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
A81339	A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet.	Dering, Edward, Sir, 1598-1644.; Glover, George, b. ca. 1618.; Jansson van Ceulen, Cornelius, b. 1593.	1644 (1644)	Wing D1108A; Thomason E51_13; ESTC R22886	86,894	157

by Pocklington the reason whereof I take to be because his devotion and the piety of those times were growing into kindred together Heylin more a courtier then divine would have the direction of the King in sacred matters to be a law Nay then let us ransome our spirituall liberty by subjecting rather our temporall condition to his Arbitrary power But the King desires it not In his Antidotum rather toxicum he saith that the Altar is a lively representation of the Crosse of Christ The papist do not say so much unlesse when they mean the Altar with the whole Masse appertaining I cannot part with Dr Heylin untill he as kind as Dr Pocklington do lend my Jesuite if not an argument yet his vote and consent for Idolatry He is alive and may hear what I say I will thank him if he will let me know a good meaning of these lines 2. Not an improper Altar and improper Sacrifice as you idly dream of for Sacrifices Priests and Altars being Relatives must needs inferre that our priesthood is improper also and that is very true for you are but an unproper priest good Heylin prove your self more if you can These two pieces of the same leaven with those two of Pocklington were attested by Dr Baker one Cum utilitate imprimatur and the other in quo nihil reperio sanae Doctrinae contrarium I wonder we have not the recantation of Baker as well as Bray for of the two I ever held Dr Bray the more moderate man and these of Heylin are as pestilentiall as those of Pocklington Both these Authours by the title of moderate Protestants are vouc● against me by a Carmelite Fryer an old Anonymus of Rome to maintain proper materiall Altars who brought with him a Sermon preached at Cambridge by Sparrow printed 1637. and throwing it down unto me on the table There saith he is as much as we can say for Confession but you will not come to the practise of it licensed by Mr Baker where I find that he pleads for plenary Confession of all sinnes using and admitting the distinction of sinnes mortall and sinnes veniall He finds fault with that opinion which holds the priests power barely declarative he would fain have us to auricular confession his words are Confession in private in the ear is out of use malè aboletur saith a devout Bishop it is almost quite lost the more the pitty The dangerous devotions of the Popish Bishop Francis Sales are englished by one John Yakesley and which I wonder at licensed by Dr Haywood where for confession the penitent is thus directed Thou must seek out the best Confessour that can be found it seems some have a better art or greater power in absolution then others For invocation of Saints I find this precept Implore the assistance of the holy Saints For transubstantiation thus The venerable Sacrament of the Eucharist containeth really and verily the flesh and bloud of our Saviour It were fit the Dr. did explain the word containeth The whole book is a whole series of Popery and yet the licenser could say Non reperio aliquid sanae doctrinae contrarium and publicâ cum utilitate imprimatur Archbishop Laud in his Starre-chamber speech 1637. takes the words which H●… his Scoutmaster had found passable the year before and tells us there is no danger at all in the Altar name and thing what can fix a proper Altar if these words cannot And if a proper Altar he must then have a proper Sacrifice as will be manifested anon Here is the Altar now but where is the Sacrifice Stay a while we dare not speak out yet but we will shew it you one very near What is the meaning of this where he tells the Lords of that Court that the altar is the greatest place of Gods residence upon earth what is then the heart of a sanctified Christian and then he inferres that the Altar is the throne where his body the body of Christ is usually present My Jesuite will say no more of his Altar O. M. was wont to be attributed unto God-almighty rarely given to some heathen Emperours and yet the Chancellour of Oxford was flattered with it by letters from that Universitie dated 28. May 1635. and to bring it the more smoothly to him they have conjoyned the King with the Bishop Circumspicere nobis jubes si quid effectum velimus ab Optimis Maximisque in terra Rege Te. It is said of our blessed Saviour that God gave him not the spirit by measure But the Oxonian complements grow up close to this How near to blasphemy do these adorers creep who in their prodigall flattery do say that He even Dr. Laud is Divini Spiritûs effusissimè plenus most overflowingly full of the holy Ghost I omit the superlative adulation to him in the style of Rome Sanctissime But there is another letter to him about a week after this Parliament began wherein methinks their Rhetorick is more profane Venerandissimus ille quo rectior non stat regula quo prior est corrigenda Religio He the most reverend then whom the rule it self that is or should be the holy word of God stands not more streight then whom religion it self must be first reformed Again he is equally conjoyned with the Church The words are without the Church without Thee Salvation or for modesty sake let it be Safety we cannot hope for Comfort we will not have Sine Ecclesia sine Te Salutem sperare non possumus Solatium nolumus How would it have become this great Patriarch upon these horrid adorings to have checkt them as the Angel did S. John with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} See thou do it not I am your fellow-servant I should bring the desperate extravagancies of Bishop Mountague and Bishop Manwaring to wait upon the Metropolitan but they are elder then my septennary examination which is confined between 1633 and 1640. I am willing to wade no further But I shall wrong many if I touch no more yet I hold it fit onely to touch them and so to leave them upon the question First then I ask of Dr Lawrence who in his Sermon 1637. pressing with too much learning and too little argument the severall partitions in a Church the severall postures and the severall degrees of sanctity in severall places makes a voucher out of Sands relat pag. 173. I find it pag. 238. saying The very Grecians themselves have their tables inclosed with GREAT MYSTERY from the people at this day But why is not the Doctour as candid as the Relatour in expressing the GREAT MYSTERY would the Doctour have it so or not so the reason given by the Relatour is That the ARCANA of their ineffable crossings and convertings may not be prostituted and polluted by unsanctified view I hope the Doctour would not have the enclosure made for such a

light that is in it Surely this is spoken in Ceremony by way of complement to his Bishop that great Thesmophilist Have we no other candle in our candlestick but ceremony There are two Treatises and a Sermon set forth by John Swan I will at this time onely look into the first Profano-mastix licensed by Dr. Wykes and printed 1639. wherein I reade a distinguishment of our Sacrifices from the Jewish but none at all from the Popish The words do serve for Rome as well as if Alan Stapleton Cotton Parsons or any other English Jesuite or Priest had put them together If a sacrifice and an Altar then also a Priest to officiate both in and at the same but with a difference still from both Sacrifices and Priests of Old For as they were bloudy sacrifices and looked at Christ to come so this is an unbloudy one and looketh at Christ already come and as their Priests were according to the order of Aaron so are our Priests according to that Order which Christ himself is a Priest for ever to wit according to the order of Melchisedec What Protestant Writer did ever admit the term of unbloudy Sacrifice as well for the word sake as because it is the known distinctive expression whereby the Papist have and do excuse and palliate their corporall presence Englishmen have been scoffed at enough for apish imitation of forein fashions but will our Divines be dangerous imitatours in the dresses of our Religion We have above the distinction of Mortall and Veniall sinnes and here is one admitteth the distinction of bloudy and unbloudy Sacrifices The Pope was to be suddenly entertained here or else these Nuntio's had not appeared for harbingers I will look no further in Mr. Swan for I hasten Whether by way of Sermon or of a Treatise a text Heb. 7. 8. is laid down by one who writeth himself Jo. Carter Diacon wherein he pleadeth with great endeavour for the Divinity of his Tithes perhaps he would lay his parishioners salvation upon it as I have heard one in a pulpit to do when he would have had me to think that yet he preached Christ Give me leave here in a word to say that many of our ministers lately grown mad for Priestship Sacrifice and Altar did for support of their greatnesse in power pride and profit write and preach with non-concludent arguments for divinity of two points which they never came near the proof of One was the Divinity of Episcopacie the other the Divinity of Tithes But God in his justice hath suffered them to betray themselves and justly to sink in their asspiring to a wrong power pride and profit Here is one Mr. Carter who angry at the interpretation by much his betters who would have the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} given by Abraham to Melchisedec to be the Tith of all the spoils or as others translate it Decima● de praecipuis he comes to this language which if not profane yet is neither reverend modest nor civill He that is He that will confesse Abraham to have paid no other tithes then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 7. 4. delivers to the world Abraham to Godward to have been piteously penurious That of his dues to Religion he was a niggardly Micher That he was an Abraham clunchfisted this is carterly language and all that this way went he thought it onely wast that the good child Judas that he did he did learn of his Father Abraham Quorsum perditio haec Is not this profane to put reprobate Judas though in Scommate as a good child under the father of the faithfull but animus in patinis his mind was upon covetousnesse not upon conscience There is a piece of Poetick prose written as he styleth himself by J. H. Esquire The Title is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Dod●na's grove printed 1640. and then I doubt not but licensed The book hath wit and salt enough but the Authour would seem a malignant unto the Parliament if some man had the moralizing of his fable I will onely instance in a copy of the commendatory verses before his stage of trees They are directed to the common Reader without naming the authour whose wicked Muse it is I like not the rude impiety of these foure lines Sometimes the Father differs from the Sonne As doth the Gospel from the Alcharon Or Loyola from Calvin which two brands In strange combustions hurl fair Europes lands If Protestants be his judges they must conclude the authour a Papist though not a Jesuite The two first are fitter for a Turk then for M. Howels book The two later cast equall blame upon Ignatius Loyola the father of the Jesuites and upon reverend Calvin There is a book put out Anno 1640. I cannot say nor do I think it was unlicensed though both the licenser and the authour whose name is Lupton are both ashamed to have their names published therewith It is entitled The lives of the Primitive Fathers Among whom he is carefull to give Saintship where few Protestants do professe it as S. Damascen S. Nicephorus and that sullen Archbishop S. Anselm who had Pelidis stomachum flectere nescii I wish that in his Catalogue he had put S. Philo Judaeus and S. Josephus which he might as well have done as to have begun his Primitive Fathers with these two who were no Christians And to conclude with men of yesterday Schoolmen instead of Fathers and calender them in for Primitive Fathers also Such as Peter Lombard in the time of our King Stephan Alexander Hales at the middle of Hen. 3. Bonaventure at the latter end of Hen. 3. and Aquinas with whom he concludes under whose picture there he is styled S. Thomas Aquinas There is another Anonymus hath put forth the Lives of all the Roman Emperours in a little English book printed by Nich. and John Okes 1636. I must needs transcribe his villanous Encomium of that factious conventicle at Trent which hath proved the yet irreconcileable rupture and distraction of Christendome Speaking of the Emperour Ferdinand brother to Charles the 5. he saith In the time of his Emperiall government the Councel of Trent was held which was so commodious and profitable to the generall good of the world that it may serve for a certain rule both of government of states and a norm of good life Must these things passe in our Protestant Church Was there any {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} over-seer in the Land then Surely all our Bishops were blind seers in suffering the flock to be poysoned plainly desperately and publickly Cum privilegio One Anthony Stafford gent. Anno 1635. issued forth a strange superstitious complement to the virgin Mary entitled by him The Femall Glory where I like not this poetry Great Queen of Queens cause all our joy Whose chearfull look our sadnesse doth destroy Pag. 310. He tells us that the Assumption