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
A13025	A generall treatise against poperie and in defence of the religion by publike authoritie professed in England and other churches reformed. VVherein they that either want leisure to read, or that haue not iudgement to conceiue, or that are not able to buie the learned treatises of other concerning particular points of religion, may yet euidently see poperie not to be of God, and our religion to be acceptable in his sight. Very necessarie for these times, for the confirmation and strengthening of men in our religion, that neither by Iesuits, nor by any other, they may be drawne to poperie, or any other heresie or sect: and likewise for the winning of Papists and atheists to an vnfained liking and true profession of our religion. By Thomas Stoughton minister of the word	Stoughton, Thomas.	1598 (1598)	STC 23316; ESTC S113794	180,055	360

notes afterward vpon the text it selfe Vpon the first petition of the Lords praier Matth. 6. 12. for their olde distinction of sinnes veniall and mortall they quote certaine places of Augustine to beare the vnlearned reader in hand that Augustine was the author or a fauourer thereof Notwithstanding Augustine in those places quoted by them vseth no such distinction but onely speaketh of small sinnes which no man denieth Vpon 1. Cor. 13. 10. they saie that S. Augustine lib. 22. de Civit. cap. 29. prooueth that the Saints in heauen haue more perfect knowledge of our affaires here then they had when they liued here And yet S. Augustine in that place speaketh not of the knowledge of the Saints now in heauen touching our present affaires here in earth but onely speaketh generally of the perfect knowledge which all Saints both dead and yet liuing shall haue in the resurrection Aboue all other places I wish the reader to see how foully they falsifie Chrysostome for defence of Peters supremacie vpon Ioh. 21. 17 yea how common this fault of falsifying the fathers is with them by the iudgement of themselues euen of the Vniuersitie of Doway approoued by the Censors according to the decree of the Coūcell of Trent concerning the book of Bertrame For this Vniuersitie acknowledgeth how they doe oftentimes excuse auncient writers beeing by Protestants opposed vnto them in disputation and how by deuising some pretie st●ifts they denie them and doe faigne some commodious sense vnto them and therefore whereas it seemeth there had beene some consultation for the vtter suppressing of the saide booke of Bertram the said Vniuersitie concludeth that the foresaid booke of Bertram should rather beeing amended that is clipped and mangled at their pleasure be tolerated then altogether forbidden See this more largely in the answer of M. Fulke to their note vpon the place of Ioh. 21. 17. but especially let the learned see the same in their Index expurgatorius pag. 11. and 12. where also the reader shall see what they commaund to be cleane put out in that booke of Bertram and what also to be changed or expounded according to such sense as they imagine or would haue to be of his words All this their iuggling with the people in crying out all the Fathers all the Fathers are on our side might be shewed more plentifully but that it is not fit for this treatise In like manner they are not ashamed to belie our owne writers and to charge them with such wordes as they neuer vsed So they deale with that worthie and reuerend man D. Fulke as himselfe sheweth in his Defence of English translations of the Bible in his answer to the 49. section of the preface and of the 18. and 37. sections of the first chapter and in many other places The like may be saide of their fathering new things vpon ancient writers see Calvins instit lib. 4. cap. 7. sect 20. Doth truth neede to be vpholden by such notorious lies 4 But all this is nothing to their intollerable impietie both in adding vnto and also in detracting from the writings of the Fathers what they list to make the Fathers to speake nothing but that which they will haue thē for to speake Yea thus to deale with the writings and works of the Fathers euen in the printing of them that their whole volumes beeing so printed the readers may thinke that the Fathers did speake and write as now their bookes are printed In like manner they deale with such notes as are by some new writers added to the margent of the Fathers writings for the better directing of the reader in reading those writings So also deale they with such tables as by late writers are gathered and set in the beginning or ending of the Fathers works for helping the reader more easily to find that which he desireth in the Fathers Whatsoeuer in such marginall notes or in such tables may any waie helpe the reader to finde any thing or the better to vnderstand any thing in the Fathers either against their errours or for the truth receiued by vs that haue they by publique authoritie and act of the Tridentine Coūcell and of the King of Spaines Edict commanded to be blotted and rased out of the books of the Fathers in the new printing of them And for the better doing thereof they haue set forth a table of all such things as they will haue so rased out by the authoritie aforesaide This table they call Index expurgatorius And this table though they kept from vs a while yet now we haue by the industrie and paines of Junius who also in his preface thereunto testifieth that at Lyons in the yeare 1559. he beeing familiarly acquainted with a printer whose name he saith was Lodovicus Sauarius did there see Ambrose his works most fairely and exquisitely printed so that he could not but admire the artificiall and beautifull countenance thereof But the printer seeing him so well to like thereof and so much to be delighted there with told him notwithstanding that if he were to buie Ambrose his workes he would rather buie of any other edition then of that Iunius maruailing at that speach demanded the reason thereof The printer therefore shewed him from vnder his table certaine leaues of the auncient copies of Ambrose some cancelled wholly some other in part onely rased telling him also that those were the patternes of those leaues which but fewe daies before he had truly printed according to the example of the auncient and certen patterne But said he further two Franciscan Fryers by authoritie haue put out all these leaues and commanded these to be put into their places contrarie to all truth of the former bookes What they haue commaunded to be rased out of the marginall notes and tables of the Fathers doth plentifully and particularly appeare by the Index it selfe so set forth by Iunius Nowe let any indifferent reader iudge of their religion the which by these meanes they are forced to vphold and maintain Certenly if their religion were of God it would not neede any such proppes of falshood and wickednes Yea if thēselus or at least the chiefest of them thought it to be of God they would neuer set such rotten shores to keepe it vp 5 Neither ought men much to maruel at their clipping of the writings of men in such sort sith they deale in like sort with the pretious come of god his owne scriptures For first of al they haue beene bould to take away the whole second commandement out of the decalogue that so they might beare the common people in hand that there is nothing in the scriptures against images or at the least nothing in the morall law to binde vs now as well as the Iewes in former time and that this their dealing might not be espied by any defect in the number of the commaundements they haue deuided the tenth commaundement into two Both these things are manifest by their commō primmers

of virgins the happie and blessed ladie Then they commend vnto her totum corpus animam totam vitam quinque sensus corporis omnia facta mortem that is the whole bodie and soule their whole life the fiue senses of their bodie all their works and their death then they adde cum sis benedicta in eternum vltra that is forasmuch as thou art blessed The Papists haue a time longer ●h● exernitie for euer and beyond 16 In the 73. leafe A. of the same booke there is a pardon of tenne hundred thousand yeares for deadly sinnes graunted by the holy father Iohn 22. pope of Rome to all them that shall deuoutly saie three praiers to Christ there following which were found written in the chappell of the holy crosse in Rome otherwise called sacellum sancto crucis septem Romanorum 17 In the 75. leafe there is this title to a praier vnto Christ Who that deuoutly beholdeth The Papists obtaine pardons not onely by praier but also by bare looking this armes of our Lord Iesus Christ shall obtaine sixe thousand yeares of pardon of our holy father S. Peter first pope of Rome and 30. other popes of the church of Rome successours after And our holy father pope Iohn 22. hath O that this pope Iohn had still liued for he was of good nature and full of pardons graunted to all then very contrite and truly confessed that saie these deuout praiers following in the cōmendation of the bitter passion of our Lord Iesu Christ 3000 yeares of pardon for deadly sinnes and other 3000. for veniall sinnes and saie first a pater noster and Aue Maria. 18 In the 78. and 79. leafe there is a long luxurius title of a praier wherin to euery one that shall saie the praier to Iesus deuoutly with a contrite heart daily is made this promise Note that by poperie one in the state of damnation and therfore altogether without faith may merit God his fauour for his discharge that if he that saith that praier be in the state of eternall damnation his eternall paine shal be changed him in temp●rall paine of purgatorie or if he hath deserued the paine of purgatorie it shal be forgotten and forgiuen through the infinite mercie of God 19 In the 125. leafe of some bookes of some other the 123. leafe there are these wordes ouer certaine verses of the psalmes When S. Barnard was in his praiers the deuill It seemeth to be no small honour for S. Barnard to be the deuill his scholler yet Barnardus non vi 〈…〉 omnia said vnto him I know that there be certaine verses in the sawter who that say them daily shal not perish and he shall haue knowledge of the daie that he shall die but the fend would not shevve them to S. Barnard then said S. Barnard I shall saie daily the whole sawter The fend considering that S. Barnard should doe so much profit to labour so he shewed him these verses Then follow these verses intituled versus sancti Beruardi By these praiers and pardons annexed vnto them such libertie is graunted as that poperie seemeth to commend nothing but praier For what good soeuer a man omitteth or euil soeuer he committeth pardon ye see may be obtained for the same by saying deuoutly their prescribed praiers It is likewise to be obserued that if a man may haue so large a pardon of all his sinnes as before we haue heard for saying some one praier then for saying all the praiers what letteth but that he may haue all the pardons before mentioned And then also what followeth forsooth either that Christ shal not need to come vnto iudgement or that he shall not come till all that time for which all those pardons are graunted be expired or that purgatorie shall continue after his comming Otherwise what needed pardons for so many hundred so many thousands yea so many millions of yeares THE SECOND PART 1 IN an other popish seruice booke like vnto the former called Portiforium se● Breuiarium ad vsum ecclesie Sarisburiens●s castigatum suppletum marginalibus quotationibus This booke was printed at Paris anno 1555. adornatum that is A Portus or breuiarie for the vse of the Church of Salisburie corrected supplied and adorned with marginall quorations c. In this booke I say to omit the like blasphemous praiers to the virgin Marie as before haue beene noted I finde these speciall things following not mentioned in the former For the translation of Saint Martin there are these things read for the second and third lesson Lectio secunda Anno sexagessimo quarto post transitum beati Martini beatus Perpetuus predicte sedis episcopus corpus beati Martini transferre disposuit conuocatisque vicinis Abbatibus clericis cum hoc in kalendis ●ulij agere vellent vigilata prius vna nocte per totam diem laborantes nihil proficiebant Tunc quidā ex clericis ait Scitis quod post tridu● natalis episcopatus eius est forte in hac die nos transferr●se admonet Lectio tertia Quarta autem die accedentes non valebant mouere sepulchrum Pauore autem omnes exterriti vasculum terra cooperire cogit abant Tunc apparuit eis veneranda canitie senex dicens se abbatem ait quid turbamini tardatis Nonne videtis beatum Martinum astantē vobis iuvare paratum simanus apponatis iactans pallium posuit manum cum alijs ad sarcophagim Quod pratinus cum summa leuitate commotum in locum quo nunc honoratur tu●● hymnis domino annuente perducitur Post haec requiritur senex nec exite visus est nec ibi inuenitur The second lesson In the 64. yeare after the death of blessed Martin blessed Perpetuus bishop of the sea A tale of Saint Martin read in the Church for a lesson aforesaid that is of Toures in France determined to translate the bodie of blessed Martin And hauing called together the neighbour abbots and learned men when they would haue done it the first daie of Iuly hauing first watched a whole night they did also labour a whole daie and did no good Then one of the learned men saide Ye know that after three daies is the birthday of his bishopricke and peraduenture on that day he admonisheth vs to translate him The third lesson But when they came the fourth daie they could not remooue the sepulchre Now beeing stricken with feare they thought to coue● the vessell with earth Then appeared vnto them an old man with a reuerence hore headed that called himselfe an abbot and he he said Why are ye troubled and why prolong ye the time doe ye not see blessed Martin standing by you readie to helpe if ye put to your hands And throwing away his clocke he put to his hand with other vnto the sepulchre the which presently with very great case beeing remooued was by the fauour of God brought to the