Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	commandment_n	law_n	revive_v	3,670	5	10.8910	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76262	A Legacie left to Protestants, containing eighteen controversies, viz. 1. Of the Holy Scriptures. 2. Of Christs Catholick Church, &c. 3. Of the Bishop and Church of Rome, 4. Of traditions needfull, &c.	Bayly, Thomas, d. 1657?,; T. B.	1654 (1654)	Wing B1512; Thomason E1667_2; ESTC R208395	72,275	206

his commandements And it is said of Joshua that he Cap. 11. fulfilld all the commandments which Moses gave unto him and omitted not all precepts which God had given unto him And of S. John Baptists parents it is said that they were just and walked in all the commandements and justifications of our Lord without complaint for which reason also Noah Abraham Job David and others are called in Scripture just persons and faithfull servants of God loving him with their whole heart in which love the observance of his law and commandments is certainly included according to S. Johns words He who saith he loveth God and observeth not his commandements is a lyar to wit according to that degree of love which is in the first commandment required of him not meaning an infinite love as God is in himself worthy to be beloved nor such an ardent and incessant love as is in the blessed of heaven towards him nor such a love as a holy man on earth may by any helps of grace possibly attain unto But only so far as in our love no creature be preferred before him or for the love of any created thing we be drawn to offend him And to this degree of divine love every man is tyed and cannot attain heaven without it according to S. Johns words qui non diligit manet in morte he is dead that loveth not and for what more he addeth to this love he shall in heaven be glorioush● ewarded Neither can any reasonable man conceive so foolishly of our heavenly Redeemer the Word and Wisdome of his Father that after his last Supper he would more than once require of his Disciples so dear as they were unto him that they should shew their love towards him in keeping his commandments if he had known it to have been as Calvin affirmeth impossible for them or any man to observe them nor had he so sweetly required of them the obfervance of them If you love me keep my Commandements For had they believed Calvins wicked doctrine they might have replied and asked of him Lord how can'st thou require of us if we love thee to keep thy commandments if it be impossible for us to observe them And when the young man in the Gospel told him That he had kept them from his youth our Saviour denied not what he said but rather loved him for it as the Evangelist telleth us and proposed a higher course of Sanctity unto him Moreover were Calvins doctrine true when the young man asked our Saviour what he might do to possesse life everlasting his answer was dreadfull to him and us also If thou wil● enter into life keep the Commandments For if this condition be needfull as Christs speech importeth and impossible to be Serm. attende attende tibi performed as Calvin affirmeth how can any man hope to be saved Wherefore S. Basil rightly affirmed it to be a wicked saying that Gods Commandments were impossible to be observed S. Hierom said well that Christ cōmanded In Mal. 5. perfect things not impossible St. Lib. de nat gratia c. 43. 69. Austine in sundry places averreth and proveth this doctrine thus declared more then 1200. years since in the 2. Arcasican Council Wee believe as a Catholick point of faith that men baptised by the help of Christ assistance of his grace if they labour faithfully with it may perform what to Hom. 8. de paenitentia the attaining of eternall life is required of them S. Chrysostome moreover addeth that many do more than is required of them to be saved Reason likewise it self teacheth us that if Gods commandments were impossible to be observed no man could offend by the breach of them because no man can be reasonably tyed to what is impossible to be observed by him whence it would follow that sinne consisting in the transgression of Gods law should be no sin at all as not voluntarily but necessarily incurred Neither hath Christ provided sufficiently for our salvation against many texts of scripture if by his grace he neither hath nor can inable us to fulfill his law and Commandements under pain of damnation required of us not without a manifest cruelty against his known goodnesse and mercy towards us and against the very end of his coming to reedeem us that as holy Zachary sung in his Canticle Being delivered out of the bands of our enemies we may serve him in sanctity and justice all dayes of our life The seventeenth Controversie Of Feasts and Fasts Apostolically ordained and neglected both by English Calvinists and Independants AMongst whom no feast at all is observed but Sunday whereas in all Provinces belonging to the Low-Country States those who professe Calvins doctrine and decline not unto the utmost strictness impiety thereof are yearly accustomed with great solemnity to observe for two dayes together the feast of our Saviours Nativity and in like manner the festivities of Easter and Whitsuntide Our Saviours Presentation also his Incarnation and the Epiphany are amongst them festivally observed and so are the Feasts of All Saints and of the Apostles with some other chief Festivities and in other of lesse note Servants and Tradesmen abstain from work as I have noted in several Cities whilst I lived amongst them and hereby they retain some shew of Christianity amongst them Ask likewise of any Pastor or intelligent person amongst them as I have done of many why they celebrate for example Christs Nativity they will tell you it is to honour his comming into the world to redeem us Ask also why they keep Easter they will answer it to be in memory of his Resurrection after he had by his death on the Crosse redeemed us And ask them why they celebrate Pentecost they will say because on that day the Holy Ghost descended upon the Apostles and Disciples of our Saviour to write his law in their hearts and make them able to preach and teach it unto others also and Pastors in their sermons on such dayes have as I have said a commendable care to declare unto the people the mysteries and meanings of such festivities affirming them to be no good Chistians nor worthy to partake in such blessings received by the Son of God who will not in such feasts gratefully and particularly acknowledge them All which religious manner of observing Lib. ● instit cap. 8. n. 8. sequent Feasts for the signification of them and chiefe Mysteries of faith remembred in them is held by Calvin himselfe and other pure professors of his doctrine to be plainly Judaicall and superstitious Yea and that Sunday it selfe is for orders sake onely in the Church to be so indifferently observed as Christians may if they will choose any other day in the week in place thereof So willing is he and his followers to blot out of mens memories all benefits and blessings by the Son of God con●●rred on us yet they cannot but know that Christians made in

of it more in a generall Councel than in the Pope who hath authority to call and confirm it is an extravagant opinion of some divines and hath little colour of truth in it especially considering that sundry great and general Councels not following the Popes sentence and directions given either by their Letters or Legats in them have perniciously in their Decrees and scandalously erred Whereas it cannot be proved that Popes alone have in their doctrines so failed Neither hath it in former times been held necessary for resolving doubts in matters of faith or for condemning Heresies risen against them to have a generall Councel presently called but Popes alone have commonly performed that Office acknowledged by chief Fathers in all ages to belong unto them so as amongst many others which might here to that purpose be instanced by me St. Hierom writing to Pope Damasus about admiting 3 hypostasies in the deity or not because that word then was of a doubtfull signification tell me saith he whether I shall admit them or not as a sheep I ask help of my Sheapherd I know not Vitalis I refuse to believe M●lesius I am joyned to your beatitude alone c. And in this kinde of language have other antient fathers written to sever●l P●p●s to have qu●stions and doubts of fai●h resolved by them which they would not have done had they not believed our Saviours prayer that their faith should not fail to h●ve been heard for them by his eternal Father and that a peculiar assistance of the Holy Ghost was promised unto them The fourth Controversie Of Traditions needfully added into the Canon of Scripture OUr Adversaries under a specious pretence of following in the Doctrine and practice of Faith Gods word alone contained in Scripture seek to overthrow amongst Christians all true belief and Religion for admitting what scriptures they list themselves and interpreting them as they please is in effect to have a Religion of their own making no lesse absurd than if in Kingdomes and Common-wealths Subjects were permitted to interpret laws of themselves without admitting Judges to determine of them or any authentical Declaration of them so as every man may to his own advantage in suits and controversies expound them and defend any cause how bad and unjust soever it be by them And that pretence of Protestants to believe nothing which is not either expressed in Scripture or by a clear immediate consequence gatherable from it is a false brag and purposely devised to exclude the Churches teaching and deceive ignorant people unable to note how ungroundedly and without sence many times texts of Scripture are cited by them to prove their own and impugn our doctrines insomuch as the Catholick and learned Pastor of Chaventon a place alotted unto the Hugonits neer Paris hath in sundry Volumes discovered the fraudulent proceedings of Protestants about maintaining points of their Religion and particularly shewed that no point thereof can be without false Glosses of their own convinced out of Scripture For example when S. Paul affirmeth all scripture divinely inspired to be profitable to teach to correct to instruct in justice that the man of God may be perfect He doth not say as our Adversaires falsly gather from this place that scripture alone can make him perfect in the knowledge of heavenly truth for that revealed and unwritten doctrines may serve likewise to increase this knowledge in him as when S. Paul willed the Galatians to stick firmly to cap. 1. his doctrine by writing or preaching delivered unto them and exhorted the Thessalonians to keep those traditions which either by his Epistles or by 2 Thess 2. speech they had received from him pra●sing the Corinthians for observing such precepts as he had given unto them When also against Apostolical and certain tradition they urged those texts wherein our Saviour reprehended Pharisaical and wicked doctrines teaching plainly observances against the Law of God sometimes also vain things and of no moment their arguments are meer fopperies and prove nothing against unwritten doctrines such as are the Creed of the Apostl●s the translation of the Jewish Sabbath into our Sunday the Feasts of Easter and Pentecost antiently observed not for the celebration of Jewish but Christian mysteries and many other Feasts and Fast● kept in the Church from Apostolical tradition the Baptism of Children the matters and forms of Sacraments and many other doctrines and practices of faith not expressed in Scripture Where in the mean time I will ask those m●n is it either plainly express●d or by clear consequencies gathe●abl● from Scripture that the Commandements of God are impossible to be observed that men have no free will to do good or evill that the just●st men do mortally offend in their best actions that there is no inherent justice or sanctification in us by heavenly graces communicated unto soules cleansed from sin but that all are holy by Christs justice alone apprehended by faith and imputed only unto them that each faithfull man is by an Act of faith to believe that he shall be saved no lesse surely than Christ himself that Christ dyed for none but the Elect and that others were to have no share in the fruit of his death and passion for us that Christs body and blood are not really and corporally present in the Sacrament but by saith onely that Sacraments of the new law are signes and seals of faith onely no graces are communicated at all to such as receive them and many such Protestants Tenents b●sides which have no true ground at all in Scripture for them And in this pretence of gathering and proving the faith out of scriptures onely they imitate many anci●nt Hereticks before them So Maximus the Arian as S. Austin in his first In principio book against him recounteth rejecteth the word Homousion because it was not expressed in Scripture and so did Epist 174. Pascentius as the same father recounteth and as S. Gregory Nazi●nzen relateth of Eunomius he was wont to ask his Christian Adversaries why they did name a God meaning the Holy Ghost not mentioned for such in scripture making so saith he the sacred Act. 3. writings of God a cloak of their impiety Acasius the Arian in the Councel of Selevica used the same words and so did Eutiches in the Councel of Constantinople under Flavianus asking the Fathers therein assembled in what scripture they found expressed that cap. 6. Christ had two Natures conjoyned in his Person neither could he be drawn from those words commonly used by Protestants I follow onely the scriptures and regard not the Fathers Exposition Lib. de natura de gratia cap. 39. of them The Pelagians also as S. Austin cit●th their words made profession to believe no more than Anathetisma 7. what they read in Scripture So did the Iconomachi or Image-breakers in the second Councel of Nice and the Albigenses said the same to S. Bernard Hom. 66. in Cant. as

between them because the honour done to the Image ascendeth to the exemplar And as in Images different persons are represented so are different honours yielded unto them For example to the Image of Christ a higher ●espect is intended by us then to the Image of any Saint because himself is therein honoured which our dull Adversaries either will not or do not understand and therefore they exclaime against us and make ignorant people believe that we adore a Crucifix as Christ himself Whereas according to St. Basil's doctrine Christ himself is chiefly adored because the honour ascendeth unto him Concerning the timely use of Images Act. 2. 4. amongst Christians St. Basil as his words are cited in the seventh generall Councel affirmeth them to Lib. 7. hist dap 4. have been ordained by the Apostles themselves so as Eusebius mentioneth how the woman at Paneada cured of a bloudy flux by our Saviour with the touch of his garment erected a brasse Statue of him with a miraculous flower growing under it curing all sorts of diseases when it rose so high as to touch his garment which she would not have done had she deemed it Idolatry to erect such a Statue or Image of our Saviour in memory of that great benefit received from him Neither would almighty God have miraculously graced the same if it had displeased him Tertullian Lib. de●pud mentioneth the Image of our Saviour carrying on his back the lost sheepe to be usually engraven on the Chali●es and St. Methodius in the next age Orat. de re after him comparing holy pictures of Angels with prophane Images of the G●●tiles affirmeth them to have been made for the glory of God Minutius Felix likewise blamed the Gentiles In suo Oct. for hating Christ's Crosse as Hereticks now do albeit such a kind of picture was fastened on the top of the Imperiall Standard which complaint would not have been made by him if the picture of our Saviour nailed on his Crosse had not been usuall amongst Christians St. Gregory Orat. de St. Theod. Nissen telleth how much pleased the people were to see St. Th●odorus his Chappell with holy pictures decently adorned and St. Basil his brother inviteth painters to expresse in a lively manner St. Barlaam behaving himself H●m 8. victoriously in ●●s torments more perfectly than he could declare them St. Austin speaketh of our Saviours Image Lib. de con Evan. c. 11. wont to be drawn with St. Peter and St. Paul in the same Table Neither are the Images of Christ and his Saints more fitly any where placed than in Churches for that as ill pictures are apt to raise ill motions in such as behold them so are holy pictures apt to cause in mens minds looking upon them pious thoughts and affections Neither are the simplest persons or very Children amongst us ●o stupid as to think them Gods or to yi●ld as our adversaries falsly pretend divine honour unto them as the Painims did anciently to their Idols And indeed the heresie of the I●onoclasts under two or three wicked Emperours troublesome sin some Churches of Greece by Jews and Negromanticks first introduced and chiefly maintained was at length with so full a consent of the whole Christian world condemned and derested as the same Div●l surely was powerfull with such h●reticks as since again have revived it And as they chiefly detested the Image of our Saviour hanging on his Cross so is the same by Protestants chiefly hated and was at the first rising of their Sect pulled down in all Churches and solemnly burnt as the proper Dagon and God of the Epist ad Phil●d Papists Whereas that holy Trophy of Christs victory as S. Ignatius calleth it and signe of our Redemption fearfull to our infernall Adversaries vanquished by the Crosse was so holily reverenced by the devouter sort of Christians from the very time of the Apostles as they usually signed their breasts and foreheads with it accounting themselves from all power of Divels protected by it so as Tertu●●ian by an exaggeration affirmed Lib. de cor milit ca. 3. l●b 2. ad ux c. 5. Christians in his time by frequent making of this signe to weare out Catech. 4● 13. their foreheads by which saith St. Cyril Christ triumphed over all infernall powers and made the very signe of Crosse terrible unto them willing therefore all Christians frequently on their breasts and fortheads to signe Lib de Is anima themselves with it And so doth St. Ambrose give the same advise and St. Epist 8. c. 6. Hierom writing to Demetriades a virgin willeth her that the exterminator may have no power to hurt her to guard her self by this sign as by the letter Tau which was a Cross in the old Hebrew Characters made in the Israelites foreheads they were from the Ezech. 9. killing strokes of the Angell protected Tertullian useth the same comparison and so doth Origen asking Lib. contra Nar●i this question what do Divels feare and tremble more at than to see the Hom. 6. in Exod. signe of the Crosse by which their power was destroyed made faithfully by us St. Cyprian allso saith that Cont. Jud. lib. 1. c. 8. lib. 2. ● 22. Moses held up his armes in forme of a Crosse whilest Joshua overcame Amalek And that Ezechiel shewed how safe we are when in our foreheads we make it Saint Cor●elius Pope saith that Novatian received not the Holy Ghost because he was never with the Seal of our Lord signed by any Bishop Epist ad Fabium Anti●chenum Lib. 4. c. 27. to wit in Confirmation wherein this Signe is essentially used Lactantius declareth the vertue of this Signe in many occasions and especially in dissolving Magicall Incantations and silencing Oracles And Saint Athanasius affirmeth the same to Orat. de incarnat Christi have been proved by many examples Saint Gregory Nazianzene recounteth likewise how Julian the Apostata in an Idolatrous Temple being terrified at the fight of many Devils raised by a Sorcerer before him ad crucem vetusque remedium confugit had recourse to the Orat. 3. in Julian Sign of the Crosse a sure remedy against them at the making thereof the Devils vanished before him A●d to say as Protestants do that Devils fain this fear to make Christians continue in this superstition is a senselesse assertion as if Devils had been carefull that wi●ked Julian Christs professed enemy should leave his Superstition or as if that hellish Impostor could so easily deceive Christian Pastours and people using to make that Sign for 1500 years together yea and the Tract 3. in Jo. 36. in Psal 30. concione 3. Serm. 19 de Sanctis Apostles themselves who first as I have said caused this Sign in Administration of Sacraments and all sorts of blessings to be used as is by Saint Augustine in many places expressely affirmed And he who will