Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	law_n	transgression_n	5,599	5	10.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13294	The historie of the Church since the dayes of our Saviour Iesus Christ, vntill this present age. Devided into foure bookes. 1. The first containeth the whole proceedings and practises of the emperours ... 2. The second containeth a breefe catalogue of the beginnings, and proceedings; of all the bishops, popes, patriarchs, doctors, pastors, and other learned men ... 3. The third containeth a short summe of all the heretiques ... 4. The fourth containeth a short compend of all the councels generall, nationall, and provinciall ... Devided into 16. centuries. ... Collected out of sundry authors both ancient and moderne; by the famous and worthy preacher of Gods word, Master Patrick Symson, late minister at Striueling in Scotland.; Historie of the Church. Part 1	Simson, Patrick, 1556-1618.; Simson, Patrick, 1556-1618. Short compend of the historie of the first ten persecutions moved against Christians.; Symson, Andrew.	1624 (1624)	STC 23598; ESTC S117589	486,336	718

Councell of Basil with his Apostolike letters But after the death of the Emperour who died in the sixt yeere of the Councell Eugenius tooke vpon him greater boldnesse and first held a contrarie Councell at Ferraria and afterward at Florence pretending that he behoued to meet with the Greekes for vniting of them to the West Church who because they would no wayes passe the Alpes he was compelled for their commoditie to keepe a Councell in some neerer place The Councell of Basil although weakned by the Emperours death proceeded not the lesse to the deposition of Eugenius and elected Amedeus Duke of Sauoy to be Pope whom they called Foelix the fift To this Councell were the Bohemians and Morauians invited who after they had receiued sufficient suretie and pledges for their safe passage returning againe sent Ambassadours to the Councell by whose earnest trauels it was obtained that the Bohemians and Morauians should haue the communion celebrat vnto them vnder both kinds The Historie of this Councell was written by Aeneas Syluius who was present at the same and liked well of the proceedings and determinations thereof as may appeare by his owne writings and namely by a certaine Epistle of his written to the Rector of the vniuersitie of Colen wherein he reioyceth for a certaine treatise of the said rectors which came into his hands reprouing the rudenesse and rashnesse of such as deny the Bishop of Rome and his consistory to be subiect to the Generall Councell and that the supreme tribunall seat of iudgement standeth in the Church and not in one Bishop Notwithstanding the same Syluius who by his learned writings advanced the decrees of the Councell of Basil yet afterward being promoted to that papall dignitie himselfe turned his coat and returned againe to the old filthy pride of the Chaire of Rome which magnifieth it selfe not onely aboue the Church but also maketh it selfe companion to God himselfe IN the yeere of our Lord 1439. while as the Councell of Basil was yet sitting vndissolued Eugenius the fourth perceiuing that matters went against him in Basil he held a contrarie Councell at Florence where he brought to passe that the Emperour and Patriarch of Constantinople with the rest of the Grecians there present were perswaded to receiue the sentence of the Church of Rome concerning the proceeding of the holy Ghost also to receiue the communion in vnleauened bread to admit Purgatorie and to yeeld themselues to the authoritie of the Romish Bishop wherevnto notwithstanding the other Churches of Grecia would in no wise assent at their comming home in so much that with a publict execration they did condemne afterward all those Legats which had consented to those Articles that none of them should be buried in Christian buriall It is to be noted in this Councell that the Grecians who agreed to other opinions of the Roman Church yet could neuer be induced to beleeue their doctrine of transubstantiation Notwithstanding they were content to set forth vnto the people a Bull of agreement which they called Bulla Consensus and the difference of opinions in that point of doccrine was not thought a sufficient impediment to stay the promulgation of this agreement Howbeit afterward as it were forgetting what they had done themselues in the Coūcels of Florence their Bulla Consensus they cry out that there is no agreement vnitie amongst the Protestants because there is some difference of opinions about the Sacrament among them In the time of this Councell Iosephus Patriarch of Constantinople died Eugenius required that presently before the dissolution of the Councell another should be chosen but to this the Grecians would not agree affirming that it was not lawfull to choose a Patriarch of Cōstantinople but onely in their owne Church there The Emperour Paleologus after his returning liued not long And finallie this agreement was counted of the Grecians infortunat and an euill presage immediatly before the vtter ruine of the Orientall Empire and the destruction of the towne of Constantinople For within 14. yeeres after this agreement at Florence the famous citie of Constantinople was taken by Mahomet Emperour of Turkes the Emperour Constantine the Brother of Paleologus was slaine and the Empire of the East was cut off CENTVRIE XVI THis Councell of Trent begun in the yeere of our Lord 1546. the fourth of Ianuary in the Popedome of Paulus the third In the first session thereof an oration was made by the Popes Legat declaring the causes of the calamitie of the Church In the second Session the Articles of faith were read and confirmed and that was kept the fourth of Februarie The third Session was kept the eight of April wherein it was decreed that the old Latine translation of the Bible should onely be vsed and accounted authentike in Churches and Schooles and that the rule in expounding of the Scriptures should bee this to expound them as the Church and the ancient fathers haue expounded them before As also the number of the bookes accounted holy and Canonicke Scriptures were rehersed the fourth Session was kept the 17. day of Iune where it was decreed that all men should beleeue that originall sinne was vtterly taken away in Baptisme in such sort that the concupiscence which remaineth in our nature after Baptisme is not to be accounted a sinne vntill wee giue the consent of our minde thereto And because the Law of God plainely condemneth it and the Apostle Paul in plaine words sayeth I had not knowne concupiscence to haue beene a sinne except the Law had sayd thou shalt not covet lest they should seeme to Proclame to the world their manifest contradiction to the Scriptures they lenifie their decree againe with this distinction that the Apostle calleth it a sin not because it is a sin properlie and indeede but because it commeth of sin tendeth also thereto Howbeit with those fathers licence the Apostle Paul declareth his owne sense and meaning that hee calleth concupiscence sinne because it is a transgression of the Law so that he accounteth it a sinne properly and indeed Also in this Session they decerne that the mother of our Lord was not conceived in originall sinne In the fift Session was decerned that even after the fall of Adam and in the nature of man before his regeneration there remaineth a free-will to doe good which being wakened by God and stirred vp is a fellow-bearer with his grace In the sixt Session was concluded that man is iustified partly by faith in Christ and partly by workes and that our iustification stands not in a free forgiuenesse of sinnes and a free imputation of the righteousnesse of Christ to all them who beleeue in him The seventh Session was kept the third of March an 1547. wherein was decerned that all men should beleeue that the Sacraments of the Church were seven in number to wit Baptisme Confirmation the

of the Pelagians They affirmed that men by nature were able to fulfill the whole lawe of God howbeit more easily and better if they were supported by the grace of God They denyed moreover that there was originall sinne and sayd the posterity of Adam were sinners by imitation of Adams sinne but had not received sinne by carnall propagation They said moreover that children had not need to be baptized for remission of sinnes and that godly fathers in Scripture when they confessed their sinnes they did it rather for example of humility then for necessity and guiltinesse of sin This pestilent heresie was spread abroad in many places but chiefly in the Isle of Brittaine because Pelagius being driven from Rome came to the Isle aforesaid and infected it with his error but by the diligent travels of Germanus Altisidorensis and Palladius sent from Coelestinus Bishop of Rome both England and Scotland were freed from that error Nestorius Bishop of Constantinople lived in the dayes of Theodosius the second Hee was an eloquent man but his head wanted braines when hee spake against the personall vnion of the divine and humane nature of Christ. He denyed that the Virgin Marie could bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deipara that is the mother of God but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mother of Christ. Hee was condemned as an Heretique in the Councell of Ephesus and banished by the Emperour Theodosius to the wildernesse of Thebaida and was plagued by God with extraordinary iudgements as other Heretiques had beene before for his blasphemous tongue was consumed with wormes and rotted in his mouth and so hee ended his wretched life most miserablie Eutyches was an Abbot in Constantinople hee fell into an errour farre different from the heresie of Nestorius for Nestorius would not grant the personall vnion of two natures in Christ but Eutyches confounded the natures and would haue the humane nature so swallowed vp by the immensitie of the divine nature in Christ that there was nor two natures in Christ but one onely to wit the divine nature He was condemned in the Councell of Chalcedon as will bee declared hereafter God willing This heresie much perturbed and troubled the Church in respect of the fautors and favourers thereof both in Policie and Church Chrysaphius a principall ruler in the Court of Theodosius the second Basiliscus and Anastatius Emperours were favourers of this heresie and of Bishops not a few such as Dioscorus Bishop of Alexandria Timotheus Aelurus who entred into the chaire of Alexandria like vnto a Wolfe with sheading the blood of Proterius the true shepheard and Petrus Moggus Bishoppe of Alexandria and Petrus Gnapheus Bishoppe of Antiochia all these maintained the heresie of Eutiches a long time And now appeareth the fruit of humane wisedome who chose Patriarches to suppresse heresies and yet they are the principall maintainers of it Likewise a multitude of wicked men specially Monkes cryed out against the decrees of the Councell of Chalcedon which were assembled by the authority of the Emperor Martianus these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had no principall head vpon whom they depended all these countenanced the heresie of Eutiches whereby it became the more pernicious to the Church It is to be vnderstood that old heresies such as the heresie of the Manicheans and the heresie of the Donatists sprung vp of later time were in vigour and strength as yet whereby it came to passe that Augustine is compelled to write in his time against many Manicheans such as Faustus Fortunatus Felix Secundinus and against Donatists such as Gandentius Parmenianus Emeritus Ticonius so that it is evident that the Church in this Centurie and in the former was chiefly perturbed with the multitude and diversitie of heresies CENTVRIE VI. IN this and the next Centurie I finde that the error of Eutyches is like vnto a roote of bitternesse which budding out with new branches not seene before but fostered with the venomous sappe of the old roote that seemed to bee abolished did mightily perturbe the Church The error of the Monothelites was but a branch of the error of Eutyches of which hereafter In this Centurie a great number of people especially of Monkes favouring the heresie of Eutyches spake against the Councell of Chalcedon These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had no principall head vpon whom they depended and they were anterior to Anthimus or Anthimius Bishop of Constantinople and to Theodosius Bishop of Alexandria and Severus Bishop of Antiochia therefore they were not called Anthimians Theodosians or Severites but indeed they might haue beene called Eutychians but the vulgar name given vnto them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another branch which sprang vp from the root of Eutyches heresie was the errour of those who supposed that the flesh of Christ was voyd of all kinde of humane infirmitie expresly contradicting holy Scriptures which attributeth vnto the body of Christ hunger and wearinesse and other infirmities which hee voluntarily accepted for our sakes And where it is sayd that the Lord Iesus did eat and drink to this they answered that hee seemed to eaté and drinke as hee did after his resurrection but hee had no necessity of eating and drinking But the verity of his death stoppeth the mouth of all these Heretiques for Christ was content to taste of all our infirmities death it selfe not excepted that we might know hee will be a mercifull high Priest because hee hath tasted of our infirmities and can haue compassion on those who are in trouble In this opinion was the Emperour Iustinian in his old dayes whose vices did almost equall his vertues especially in comporting so much with Theodora the Empresse to the great advancement of the error of Eutyches and hinderance of the Gospell In this Centurie the defenders of the bookes of Origen were Theodorus Ascidas Bishop of Caesarea Cappadocia and the Monkes of No●a Laura whom Eustochius Bishop of Ierusalem eiected out of their Monasteries as shall bee declared hereafter Finally there were some Heretiques who durst derogate perfection of knowledge to the sonne of God in his divine nature These were called Agnoitae whom I leaue as buried in the dust according to their name never worthy to haue beene knowne in the world CENTVRIE VII IN this age partly through the malice of Satan and partly through the power of the wrath of God punishing the contempt of his truth heresies did mightily abound for the heresie of Arrius began to reviue againe and many of the Kings of Lombardis were addicted vnto it in speciall Rhotaris the sonne of Arioaldus who appointed that in every towne of Lombardie there should be two Bishops having equall authority the one a Catholick Bishop the other an Arrian In England and Scotland the heresie of Pelagius was renewed as Beda testifieth The Monkes of Syria propagated the heresie