Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	believe_v	justify_v	remission_n	4,306	5	10.0145	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02349	A compend of the controversies of religion wherin the trueth is confirmed, and errour convinced, by authoritie of Scripture, witnessing of antiquitie, and confession of partie. Most necessary for all, in this backe-slyding age. By W.G. minister of God's word.	Guild, William, 1586-1657.	1627 (1627)	STC 12479; ESTC S118648	69,651	225

Christ for by grace yee are saved Note then As a dead man of himselfe cannot will his owne quickening but is meerlie passiue in the act there-of so neither can a dead man in sinne of himselfe will his owne conversion but is meerlie also a sufferer in his first turning to God Iohn 6.44 No man can come to Mee except the Father draw him Note then When Hee sayeth No man can come that hee breaketh sayth Saint Ierome the prowde freedome of man's will Hieron lib. 3. adn Pelagianos 2. Witnessing of Antiquitie THey are not my words but the Apostles sayeth Bernard that anie good that can bee whether to thinke or will or doe the good which hee willeth hee ascrybeth all to God and nowise to his owne free-will Bern. tract de gra lib. arb prope finem So also Augustine lib. de spiritu litera c. 3. 3. Confession of Partie THe Scripture therefore sayeth Bellarmine both by words and similitudes everie-where cryeth that a sinner cannot in anie sort dispose himselfe to receiue grace Bellar. lib. 6. de lib. arb c. 5. § huc denique CHAP. XI OF IVSTIFICATION §. I. That wee are justified by Fayth onlie as the hand or instrument that layeth holde on GODS free mercie and CHRISTS merit for our absolution 1. Authoritie of Scripture ROm 5.1 Therefore beeing justified by Fayth we haue peace vvith God through our Lord Iesus Christ. Rom. 3.28 Wee conclude then that a man is justified by fayth vvithout the deeds of the Law Note then That fayth is made the onlie instrument and all other righteousnesse except Christs whereon fayth layeth onlie holde is expresselie excluded Gal. 2.16 Knowing that a man is not justified by the vvorks of the Law but by the faith of Iesus Christ even vve haue therefore believed in Iesus Christ that vvee might bee justified by the fayth of Christ and not by the vvorks of the Law for by the vvorks of the Law shall no flesh bee justified Wee see then againe anie inherent righteousnesse in man which is his obedience to the Law al-together excluded from having place in our justification and that the righteousnesse of Christ alone is that where-on fayth onlie layeth holde for our absolution Therefore the Apostle sayth Rom. 5.9 Much more then being now justified by his blood vvee shall bee saved from vvrath thorow him 2. Witnessing of Antiquitie THis is ordained by God sayeth Ambrose that who believeth in Christ shall bee saved without works by fayth onelie getting the free remission of his sinnes Ambrose in 1. Cor. cap. 1. Therefore sayeth Bernard a penitent sinner being justified by fayth alone shall haue peace with God Bern. Serm. 22. in Cant. 3. Confession of Partie IN that the Protestants vrge ever saith Cassander that wee are justified by fayth onelie it is the more tollerable seeing they expound that by fayth they vnderstand grace that is correspondent there-to So that it is all one to bee justified by fayth onlie as to bee justified by grace and not by workes Cass consult art 4. §. 2. That wee are not justified by our works before God or that no inherent righteousnesse in vs is the formall cause of our justification 1. Authoritie of Scripture ROm. 3.20 Therefore by the deeds of the Law there shall no flesh bee justified in his sight For Verse 24. Wee are justified freelie by his grace thorow the redemption that is in Iesus Christ. Rom. 11.6 And if by grace then it is no more of vvorks otherwyse grace is no more grace but if it bee of vvorks then it is no more grace other-wyse vvorke is no more vvorke Rom. 4.4 Now to him that vvorketh is the reward not reckoned of grace but of debt Verse 2. For if Abraham were justified by vvorks hee hath vvhereof to glorie but not before God Rom. 3.27 Where is boasting then it is excluded By vvhat Law of vvorkes nay but by the Law of fayth Remarke then That by all the former places our workes are expresselie debarred from having anie place in justification which is by grace and grace and our inherent righteousnesse are so opposed in that worke that they can not consist but the one is ever destructiue of the other Note also That the Apostle cleareth playnlie that place of Iames 2.21 showing that Abraham's justifying by works was not before God but by them that hee was declared onlie before men to bee righteous and just Rom. 5.16 And not as it was by one that sinned so is the gift for the judgement vvas by one vnto condemnation but the free gift is of manie offences vnto justification Note then That our justification standeth in the remission of sinnes and this remission is a free gift and if it be a free gift then it is not of debt and if not of debt then not of our workes as the Apostle had formerlie concluded Rom. 4.4 Gal. 5.4 Who-so-ever then of you are justified by the law yee are fallen from grace Note then That the fleeing to our owne righteousnesse in justification is called an head-longs falling from grace to perdition 2. Witnessing of Antiquitie THE redemption of the Blood of Christ should bee vile in our eyes sayeth Ambrose nor should the prerogatiue of mens works succumbe to the mercie of God if justification which is by grace were due vnto anie preceeding merits So that it should not bee the gift of the free bestower but the reward o●… the meriting worker Amb. lib. 1. de voc gentium c. 5. Remarke heere That both our first justification and that vvhich they call the second even to the ende of our lyfe is onlie of meere grace 3. Confession of Partie WEE are saide freelie to bee justified sayth Benius because nothing that preceedeth our justification whether it bee fayth or works deserveth the grace of justification Benius de efficaci Dei auxilio c. 18. Vasques also the Iesuit rightlie observeth thus to wit That a number of their most learned Doctors whom hee accounteth good Catholicks differ in this point onlie in words but agree in deede Of which number hee nameth Vilhelmus Parisiensis Scotus Occam Gregorie Ariminensis Gabriel Biel Antididagma Coloniense Enchiridion Coloniense Iohannes Bunderius Alphonsus de Castro and Andreas Vega who was present at the handeling of this matter at the Councell of Trent Vasques in 1. 2. quast 114. disp 214. c. 1. §. 3. That it is Christ's righteousnesse onlie which in justification is imputed vnto vs vnto remission of sinnes 1. Authoritie of Scripture ISai. 53.5 But hee vvas vvounded for our transgressions hee vvas brused for our iniquities the chastisement of our peace was vpon him and with his stripes vvee are healed Note then That by Christ's stripes and satisfaction is our healing or justification that this satisfaction of Christs is made ours onlie by imputation that Romane Doctor confesseth Bellarmine lib. 2. de justificatione c. 10. § deinde Ier. 23.6 In his dayes Iudah shall bee saved and Israel shall dwell safelie and

no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withou●●nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to

not claime to then let them not claime succession to that office which requireth those qualities nor to the proper act there-of which is the sacrificing to God his owne onelie Sonne Heb. 9.14 Who through the eternall Spirit offered him-selfe vvithout spot to God Note then That our high-priest i●… both the Sacrificer the Altar and th●… vnspotted sacrifice it selfe These the●… who claime that they succeede him in his priesthood must bee these thre●… lyke-wyse els his priesthood and their are no-wayes one and so their priesthood must bee a new one of their owne but not a succeeding to his Ephes 4.11 Hee gaue some to bee Apostles and some Prophets and some Evangelists and some Pastors and Teachers Note then That the Apostle in nominating all these offices which Iesus Christ had ordained in his Church maketh no mention at all of anie sacrificers of his bodie Againe at large in the Epistles to Timothie and Titus hee showeth all the dueties of a Bishop or Pastor in Christ's Church but hee maketh no part of his charge the sacrificing of Christ Revel 1.6 Who hath made vs Kinges and Priests vnto God his Father Note heere That all Christians are called Priests in respect of their spirituall sacrifices of prayer and praise c. that they offer vp vnto God but no-where are pastors of the Church particularlie so called the holie Ghost fore-seeing that some would aryse that would vsurp that stile onlie to them-selues in an injurious sence vnto the Sonne of God 2. Witnessing of Antiquitie TO this our doctrine that the popish Priests haue no calling to sacrifice Christ's bodie which they claime vnto from Christ's fact and institution of them to succeede there-in to him in the last Supper the cleare confession of our Adversaries jumping there-with shall serue to convince them for there is no expresse mention in the Historie of the Gospell sayeth Suarez of a sacrifice or oblation as also the fact of Christ which is declared might haue beene done by him without anie sacrifice to wit by consecrating the Bread and Wine and giving the same to his Disciples without anie intention of sacrificing and therefore hee concludeth that it is conjecturall onlie to thinke that anie such thing is agreeable either to the words or deeds of Christ Suarez in 3. part D. Thomae tom 3. disput 74. sect 1. § secundo potest In lyke manner the same Suarez reporteth that the Bishop of Bitonto and others did defende that Christ in that night of the celebrating his last Supper offered vp no sacrifice Suarez ibid. § 2. Pag. 949. For if hee had offered vp an expiatorie sacrifice then where-by the sinnes of the World had bene done away then in his last Supper hee behoved to haue died and so needed not to haue died the day after according to Hebr. 10.10 §. 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christ's propitiatorie sacrifice offered on the Crosse 1. Authoritie of Scripture HEb 9.22 Without shedding of blood there is no remission Note then Seeing they call the Masse an vnbloodie sacrifice that therefore the same is no-wise propitiatorie for the remission of sinne Verse 25.26 Not that hee should offer him-selfe often c. for then must he often haue suffered Remarke then That it is all one thing in Scripture Christ to bee offered and Christ to suffer and therefore to offer Christ daylie is all one as Christ to suffer daylie which is both absurd and blasphemous Verse 26. But now in the ●…nde of the Worlde once hath hee appeared to put away sinne by the sacrifice of him-selfe Note then That once onelie hath hee suffered and therefore once onlie was hee sacrificed and that by that sacrifice once made by him-selfe alone our sinnes are put away and therefore no other sacrifice but that onlie is alone propitiatorie Againe verse 26. Where hee sayth That once hee hath appeared to put away sinne by the sacrifice of him-selfe We remarke that a propiatorie sacrifice should bee ever apparent and visible and therefore seeing Christ nor his sacrificing is not apparent nor visible in the Masse therefore it followeth that in the Masse there is no sacrifice at all let bee propitiatorie Verse 27.28 And as it is appointed to men once to die but after that the judgement So Christ vvas once offered to beare the sinnes of manie Note then That to say that Christ is offered daylie is as absurd as to say that a dead man dieth daylie Heb. 7.27 Who needeth not daylie as those High-priests to offer vp sacrifice c. Heb. 9.12 But by his owne blood hee entered once in-to the holie place having obtained eternall redemption for vs. Note then That the repetition of Christ's sacrifice daylie importeth a-like imperfection there-of as the daylie offering vp of sacrifices vnder the Law imported the imperfection of that legall priesthood which is both absurd and blasphemous to affirme of Christ's Againe Remarke that the Apostle showeth that Christ's bloodie sacrifice where-by hee entered in-to the holie place is of an infinite worth having obtained eternall redemption for vs where-as all Papists grant their sacrifice of the Masse to bee but of a finite worth and therefore is not one but farre inferiour to the sacrifice of Christ and consequentlie also then priesthood to his From whence also it followeth that they succeede not to Christ in his priesthood after the order of Melchisedek but haue a new one of their owne coyning farre differing from Christ's and millions of degrees inferiour there-to Heb. 10.18 Now vvhere remission of sinne is there is no more offering for sinne Verse 14. For by one offering hee hath perfected for ever them that are sanctified Note then If that one and once offering of Christ availeth for ever to the remission of sinne and perfecting for ever of them that are sanctified it followeth necessarilie as the Apostle sayeth that there is no more offering for sinne and consequentlie no more needc of sacrifices propitiatorie nor anie furder immolation of Christ for the remission of sinne And therefore wee conclude That seeing the sacrifice of the Masse is neither the reiteration of Christ's sacrifice for that were to accuse it of imperfection as Heb. 7.27 nor yet the continuation of it for so hee should daylie die as Heb. 9.25.26 nor that it is visible bloodie nor of an infinite worth as His was Therefore it is no-wyse Christ's sacrifice propitiatorie but a blasphemous idolatrous abhomination flat derogatorie there-to 2. Witnessing of Antiquitie TO this our doctrine That the Masse is no reall and properlie a propitiatorie Sacrifice witnesseth thus Antiquitie Because wee are delivered sayth Ambrose by Christ's death as myndfull there-of in eating and drinking wee represent that Bodie and Blood which was sacrificed for vs. Amb. in 1. Epist. ad Cor. cap. 11. So lyke-wise testifyeth Eusebius After that Christ offered vp that admirable and excellent sacrifice to his Father for the salvation of all hee instituted that wee should