Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	distinction_n	mortal_a	venial_a	4,934	5	12.1153	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04376	A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.	Barlow, William, d. 1613.	1601 (1601)	STC 1449; ESTC S100898	97,357	242

38 beeing so Medusalike horribly deformed that in beholding therof it both strikes a terrour into our conscience and a shame ouer our countenance confessing with Daniel that in respect thereof there beelongeth to vs nothing but confusion of face Wee scarifie them we scarfe them not we wish mē to discusse them not to excuse them with Bernard wee will them to lay open their sinnes as Lazarus his soares to mooue the more compassion We say with Ieremy it is the Lordes mercies that wee are not all consumed Lam. 3. For if hee shoulde marke extremely what were done amisse none could stand Psal. 130. so farre we are frō iustifieng our selues that we say with the Prophet Esa. 64. that all our righteousnesse is as a menstruous cloth with S. Augustine Vae iustitiae nostrae si rēmota iustitia iudicetur They are the mē who haue made scarfes and veiles and rebaters for sinnes in saying that concupiscence which the Apostle plainely tearmeth sinne Rom. 7. which beeing the diuels concubine is the damme of all actuall sinnes Iac. 1. either to be no sinne but only fomes the allumettes or sulphurated fuell by which sinne is easely kindled or to bee sinne abusiuely as Christ is called sinne 2. Cor. 5. or metonymically either because it accrueth of sinne or prouoketh vs to sinne Secondly in denying the workes of infidels and vnregenerate persons to bee sinnes crossing the Apostle concluding euery action without faith to bee sinne Rom. 14. and S. Austen who saith Quicquid in te est sine Christo Satan est Thirdly in coyning a distinction of veniall and mortall sinnes contradicted by S. Paul who awardeth death for sinne as the proper reward Rom. 6. and by Nazian-who elegantly saith that euery sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of death and the death of the soule Fourthly in applying such facile lenatiues remedies for sinnes as the sprinckling of holy water the largesse of a rich Almner the indulgence of a bribed Pope at the most the lash of a whip in penaunce or the flash of the fire in purgatorie these are the scarfes and plasters inuented by them for sinnes of which more heereafter in the second part concerning manners And now from the sinnes of man we must follow him to the sonne of God 4 The Puritans in effect denie that Christ is the sonne of God for they peremptorily affirme that Christ is God him selfe and not God of God So that hee receiued not his diuinitie from his father The which position flatly taketh away the nature of a son for the nature of a sonne is to receiue his substance of his father and it implyeth contradiction that the sonne receiueth his person of his father and not his substance and essence for the substance of God is essentiall to euerie person in Trinity Aunsweare It is well obserued by Aelianus that prei●dice neither heareth nor seeth any thing acurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherevpon it commeth to passe that it oft times iudgeth amisse this obiection he hath receiued by tradition from their owne not reading our writers yet had hee read Bellarmine not trusted too much to Campians credite this section might haue bene cut off For Bellarmine thinkes that master Caluin whom this pamphleter woūdeth through the Puritans sides is wrongfully challenged in this point by Genebrard and that when the worst is made of it it will prooue but a brandishing of wordes no controuersy of substance saith the Iesuite elswhere So farre then from being an heresie which Ierome saith is in sensu non in verbis in the meaning not in the wordes that it is not to be accompted a fault for sensus non sermo fit crimen in Hilary his iudgement the sence not the speech makes a crime And yet euen the woords to a sound and charitable diuine are no way faultie videlicet that Christ is Deus de Deo Deus ex sese God of God God of himselfe which seemeth say they to implay a contradiction for him to be God of himselfe which is God of God not to discours of this point in this short abstract of aunsweare Basil reconciles them he is God of God as he is the Sonne he is God of himself as he is an Essence For the Sonne saith hee was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as hee is a substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so farre foorth as he is a sonne that is as S. Austen speaketh secundum relatiuum relatiuely as the one is the father the other the sonne because Essentia non est illud quod generat saith I ombard it is not the Essence which begetteth Neither must we beleue quoth his Epitomist Spinaeus quòd Pater genuit diuinam esētiam that the Father begat the diuine essence which is also S Bernard his opiniō Quòd alter ex altero alter ad alterum est veracissimè dicitur this relatiō that one is of the other personarum designatio est non vnitatis diuisio is the designemēt of the persons not the distracting of the vnitie and this is Caluin his drift against Gētilis in saying that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him selfe beecause that blasphemer his opinion was that the Father was Essentiator filij and the sonne Essentiatus that the deitie of Christ was but a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cantell cut out of Gods essence by a dependance and leaue not originally so that his meaning is as Bellarmine confesseth that Christ as God borrowed not his essence from the Father but communicated from all eternitie of the same essence with him there being as Cyril speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same identitie of substāce in al the three persons else were not Christ God equall with his Father and so should commit a robbery in making himselfe so Phi. 2. for whatsoeuer incipit esse ex aliquo or per aliquod is not idem illi the same with it by which of which it hath his being saith Anselmus Therefore Austen concludeth that hee is called the sonne respectiuely to his father but Deus ad seipsum correspondent to that of Cyrill that the Father and Sonne respecting the substance are vnum principium for that he which was in the beginning with God was God Ioh. 1. 1. so that those speaches of the Fathers of Ignatius that the essence of the Sonne is genita begotten of Denis that in the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountaine of the Deitie of Hilarie that the Son hath nothing nisi natum but to be borne of Augustine that the Father hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his essence of himselfe the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his essence frō another these I say are to bee vnderstood hypostatically in regard of the persons not essentially which is Caluins

God risen for our iustification Rom. 4. as both God and man sitting at the right hand requesting for vs Rom. 8. 34. Of the Holy Ghost the life breath of our praye●s for we know not what to pray as wee ought but the spirit it selfe maketh request for vs within vs Rom. 8. 26. so that the establishing of prayer to Saintes were to subiect the spirite of God to the deuotion of men for postulare minoris est saith Aquinas it is the inferior his part to sue Wherefore the Apostle concludeth that the searcher of the hearts knoweth the meaning of the spirit qui postulat prosanctis vers 27. for the Saints not to the Saints Briefly whereas euerie prayer must be made in the name of Christ Ioh. 16. the sweetest In nomine we can sing and euerie praier not so made non solùm non delet peccatum sed fit ipsa peccatum saith S. Austen surely the prayer to saintes must needes be sinne because we must not pray to them per Iesum Christum for Christs sake for that were to make him inferiour to them and that is no maruaile in Rome for in their Canon of the masse the greasie priest requestes God the Father that hee would vouchsafe to heare his son Christ as if his orizon were more preualent with God then Christes intercession 3 They denie the Communion of the church militant the soules in Purgatory bereauing them of that Christian charitie which charitable compassion and mercifull pittie requireth and by mutuall affection the members of one bodie helpe one another Aunsweare It must needes prooue syncere religion which frames diuinitie of poetrie and fetcheth Virgils Aeneids into the Apostles creede maketh the Popes kitchē-stuffe the furnace fuell of Purgatorie an article of faith but heerein is that speech of Tertullian properly instified That Philosophers are the Patriarkes of heretickes This fancie of Purgatorie being imagined first in the dreame of Homer Plato and Virgill vpon a foolish pittie which this melting boweld traytor calleth charitable compassion that those who died in their sins which wer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venial curable though they were not woorthy to flie to heauen immediately yet not so cruelly to bee censured as to be throwne downe into Ta●arus or Hell the iudge who ballaunced the weight of the Painims sinnes was in exorable Radamanthus but of the Catholike ghostes the indulgent Pope Among the Christians the principall founders thereof either Clem. Alexand. who was so enamored of Philosophy that hee concluded the Grecians might be thereby saued or his scholler Origen of whome it is no maruell he should thinke the soules departed might bee freed from torment sithens hee also helde that euen the damned spirites and Lucifer himselfe should in the ende bee saued The scriptures for this place by their owne confession none or obscure the Fathers in this pointe to themselues contradictorie the greatest patrones among themselues vnresolued first of the place whether in the aire or vnder the earth or the brim of hell Secondly for the scite whether extensiue as a couer ouer hell in latitude or collaterall with hell seuered by a partition in longitude or circular about hell in seuerall celles as the spottes of an apple about the quore Thirdly for the nature of the place to some it shall not be fire but tanquam ignis as it were fire as out of S. Paul they collect to other it shall bee both fire and water as out of the Psalmes they inferre to other it shall bee a lake and no water as they cite Zachary to that purpose Fourthly for the parties tormented the most wil haue them a middle sorte betweene saintes and sinners this fellow as it seemes accomptes them saintes els why brings hee thē within compasse of this article Therefore we refusing to build vpon sand leaue them to their vnletled coniectures out of the Scriptures acknowledge no Purgatorie but one the bloud of Iesus Christ purging vs from all our sinnes wherein the garments of the saintes are washed white Apoc. 7. no other clensing but that which Aquinas mētioneth velper gratiam a culpa vel per lumen doctrinae a nescíentia either frō the guilt of sinnes by his grace or the drosse of ignorance by his word For which he hath appointed a double fire for doctrine the fire of the spirite 1. Cor. 3. to trie timber from stubble pearles from strawes for the other that which Peter calleth the fierie triall videlicet the afflictions of this life which are as fire to golde as the flaile to corne saith Gregorie But two sortes of vessels of wrath and sauour either for honour or contumelie Rom. 9. sheepe or goates for the right or left hande A double state of saintes which S. Paul resembleth to a gargarment in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vesture of this flesh in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their inuestiture with immortalitie either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peregrination from God here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presence with him in heauē For both which there is allotted a seueral burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. in this life that which S. Austen calleth onus mutuae charitatis mutuall affection and compassion in supporting each other vers 2. in the next life onus reddendae rationis the render of accompt which euery one must beare himselfe vers 5. But two places of resort Abrahams bosome the lake of brimstone two wayes thereunto the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straightened path hardly passable the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broadway a roadway with trauailers innumerable Math. 7. Two rewardes in the ende the crowne of righteousnesse eternall life 2. Tim. 4. the wages of sinne euerlasting death Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum Cyprian refrigerium iusti supplicium iniusti the atchieuement of both in this life in the other neither remission nor redemption saith Austen this beeing the time of working that of reward saith Nazianz this of striuing that of crowning saith Chrisostome The 3. Article is Remission of sinnes for they acknowledg no such effect in the Sacrament of Baptisme but onely accoumpt it as externall signe of a praereceiued grace of fauour of God by his eternall predestination against the expres word of God which therfore calleth the Sacrament the lauer of regeneration for that in it the soule deade by sinne is newly regenerated by grace Aunsweare This fellow purposed from the beginning Asellius his profession which P. Africanus said was malitia and nequitia to bee not onely a libeller but a liar that argues his mind to bee malitious this bewrayes his cause to be bad both make him shame lesse and all spring from ignorance either making report his ground or partiall

reading his best intelligence neglecting our writers and cleauing onely to his owne side whose fashion it is to fasten opinions vppon vs neither conceiued by vs nor receiued among vs. The concent of our church is that Baptisme is the indument of Christ Gal. 3. an insition into Christ Rom. 6. as the arke of Noe in the deluge to saue vs. 1. Pet. 3. the lauer of regeneration to wash vs Tit. 3. working a double effect priuatiuely remissa culpa in washing vs positiuely data iustitia in sanctifieng vs. 1. Cor. 6. 11. whether wee vse it as the water of Iordan by immersion Math. 3. or as the holy water in the law by aspersiō Nōb. 19. not regarding the heathenish distinctiō betwene diuing sprinckling in Macro therefore with Clem. Alexand. we account it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soueraigne counterpoison against originall venim with Nazianz. the deluge of sinne with Basil the mother of adoption with Chrysostome the purgatorie of life Ezechiel his aqua munda cleansing vs from all our pollutions Ezech. 36. Notwithstāding we ascribe not this power either ad clementum or momentum not to the element of water as though it had vim ablutiuam as Aquine speaketh this skouring force or regeneratiuam this renewing power as Lombard termes it but vnto the bloud of Christ working inuisibly by the power of the spirite Tit. 3. non enim aqua lauat animam sed ipsa prius lauatur a spiritu vt lauare possit spiritualiter saith Ierome Hereupon the Fathers resemble it to the diuing poole of Bethesda Ioh. 5. as that being moued by the Angell had an healing power so this cōsecrated by the word and sanctified by the spirite hath a soueraigne effect and operation and for that purpose somtimes they call the water in Baptisme rubram aquam red water the bloud of Christ hauing ther his inuisible working Why but the Protestants accoumpt it onely an externall seale of a prereceiued grace in Gods predestination hee names none yet Campian whose ape hee is quoates Caluin but cites him not Duraeus cites him but vnderstandes him not that word onely is not the first he hee hath coyned the father of lies as the Fathers obserue in Math 4. hauing taught them all a to adde or defalke from a text to serue their turne The first fruit which master Caluin among three principall effectes noteth in this sacrament is that it is Symbolum nostrae purgationis the very wordes of the Greeke Scholiast in 1. Pet. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea of Pighius a grosse papist baptsmus a peccatis ablutionis signum est instar signati diplomatis saith Caluin and as the kinges ●etters pattents vnder seale confirmeth our commission that as a prince hauing purposed a fauour to his subiectes graunts it by his patentes of meere indulgence and ratifies it by his seale for more assurance so God hauing purposed in his eternall counsell to saue some which hee cannot doe before hee haue remitted their sinnes therefore in Baptisme he both conferres this grace confirmes it vnto them for which cause the scriptures and fathers do call it sigillum promissionis remissionis conferres it I say as Campian confesseth it veluti per canalem deriuatiuely not originally effectually not effectiuely as by a brooke not as from a spring for this is Christes bloud quia latus Christi est latex sacramenti saith S. Austen as Allen the Cardinall speaketh grace is wrought in Baptisme as a man writeth with a penne powerfully yet instrumentally confirmes it visibly se●ling that which concealed so that which was in his secrete counsell propositum the purpose of his will by predestination in Baptisme hee makes it depositum the pledge of our saluation and onely to the elect for in solis electis sacramenta efficiunt quod figurant saith S. Augustine in the elect onely the sacraments performe really which they present figuratiuely and therefore that is no heresie nor fancie to call it the seale of a praereceiued grace For iustificatiō by faith which oftentimes in those which are adulti preuents Baptisme is a praeaccepted grace and cannot stand without a perfect remission of their sinnes which are so iustifyed What fruite then bringes Baptisme to them euē this saith Lombard beecause hee who thus iustified commeth to Baptisme is as the branch brought by the doue in to Noe his arke Gen. 8. qui ante intus erat iudicio Dei sed nunc etiam iudicio Ecclesiae who beefore was iustified fully remitted in gods secrete iudgement but now by Baptisme is made a visible member of the Church the ●acrament being the euidence of Gods prouidence and this was Cornelius his case Act. 10. Also we vrge the necessitie of Baptisme especially to infantes least they should seeme either naturally innocent or generally sanctified without it yet not simply but with a reseruation first of Gods omnipotencie who beeing agens liberrimum as the schoolemen speake hath not tied his power to the sacraments saith Lombard secondly of preeminence to Christes Baptisme wherein not hee but we were washed the waters drenching him but cleansing vs which made S. Augustine to crie out Omisericordia ô the mercie and withall the power of God Nec dum eramus in mūdo et iam abluebamur in Baptismo Thirdly with a dispensation of that which the scholemen call articulum necessitatis there beeing no contempt of religion but either extremitie disappointing or death suddenly preuenting as infantes and the theefe crucified Luc. 23. Fourthly with a distinction of Baptismus voti when there 〈…〉 in the parties but no oportunitie for the action volentes non valentes saith Lombard as in the case of Valentinian in S. Ambrose briefly we so highly extoll the dignitie necessitie and efficacie of Baptisme that Duraeus pleaseth himselfe triumphantly in hope that some of our writers are prooued in this opinion Romanistes sauing hee misliketh our detestation of that magicall conceite of opus operatum videlicet that the very act of Baptisme without either the parties faith or the spirites power should confime grace of it selfe To conclude whether wee or they acknowledge more power and effic●cie in this sacramēt let the world iudge wee with the Apostle ascribe the effectes of grace of cleansing of remission of sanctification vnto this holy Baptisme 1. Cor. 6. 11. euen as it was instituted by our Sauiour without any slibber-sauced ceremonies or they who as if it were not of it selfe effectuall inough adde exorcismes and exufflations and lights and oile and spittle and durt with which neither the riuer Iordan nor the 〈…〉 and Infantes were euer consorted or acquainted And now from ablution hee comes to absolution Moreouer they allow not the Sacrament of penance wherein all actuall sinns committed after Baptisme are cancelled Answeare The Apostle willing vs to