Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	death_n	life_n	wage_n	10,497	5	10.9120	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19252	Worke, more vvorke, and a little more work for a masse-priest Reviewed and augmented by the authour. VVith an epistle of an vnknowne priest remaining in London, sent to the authour, excepting against fiue points therein. With the authours answere thereunto: returned vnto the priest within twelue dayes after the receipt of the priests exceptions. ...; More worke for a Mase-priest	Cooke, Alexander, 1564-1632.; Cooke, Alexander, 1564-1632. Worke for a Masse-priest.; Cooke, Alexander, 1564-1632. Yet more worke for a masse-priest.	1628 (1628)	STC 5665; ESTC S117166	110,840	166

afflictiones in hac vita sicut aliorum iustorum fuerunt vltiones peccati actualis vel originalis No person besides Christ is exempt from originall sinne the virgin Marie died by reason of originall sinne and all the afflictions which she suffred in this li●e befel her as then befell to other good men viz. as punishments either of actuall or originall sinne Satisfactiones l●boriosae iustificatorum non valent expia●e de condigno poenam temporalem restantem post culpam condonatam The painefull satisfactorie workes of such as are iustified doe not condignely satisfie for the temporall punishment remaining after the fault pardoned Did not I say Michael Barus your Deane of Lovayne teach these doctrines and aboue 70 more much like vnto these all which are condemned by Pius 5. and Gregory 13. as partly hereticall partly erroneous partly suspitious partly temerariou partly scandalous partly offensiue And are you not ashamed to brag of your vnitie Me thinkes your vnity is like that of the Madianites who thrust every man his sword into the side of his fellow 112 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes and say It is much to be noted And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem the mother of all other Churches Is it not as much to be noted how God by his prophets affirmed that he chose Ierusalem that his name might be there and that for euer How God by his prophets affirmed that he meant to dwell there for euer because he had a delight therein His eyes and his heart should be on Ierusalem perpetually Ierusalem should be called a Citiy of truth and the mountaine of the Lord of hoasts the holy mountaine Doe not these commendations surpasse those which were given by Paul vnto the Church of Rome in his Epistle to the Romanes And if the Iewes now haue no occasion to bragge of the commendation given to the Church of Ierusalem of olde why should you stand so much vpon it that S. Paul in his time gaue commedation to the Church of Rome in his time May it not be that as Ierusalem of a faithfull Citie became a harlot so Rome since S. Pauls time of a virgin is become a strumpet Many virgine Churches ●ost their virginitie soone as you may see by Egesippus words recorded in Eusebius Againe was not the Church of Corinth as much commended if not more by S. Paul in his Epistle written to the Corinthians as the Church of Rome in his Epistle to the Romanes The Apostle writes of the Corinthians that they were rich in Christ in all kind of speech and in all knowledge that they were not destitute of any gift affirming further that our Lord Iesus Christ will confirme them to the end Which he writ not of the Romanes Of the Romanes continuing in that fame and renown of faith for which hee commends them hee speakes nothing and yet the Church of Corinth hath lost her maidenhead why not Rome If the naturall branches the Iews notwithstanding all their promises and the branches of the same Oliue-plant with the Romanes I meane the Corinthians notwithstanding all the commendations which S. Paul gaue them bee cut off be deceived what reason haue you who hold of Rome to please your selues with conceits of I know not what drie Summers because Saint Paul commended your predecessors 113 You brag that the faith which you professe at this day is the same with that which the Apostle commended in the Romanes in his dayes and yet though the Apostle in his Epistle to the Romanes wherein he commends the Rom. faith comprehends all kinde of doctrines and handles them very fully and exactly as Theodoret witnesseth and the Rhemists confesse hee speakes nothing therein of the Popes Monarchie of his power to iudge and determine all causes of faith of his calling of Councells of his Presidentship in councels of his right to ratifie their decrees to decide causes brought him by Appeales from all the coasts of the world of censuring Kings by deposing them and their Kingdomes by interdicting them he saith nothing herein of his right to bind Bishops Metropolitans and Patriarkes with an oath to bee his faithfull subiects to giue Church-livings and Offices to whom he list to break the bands of all Councels with dispensations He saith nothing of the Masse of the reall presence of Transubstantiation He saith nothing of the vowes of povertie of obedience and chastitie He saith nothing of Images of the Crosse of Pilgrimages of Iubiles of Pardons of Purgatorie of praying to the dead or for the dead Hee saith nothing I say no not a word not so much as in shew for the proofe of these or any such doctrines as these whereon yee stand most in these dayes but on the contrary in many places he speakes directly against many of your now-doctrines against many of your present positions As for example whereas you both in books and windowes paint God the Father in the likenesse of an old man and defend it as lawfull The Apostle in his Epistle to the Romanes teacheth that it is vnlawfull calling them fooles who turned the glorie of the incorruptible God to the similitude of the image of a corruptible man Secondly whereas you teach that religious worship is due to creatures to Angells to men to Images to Crucifixes c. The Apostle in this Epistle shewes how grievously they were punished by God who worshipped and served the creature forsaking the Creatour implying therein that it is not lawfull to giue religious worshippe vnto creatures Thirdly whereas you maintaine that the doctrine of faith onely iustifying is an old heresie the Apostle in this Epistle teacheth it for a Catholicke doctrine for we conclude saith he that a man is iustified by faith without the workes of the law which is all one to say a man is iustified by faith onely Fourthly whereas you teach that the virgin Mary was free from originall sinne the Apostle in this Epistle writes that in Adam all men and by consequent the virgin Mary sinned what exception haue wee but Christ Fifthly whereas you teach that some sinnes are veniall that is pardonable of their owne nature and not worthy of damnation the Apostle in this Epistle teacheth contrary saying The wages of sinne meaning every sinne is death Sixthly whereas you teach that everlasting life is a stipend the Apostle in this Epistle teacheth it is a gift The gift of God is eternall life saith the Apostle Seventhly whereas you teach that concupiscence is no sinne and besides that we may not safely call it sinne the Apostle in this Epistle by your owne mens confession calls it sinne Eightly whereas you account it heresie to teach that a iustified

idle and to no purpose as holy mens And how it came to passe that such a masse of treasure arising from holy persons in the old Law the Priests of that time could make no vse of it but left it vntouched for your Pope 82 I reade in your bookes that diseases of the body are temporall punishments of sin that your holy mother the Church pardoneth exceeding often and much all or great parts of what punishment temporall soever due or deserved either in this world or in the next Now if your Mother hath power to do so I desire to know why she cureth not by her Pardons the Ague-fits the Strangurie the Stone the Gout wherewithall many of her children her best beloved children her Cardinalls her Popes are oftentimes afflicted 83 I reade in your bookes that your Pope hath power to empty Purgatory at once And if the saying of a Masse or a Pater noster will helpe to emptie it as you haue borne men in hand heretofore that it will I would know how you can excuse your Popes from vnspeakable vncharitablenesse and hard hearttednesse in that themselues say no moe Masses and Pater nosters for Christian soules then they doe nor set moe of their Priests on that worke I doe not doubt but if such commodities would redeeme soules the Carmelites should haue no cause to brag of their priviledge viz That none of them shall lie longer in Purgatory then the Saturday following their death for the Pope might deliver every man the same day he died 84 I reade in your bookes that your Bishops may absol●e from blasphemy from heresy from periurie from sorcerie from Sodomitrie from incest from besti●li●ie from murther and from such like sinnes but they may not absolue him that strikes a Clergie man That falsifieth the Popes letters That saith Masse in an vnhallowed place That buries an excommunicate person in the Church or Church-yard c. These are Papall cases The absolution from these is reserved to your Pope Now I would know why they should be denied the lesser to whom the greater is granted It is written Rabbini gravius plectendos esse eos aiunt qui contradicunt verbis S●ribarum quàm v●rbis Mesuicae legis that the Rabbins say They deserue more grievous punishment who transgresse the ordinances of the Scribes then they who transgresse the ordinances of Moses And doth not this your reserving of Papall ordinances to your Popes hearing suffering ordinary Bishops to dispense with the breaches of Gods ordinances argue your kinship to the Iewish Rabbins 85 They who knew your practises better then I doe haue written Qui gustavit ovum trahitur in carcerem cogiturque de haresi causam dicere qui totam diem Dominicam vacat temulentiae scortis aleae audit bellus hom● Such as eate an egge on a fasting day are imprisoned by you and called in question vpon suspition of heresie whereas they who spend the whole Lords day in drunkennesse in whoring in dicing are accounted good fellowes Severius punitur quando que Monachus sine ●uculla incedens quàm adulterium aut sacrilegium committens A Monke walking without his cowle is more rigorously dealt withall then if he were guiltie of adulterie or sacriledge And in generall Graviùs plectitur agens contrae vnum Papae decretum quàm delinquens contra divinum praeceteptum et Evangelium He who offends against the Popes law is more severely punished then he who offends against the law and the Gospel And doth not this shew that as the Scribes and Pharises so you make void the commandements of God for your traditions 86 I haue a booke of yours wherein there are many pardons granted vpon the saying of certaine prayers some for scores some for hundred of dayes some for hundreds some for thousands of yeares among which there is one for 1000000 yeares and another promising as many yeares of pardon as there are bodies buried in that Church-yard where the prayer is said which may amount to a numberlesse number though perhaps not to so many as Pope Silvester granted to the Church of S. Iohn Laterans who at the hallowing of it granted so many years of pardon thereto as there fell drops of water that day albeit neuer 〈…〉 raine then fell that day Now I would know of you why any man should trouble himselfe with saying of those prayers which haue petty pardons of dayes or some hundreds of years assigned them Methinkes it were enough to say that prayer which hath to 1000000 yeares of pardon and the other Church-yard prayer which com● to a nemoscit and to let the rest sleepe in the decke 87 You reach that Auricular confession is necessary to the end that your Priests having power to binde and loose to remit sinnes and to retaine them may the better know whom they should binde whom they should loose whose sinnes they should remit whose sinnes they should retaine And indeed it is plaine by Scripture that Priests as you call them haue equall power to binde and to loose to remit sinnes and to retaine them But this is it that I marvaile at and where in I desire to be satisfied by you why if confession bee so necessarie for the two foresaid ends we seldome or never ●eare of any who come to be confessed whatsoever their sinnes are who are bound by your priests whose sinnes are retained but that all 〈◊〉 any loosed all get absolutiō 88 You teach that the workes whereby you do make satisfaction to God are poen● punishments and withall you reach That prayer is one of those workes And doth it not thereupon follow that you hold●● a punishment to pray Againe if by praying to God a man may make satisfaction why may not a man by praying his creditour to be good vnto him satisfie his creditour But if Creditours will not be so satisfied what reason haue you to thinke that God will be so satisfied 89 You teach tha● innummerable sinnes are veniall that is pardonable of their owne nature such as wee need not make confession of such as for which a man deserues not to bee called a sinner such as make no breach of friendshippe betweene God and vs such as God according to some of your Doctors is not displeased with such as may be pardoned in this life by a knock on the breast by the Bishops blessing by the holy water sprinkle by saying a Pater noster c. And yet you tell vs that if these sinnes be not pardoned in this life the delinquents shall goe to Purgatorie where the paine is so intollerable that a good fellow who had lyen there thirtie yeares having it in his choise whether he would lye there one day longer or returne to the earth and bee bound for an hundred yeares together to walke vpon sharpe iron nailes which should

Pauls Epistles Why forbid you Charanza Archbishop of Toledo his Catechisme Why forbid you Catharinus his two questions de verbis quibus Christus sanctissimum Eucharistiae sacramentum confecit Why forbid you Baptista Cremensis workes Why forbid you Beatus Rhenanus his Scholies vpon Tertullian and his Epistle de primatu Petri Why forbid you Onus Ecclesiae and Stephen Gardiners booke de vera obedientia Why haue you purged already Guitmundus de Sacramento who lived ad an 1070 and Tho. of Aquin his summe of Divinitie who lived ad an 1240 and Ioh. Petrus de Ferrarijs his practica who lived ad an 1414 and Bernardinus de Busti his Mariale who liued in Sixtus 4. his dayes about the yeare 1470 Why haue you purged already Cardinall Contarenus his works and Sir Thomas Mores workes and Vives his Commentaries vpon S. Austin de Civitate Dei Why haue you given direction for the purging of Bertram de corpore sanguine Domini who lived about the yeare 870 And for the purging of Antonius Rampegolis or Rampelogis a great stickler in the Councell of Constance An. 1414. against Iohn Huss and for the purging of Antonius de Rosell●s who lived ad Ann. 1467 and for the purging of a speciall booke intitled Ordo baptizandi cum modo visitandi printed at Venice Ann. 157● In this booke last mentioned your Priests were enioyned to aske these two questions of him that was sicke Credis non proprijs meritis sed passionis Domini nostri Iesu Christi virtute merito ad gloriam pervenire Doest thou beleeue that thou shalt goe to heaven by the vertue and merit of Christs passion aud not by thine owne merits Credis quòd Dominus noster Iesus Christus pro nostra salute mortuus sit quòd ex proprijs meritis vel alio modo nullus possit salvari nisi in merito passionis ipsius Doest thou beleeue that our Lord Iesus Christ dyed for vs and that no man can bee saved by his owne works or by any other meanes then by the merit of his passion And vpon the sick mans answering that he beleeved so your Priests were enioyned to tell him further Non●e it desperandum vel dubitandum de salute illius qui suprapositas petitiones corde crediderit ore confessus fuerit There is no cause to despaire no nor to doubt of his salvation who beleeues with his heart and confesseth with his mouth the truth of the aboue named questions Yet t by order from your Church all this is to be blotted out Againe if there be such vnitie among you as you bragge of how I pray you comes it to passe that Bellarmine holds Tobith Iudith Wisdome Ecclesiasticus the 1 and 2 of Maccabees to be Canonicall Scripture seeing Arias Montanus holds them to be Apocrypha saying in the title page of his Interlineall Bible printed by Plantin at Antwerp Anno 1584. Huic Editioni accesserunt libri Gracè scripti quo Ecclesia Orthodoxa Hebraeorum Canonem secuta inter Apocryphos recenset In this Edition haue you the bookes written in Greeke meaning Tobith Iudith c. which the Catholicke Church following the Hebrew Cannon reckons among the Apocrypha How comes it to passe that Sir Thomas More Bellarmine and many others of you denye that the Hebrew and the Greeke are wilfully corrupted either by Iewes or Hereticks seeing our Dowists tell vs that your vulgar Latin is more pure then the Hebrew or the Greeke those Editions being fouly corrupted by Iewes and Heretickes since the Latin was truely translated out of them How comes it to passe that in Spayne it runnes for currant That the Crosse of Christ is to be worshipped with Latria and that yet in France that doctrine is not liked How comes it to passe that at Rome no man dare teach That a Councell is aboue the Pope and that yet no man dare teach at Paris that the Pope is aboue a Councell How comes it to passe that your Iesuits in Scotland permitted the Catholicks there to goe to Church with Protestants and yet your Iesuites with vs in England would not permit your Catholicks here to goe to Church with vs that are Protestants Do not b some of you teach That we are iustified by the righteousnesse of Christ inherent in vs and not imputed to vs and yet doe not others of you as namely e Cardinall Contarenus and Albertus Pighius teach flat contrary even that which we teach viz. That we are iustified by Christs righteousnesse imputed to vs not inherent in vs Do not some of you teach that we are not iustified by faith onely and yet is it not confessed by Alfonsus de Castro that Claudius Guillaua●us a learned Papist was of opinion that wee are iustified by faith onely Doe not some of you teach that no man can be sure of his salvation without speciall revelation and yet did not the same Claudius Guillandius maintaine the contrary and Catharinus too both in and after the Councell of Trent Did not Michael Baius who was one at the Councell of Trent and Deane of the Vniversitie of Lovaine and died in the yeare 1589. teach Nullum est peccatum ex natura sua veniale sed omne peccatum meretur poenam aeterna There is no sinne which is veniall of its own nature but every sinne deserues eternall death And that Omnia opera insidelium sunt peccata Philosophorum virtutes sunt vitia All the actions of infidells are sinnes and all the vertues of Philosophers vices And that Liberum arbitrium sine gra●ae Dei adiu●orio non nisi ad peccandum valet Freewill without the helpe of Gods grace can doe nothing but sinne Pelagianus est error dicere quòd liberum arbitrium valet ad vllum peccatum vitanaum It is a Pelagian error to say that by the power of free-will a man may avoid some sinne Omne quod ●git peccator vel servus peccati peccatum est All that is sinne which is done by a sinner or by him that is servant to sinne Ad rationem et definitionem peccati non pertinent voluntaria It is not necessary that sinne should bee defined to bee a voluntary action Prava desideria quibus ratio non consentit qua homo invitus patitur sunt prohibita praecepto Non concupisces Wicked lusts whereunto reason giues no consent and such as man falls into against his will are forbidden by the commandement Thou shalt not covet Definitiv● haec sententia Deum homini nihil impossibile praecepisse falsò tribuitur Augustino cùm Pelagij sit This defin●tiue sentence viz God commanded no man any impossible thing is fa●sly fathered on S. Austin for it was Pelagius not S. Austins Nemo praeter Christum est absque originali peccato hinc beata Virgo mortua est propter peccatum ex Adam contractum omnesque eius