Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	separation_n	3,748	5	10.7337	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02352	Ignis fatuus. Or, The elf-fire of purgatorie Wherein Bellarmine is confuted by arguments both out of the Old and New Testament, and by his owne proofes out of Scriptures and Fathers. Also an annexe to this treatise of purgatorie, concerning the distinction of sinne in mortall and veniall. By M. William Guild, Minister at King-Edvvard.	Guild, William, 1586-1657.	1625 (1625)	STC 12481; ESTC S118973	32,841	72

mention of Mortall sins any iudicious Reader will finde that thereby they vnderstand Peccata vastantia conscientiam or such great and gross● sinnes as vsually exclude penitentiall grace from the presumptuous Actour by which onely our sinnes become veniall Likewise seeing euery sinne name it as yee will if yee graunt it once to bee sinne is mediately at least committed against an infinite obiect who consequently requireth iustly an infinite punishment It followeth necessarily that the same is mortall although it were but as idle word which Bellarmine saith were a foolish thing in man to breake friendship for such light offences and can not bee vnderstood in God how it can deserue eternall punishment although in the contrary Christ hath said that euen of such account shall bee giuen at the day of Iudgement at which time onely eternall punishment shall bee inflicted and not a temporall such as they allot to veniall sinnes Wherefore it was requisite that as our Sauiour should haue our nature that in it sinne might hee punished iustly so this nature was to subsist in an infinite person that by it sinne might bee conquered fully But when 〈…〉 himselfe is to bee punished by God according to the merit of his vnpardoned offence the Lord not hauing meanes to satisfie his Iustice on an infinite person to make proportion betweene his Iustice and mans sinne some way hee chuseth an infinite time because the person punished is no wayes match with the partie offended therefore this punishment is truly called Passion but not Satisfaction whereas the infinitenesse of Christs Nature in person made his Passion to bee a sufficient Satisfaction From whence it followes that nothing can bee done by man either actiuely or passiuely in this life nor after the same that can be reputed a condigne satisfaction to God for any one sinne whatsoeuer committed by vs the guilt and whole punishment whereof is perfectly abrogated by Christ the first being imputed to him and the second inflicted vpon him that so all who are engraft in him may be freed from both the merit of his blood and fire of his spirit and not any other Purgatorie effectuating that to vs. Not that by this ouerthrow of that distinction of sinne into mortall and veniall which at last among the Papists becomes also venall that we denie an inequalitie to be in sinnes and so consequently in their due punishments For first wee hold sinnes to bee vnequall in respect of the obiect against which we sinne and so a sin against God is a greater sin then a sin against man and a sinne against the first Table is greater then a sinne against the second Table being compared in equall and paralell acts Otherwise if we compare a sinne in the least part of a Commandement in the first Table with a sinne in the greatest part of a Commandement in the Second Table the latter is more hainous then the first Likewise as a sinne against God is greater then a sinne against man for the essentiall diuersitie of the obiect so the sinne against one man may bee greater then a sinne against another for the accidentall diuersitie of the obiect as in eminencie of place against a King or propinquitie of blood bond of nature against a Parent for although all men naturally considered are alike and the same yet ciuilly and politickly they are not Secondly in respect of the matter wherein wee sinne there is an inequalitie so Murder is a greater sinne then Theft because life is more precious then goods Likewise if we compare sins in the same matter one may be greater then another according to the extent or quantitatiue measure as to kill three is a greater offence then to kill one and to steale 100. pounds is a greater theft then 10. Thirdly in respect of the manner how we offend there is an inequalitie of sinning and so a sinne of malice is greater then a sinne of infirmitie so is that of knowledge greater then that of ignorance As likewise sinnes that consist only in immanent action or thought of the minde are lesse then these that come to transient action being accomplished by the body euery further addition making the sinne more intense in degree And as sins are vnequall so are their punishments God in his distributiue iustice allotting seuerall portions of paine to the seuerall proportions of sinne The priuatiue punishment or poena damni in time degree is alike to all Depart from me c. The posi●iue or poe●a sensus is partly from an inward cause which is the gnawing worme of conscience whose life is perpetuated in death or from an outward cause which is such exquisite meanes whereby at last the whole man is afflicted decreed by God in his wisedome executed by his power to demonstrate his iustice and is ordinarily called the fire of Hell And as the outward paine of fire primarily inflicted on the body doth worke effectually to afflict the soule so doth the inward paine of the worme which is in the soule worke effectually to afflict the body that as they were brethren in euill and participated in sinne so they may bee coupled likewise and pertake in torment And as the soule hath one estate in her selfe at death independant vpon the body by her seperation from it and another in the body vpon her revniting with it at the resurrection so in the first she suffereth outward paine immediately and in the second by the body mediately In all which the punishment of all is equall in time because in respect of duration there is neither more nor lesse in that which is eternall but the punishment is vnequall in degree Gods iustice hauing a relatiue respect to mans sinne And so although we denie that any sinnes are veniall by nature yet we affirme some to be lesse then others and in a lesse measure punished and so the vniust slander of our Aduersaries affirming that we make all sinnes and consequently all punishments equall may easily hence appeare FINIS Reuel 18.13 Mant. de colam temp Aeneas Syluius ad 1. pereg Ep. 66. 2 Cor. 3. Bell. l. 1. de Purg. c. 15. Aug. li. de trin c. 3. cont Mend. c. 6. * Math. 4.9 Ephes. 6. Bell. l. 1. de Purg. c. 14. Bell. lib. 1. de Purg. c. 1. Et lib 2. c. 6.9 10. Bell. lib. 1. de Indul. c. 9. Ibidem Bell. lib. 1. de Purg. c. 12. Bell. lib 4. de Pan. c. 13. Bell. lib. 2. de Purg. c. 13. Lomb. l. 4. Sent. dist 18. Chrys. in 4. ad Rom. Hom. 8. Aug. Ser. 27. de verbis Domini Col. 1.19 Bell. lib. 1. de Indul. c. 4. 1 Tim. 2.6 Col. 1.19 Iohn 1.16 Acts 4.12 Bell lib. 4. de Poenit. c. 13. Ephes. 2.8 Bell. l. 1. de Purg. c. 12. Bell. lib. 1. de Sanct. c. 3. Philip. 1.23 2 Tim. 4.7 Bell. lib. 3. de Eccles. c. 9. Iob 7.2 Exod. 20.6 Psal. 110.4 Bell. lib. 1. de Sanct. c. 6. Bell. l. 1. de Purg. c. 5. Bell. lib. 1. de Purg. c. 14. Ibidem Bell. lib. 2. de indul cap. 7. Ibidem cap. 5. Bell. lib. 1. de Indul. c. 2. Bell. lib. 1. de Indul. c. 4. Ibidem Bell. lib. 1. de Sanct. c. 3. Ibidem Ibidem Ibidem Bellar. lib. 1. de Sanct. c. 4. Bell. ibidem Iustin. quosi 75 Bell. l 1. de Sanct. c. 5. Cyprian de exhor Mart. cap. vlt. Aug. med c. 22. et l. 20. de ciuit dei c. 15. Prosp. l. 1. de vita contemp c. 1. Ansel. in 2. ad Cor. Bell. l. 1. de Sanct. c. 6. Bell. Ibidem Bell ibidem Bell. l. 1. de Purg. c. 3. Answere 2 Tim. 3.16 c. 2.23.26.28 Iosh. 7. Bell. lib. 1. de Purg. c. 12. Bell. l. 1. de Purg. c. 3. Aug. Confess lib. 6. c. 2. contra Faust. l. 2. c. 21. 1 Sam. last 31. 2 Sam. 1.12 Bell. lib. 2. de indul cap. 13. 1 Pet. 1.7 4.12 Aug. l. 20. de Ciuit. Dei c. 25 Aug. de Ciuit. Dei l. 18. ● 35. Answere ●o Luk. 10.35 Ephes. 1.21 Marke 3.29 Luke 12.10 Answer Bell. l. 1. de purg C. 6. Answer Rom. 6.6 Answer Bell. lib. 1. de purg ca. 5. Bell. lib. 2. de Purg. c. 13. Bell. lib. 1 de purg ca. 7. Answer Bell. l. 1. de Purg. ca. 7. Bell. lib. 1. de purg ca. 8. Answer Iam. 3.6 1 Ioh. 3.14 Answere Answere Answer Bell. l. 1. de Sanct. c. 6. Isai. 45.23 Bell. l. 1. de Christ. c. 13. Reuel 20.7 Iude 1.6 Aug. Epist. 99. ad Euodium Bell. lib. 2. de Purg. c. ● Answer Deut. 29.29 Bell. lib. 2. de Purg. c. 14. Bell. lib. 1. de purg ca. 11. 2 Sam. 12. Numb 12. Hebr. 12.7 Gen. 2.17 Rom. 5.17 Rom. 6.23 Bell. lib. 2. de Indul. c. 1. Bell. lib. 2. de Indul. c. 4. Bellar. lib. 4. de poenit c. 2. Answer Heb. 3.4 2 Thes. 2.12 1 Tit. 1.15 Bell. lib. 1. de purg ca. 14. Ephes. 3.17 Rom. 10.17 Gal. 3.27 1 Cor. 10.16 Bell. l. 1. de purg c. 9. Aug. l. 21. de ciuit dei c. 27. Bell. lib. 1. de Sanct. c. 2. Lactan. l. 7. cap. 11. Cyp. l. 3. epist. 6. et l. 5. epist. 4. Bell. lib. 2. de Purg. ca. 1. et ibid. ca. 18. Aug. confess l. 9. ca. 13. Aug. l. de ciui dei cap. 16. Bell. l. 1. de purg cap. 10. Aug. lib. 21. de ciuit dei cap. 26.27 Enchirid. c. 69. Aug. c. 1. secundi Serm. de consol super mortuos et l. 5. hypognost Bell. l. 2 de purg cap. 1. 1 Iohn 3.4 Rom. 6.23 Galat. 3.10 Hebr. 9.22 1 Iohn 1.7 Galat. 3.10 Rom. 6.23 Actes 28. Hebr. 6.4 1 Iohn 5.16 Bell. lib. 1. de purg ca. 11. Math. 5. Bell. lib. 4. de Poenit. c. 13. Bell. l. 1. de purg c. 5. Bell. lib. 1. de Purg. c. 11. The inequality of sinne or degrees thereof The inequalitie of punishment or degrees thereof

to take it only Metaphorically there when no note of similitude is perfixed thereto as in the second place and to take it properly only there where expreslie in the contrary the spirit of God doth put vpon it a speciall note of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preuent any such fallacie as he doth in the last place Neither is that instance of Bellarmines vnto this valid to the contrary where out of Iohn 1.14 he would proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not euer a note of militude which wee grant but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not euer a note of similitude hee shall neuer proue 1 Cor. 15.29 What shall they doe then that are baptized for the dead if the dead rise not Where by baptizing is meant afflicting saith Bellarmine which none needed to doe for the dead by mourning and fasting c. if they were not in Purgatorie 1. This is a most difficile place as Bellarmine grants and variously expounded by the Auncients all whose expositions hee reiect and therefore no ground of Faith can bee proued thereby 2. Admitting that to be baptized is to be afflicted yet this is not actiuely to afflict themselues but passiuely as the word beares to bee afflicted by others and although it were actually to afflict themselues by mourning and fasting for the dead yet this will not import that therefore they are in Purgatorie for the faithfull mourned for Stephen who being a Martyr is not thought by the Papists owne confession that therefore he was in Purgatory To be baptized then for the dead or rather for dead is o to be afflicted for the beleife and profession of Christs resurrection and the hope of the godlies resurrection through him whereof the Apostle speakes so as both in others account and their owne resolution likewise they were esteemed as dead men through the fiercenesse of persecution then in ieopardie euery houre as the Apostle saith and dying daily Or else the Apostles scope being to proue the resurrection he imployeth baptisme to this his purpose which then was by plunging the whole body in water in token that the baptized were to die and be buried to sin and out of which their comming vp againe did represent both the dutie to rise to holinesse here and the hope of a ioyfull resurrection hereafter Which mortification of sinne and being baptized for dead thereto by denying carnall pleasures to liue in them were needlesse for any man to practise but to liue like an epicure if there were not a resurrection to a better life hereafter So that whether wee consider our promise at baptisme to die to sinne or the representation that is in it of dead men thereto or the efficacie thereof flowing from Christs death to mortifie sin in vs or the hazard of Christians then amongst their enemies for the profession of Christian Baptisme as the Apostle shewes the sense is euer sound vnrested and orthodoxe Mat. 3.11 He shall baptize you with the Holy-Ghost to wit heere saith Bellarmine and with fire that is in Purgatorie hereafter 1. If by fire Purgatorie were meant then it would follow that all whom Christ baptizeth with the Holy-Ghost here should goe to Purgatorie hereafter which Bellarmine himselfe denies Next Christ is only said to be the baptizer with fire here but by diuers reuelations saith Bellarmine it hath beene showne that soules in Purgatorie are baptized or afflicted with Deuills But what truly is meant by fire Chrysostome on this place declares saying Comemoratione ignis adiuncta rursus ipsius vehemens gratia et incoprehensibile signauit donum Mat. 5.26 Verily thou shalt not come out thence till thou paye the vttermost farthing Purgatorie then is this prison wherein men must satisfie for their veniall sinnes 1. This place is only properly to be taken as Theophylact Chrysostome Tolet vpon Luke and your owne Ferus on this place witnesse Christ therein perswading vnto brotherly reconciliation if it were but for eschewing of temporall incommodities 2. Giuing that it were allegoricall yet Augustine who expounds it so makes the prison to be Hell as Bellarmine grants the payment eternall punishment donec to signifie no certaine time but neuer as Psal. 110.1 1 Cor. 15.25 is euident Againe vnreconciled persons with their aduersary are cast into this prison but the godly are reconciled with God before they depart hence say the Papists themselues therefore it cannot be they that goe to this prison And last of all by paying the vtmost farthing is meant as our vsuall phrase of speech witnesseth the full summe without the least want and so it is not to be vnderstood exclusiue of the greatest part but inclusiue of the least portion and whereby man so should be made perfectly to be his owne Sauiour Matthew 5.21 Out of this place saith Bellarmine Augustine gathers that there are three sortes of sinnes and three sorts of punishments after this life lighter sinnes hauing lighter punishment which saith Bellarmine is the temporall that soules sustaine in Purgatorie compared here to the councell 1. That there are diuers degrees of sinne and diuers degrees of punishment after this life wee willingly graunt with Augustine but that the godly sustaine any such in Purgatorie this place will neuer proue Neither from alligories can be drawne any such enforcing arguments or from words denotating only Courts of Iudiciall Decrees heere to proue places of execution or punishment hereafter euen as who would proue Golgotha by Gabbatha Next if it be rightly concluded by Bellarmine that punishments after this life are here spoken of decreted in foro poli because Gehenna is mentioned then by a like reason it will follow that punishments inflicted only in this life are by the other whereby he meanes Purgatory spoken of decreed in foro soli because such Iudicatories are only in this life and so that Gehenna is the only punishment that is after the same And last if Bellarmines exposition and argument out of this place were good it would follow that wrath euill speeches were but veniall sinnes for such are said only to deserue the counsell which he expounded to be Purgatorie and yet the Apostles Iames and Iohn shewe that such deserue eternall death and so both of them are belied by the Cardinall Luk 16.9 Make you friends of the Mammon of of iniquitie that when yee faile they may receiue you into euerlasting habitations and this is by their prayers saith Bellarmine deliuering them out of Purgatory This place is most cleare against them shewing that at the charitable Christians departure their soules are straight way received into Heauen without going to any Purgatory and therefore ther is one word of the deliuerance out of the but one only of the receiuing into the other So likewise as little makes that prayer of the Thiefe for them Luk. 23.24 disiring of Christ an entrie into his heauenly kingdome but no egresse out of a hellish