Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	faith_n	forgive_v	forgiveness_n	3,744	5	10.4274	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36929	Three sermons preached in St. Maries Church in Cambridg, upon the three anniversaries of the martyrdom of Charles I, Jan. 30, birth and return of Charles II, May 29, gun-powder treason, Novemb. 5 by James Duport ...	Duport, James, 1606-1679.	1676 (1676)	Wing D2655; ESTC R14797	53,659	86

merits and mediation Indeed 't is the free Grace and Mercy of God that is the prime and principal proegumenous cause whereby God is inwardly mov'd and enclin'd to give a discharge and release to Sinners and to grant pardon and forgiveness o' Sin and 't is the all-sufficient merit and mediation of Christ that is the prime and principal procatarctic cause the only impulsive meritorious cause whereby God is mov'd and induced to show pity to poor Sinners 'T is Christ alone that is our Advocate with the Father and he is the propitiation for our sins says St. John though if Socinus say true the blood of Martyrs may avail almost as much for the expiation and pardon of Sins as the blood o' Christ yet the same Apostle tells us that not the blood of Martyrs but only the blood of Jesus Christ the Son of God cleanseth us from all sin Without shedding o' blood his blood no remission o' Sin not of the Sin of Blood-shed and Murder this Sin to be sure 't is his blood alone can wash out this blood the guilt and stain of this Crimson and Scarlet Sin especially the stain of innocent and Royal blood the Sin of this day 'T is not the blood of all the Martyrs and Holy men that ever were slain since the beginning o' the world not all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of our righteous King Charles the First that can make an atonement or propitiation for any one Sin The blood of Saints and Martyrs may cry aloud to Heaven for vengeance but it can never cry for mercy no that 's proper and peculiar to the blood of Christ alone No other propitiatory nor deletory of Sin but only the blood of that immaculate Lamb. Nor have we any other Advocates in Heaven that we know on nor Mediators of intercession no more than of Redemption but only that one Mediator between God and men the man Christ Jesus I say no other Advocates nor Mediators in Heaven yet we have a sort of inferiour Advocates and Intercessors on earth viz. our fellow Christians that may and do make intercession for us and are daily Orators in our behalf at the throne of Grace praying to God for us that he wu'd not impute our Sins unto us Some on earth then we have that intercede and pray for us but none in Heaven but our Saviour Christ I mean none that pray for us in particular though in the general the Church Triumphant in Heaven may pray for the Church Militant here on earth yet I scy no Saints departed pray for us in partkcular for ought we know and Viventes pro viventibus ergo Defuncti is no good consequence by the Cardinal 's leav for they that live and converse with us here on earth may see and know our wants or we may impart our thoughts and desires our needs and necessities to 'um but that the Saints in Heaven either know my wants or hear my Prayers I ha' no ground to believ because no warrant at all in Scripture therefore I cannot in Faith call upon 'um nor pray unto 'um to pray and intercede for oe and though St. Stephen's Prayer might prevail for his Persecutors while he was upon earth yet it cannot prevail with me to say Sancte Stephane or a me now he 's in Heaven However this benefit and advantage we have by that Article of our Creed the Communion of Saints that we who are members of the Catholic Church here on earth reap the fruit of one anothers Prayers Nor is this sweet perfume of the Prayers of the Saints confin'd within the verge and pale o' the Christian Church but extends it self to the benefit even of Jews Turks Infidels and Heretics so that when this alabaster box is broken and these Prayers pour'd forth the whole world is fill'd with the odour of the Oyntment Though then the mediation and intercession of Christ in Heaven be the sole meritorious cause of a nè imputes of not laying sin to the sinner's charge yet by the vertue of his merit and mediation the Prayers and Intercessions of Holy men upon earth are very prevalent and impetratorious in their kind as motives and inducements to God to give a discharge not as meriting but procuring causes or rather not causes but occasions of the remission of Sins and not only of their own but even of other mens Sins Yet is not this done per saltum neither but by degrees I mean by some previous qualifications and conditions requisite to be perform'd by the Sinner himself to render him capable of so great a favour as this non-imputation such as godly sorrow and hearty repentance and an unfeigned purpose of amendment o'life therefore Qui vult finem vult media he that prays for another that God wu'd not lay his sins to his charge is presum'd to pray withal that God wu'd give him Grace to repent of his Sins this latter being the way and means to procure and obtain the former for as without shedding o' blood the blood o' Christ so without shedding o' tears the tears of a Sinner i. e. without godly sorrow and repentance there is no remission So then the Prayers of the faithful are a powerful and prevalent means whereby God is mov'd and enclin'd to give repentance to Sinners and consequently remission of Sins Let the Elders pray over the sick person says St. James and the Prayer of faith shall save the sick and if he have committed sins they shall be forgiven him therefore saith Simon Magus to Simon Peter here i' the next Chapter Pray to the Lord for me meaning as appears by the context that his Sins might be forgiv'n him And Pray not thou for this people says God to the Prophet implying that the Prophet's praying for 'um was the ordinary means to move God to give 'um a pardon and not to lay their sins to their charge That Austin ever was St. Austin he might partly thank his Mother Monica for her Prayers and Tears Fieri non potest ut filius istarum lacrymarum pereat So powerful and prevalent are the Prayers and Tears of holy Men and Women of Saints and Martyrs to obtain repentance and salvation for others the Prayers of Martyrs especially for as Sanguis Martyrum semen Ecclesiae so Oratio justi clavis coeli As the soil of the Church is manur'd and made fat by the blood of dying Martyrs so being blown and breath'd upon by the soft gentle gales of their Prayers especially of those Prayers they make for their enemies it becomes more fruitful by a new addition o' Converts and Proselytes who by observing both the constancy and charity of these holy men at their deaths by seeing their patience in constant suffering for the truth and by hearing or rather God's hearing their charity in such servent praying for their persecutors are effectually wrought upon converted

THREE SERMONS Preached in St. Maries Church IN CAMBRIDG UPON THE Three Anniversaries OF THE Martyrdom of Charles I. Jan. 30. Birth and Return of Charles II. May 29. Gun-powder Treason Novemb. 5. By JAMES DUPORT D. D. Dean of Peterborough and Master of Magdalen College in Cambridg and one of his Majesty's Chaplains in Ordinary LONDON Printed for Henry Brome at the Gun in St. Pauls Church-yard the West end M DC LXXVI REVERENDO DOCTISSIMOQUE VIRO ROBERTO HITCH S. T. P. ECCLESIAE METROPOLITICAE EBORACENSIS DECANO TUTORI SUO AETERNUM COLENDO TRES HASCE CONCIONES LEVIDENSE QUIDEM MUNUSCULUM INDUBIUM TAMEN GRATI ANIMI AMORIS ET OBSERVANTIAE PIGNUS AC MONUMENTUM LUBENS MERITO D. D. D. JACOBUS DUPORT IMPRIMATUR Ro. Mapleloft Procan Ja. Fletewood Ri. Minshull Jo. Pearson now Lord Bishop of Chester A SERMON Preached upon the Anniversary of the Martyrdom of King CHARLES the First Acts 7. 60. Lord lay not this sin to their charge IT is the Prayer of St. Stephen the Proto-Martyr for his Persecutors and Murderers and it was the Prayer of our late Royal Martyr for his Persecutors and Murderers too for these were his words in his Speech at his Death I pray God with St. Stephen that this be not laid to their charge And this is one part of the Parallel may be drawn between these two Martyrs to make the Text verbum diei sutable to the time Another may be taken from the 9 and 10 Verses of the foregoing Chapter where we find the Synagogue of the Libentines and others disputing with Stephen and they were not able to resist the wisdom and the spirit by which he spake And did not our Royal Martyr too dispute with the Libertines for Liberty was the pretence both in Church and State did he not dispute with the Kirk-men of Scotland and others here at home and so confound 'um that they were not able to resist the wisdom and the spirit by which he spake as is notoriously known and yet to be seen in his incomparable Works 3. Was it not for the Cause and t is the Cause that makes the Martyr of God and a good Conscience and the Gospel and the Church of Christ and true Religion that he suffer'd as well as Stephen 4. Some part of a parallel by way of allusion may be in the name Stephen signifies a Crown and ever since 't is call'd the Crown of Martyrdom Martyrium Stephani Martyrii Stephanus 't is not mine but Gregory Nyssen's in his Encomiastic Oration upon him Stephen was the first that wore the Crown of Martyrdom And was not the Murther of our Royal Charles the Martyrdom of a Crown for our Regicides did not only kill the King but the Crown it self as much they could not only an annointed Crowned King but the Crown and Kingdom too Thus they found out a way to bring Caligula's wish to effect and by a Compendium of Cruelty uno ictu to decoll the whole Kingdom for when they cut off his Head they cut off the Head of the People so Carolus in Greek signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they made account the People shu'd never have a head more but be Acephali both in Church and State not any one head no Monarch nor King but I know not what and so they shu'd have been a kind of a Hydra or bellua multorum capitum 5. And lastly St. Stephen was the Proto-Martyr or first Martyr and so was our St. Charles but how can this be you 'l say is not this a contradiction that there shu'd be two Proto-Martyrs two first Martyrs and those so long one after another but my meaning is ours was the first that ever was Murder'd or Martyr'd in the like kind for was it ever heard of recorded or read in any Story that there ever was in any age of the world the like horrid Barbarity such a quintessence of Treason Rebellion and Cruelty as was acted this day upon his Sacred Person He being the first crown'd and anointed King that was thus murder'd by his own Subjects at his own Palace-gate and that by a Mock-High-Court of Justice or rather by a deep-dissembling Court of most high Injustice the first example in this kind and so a Proto-Martyr too But I shall leave these and return to that part of the Parallel which we meet withal here viz. his praying for his Enemies Persecutors and Murderers as St. Stephen does in the words of the Text Lord lay not this sin to their charge In which words observ with me these five particulars 1. Here 's Designatio criminis the designation of a Crime or Sin the pointing out of some special signal remarkable Sin this Sin 2. Reatus or meritum peccati the guilt or demerit of Sin in general 't is to be layd to the Sinner's charge 3. Misericordia Dei the mercy of God in giving a discharge to Sinners sometimes and not laying their sins to their charge This suppos'd else it had been in vain for Stephen to ha' made such a Prayer 4. Virtus Orationis the efficacy and power of Prayer in procuring a pardon and prevailing with God to grant a discharge and not to lay sin to the charge of a Sinner 5. And lastly Officium Christiani the duty of Christians under the Cross by St. Stephen's example to pray for their Persecutors as he did here Lord lay not c. 1. Here 's Designatio criminis the pointing out of some special signal remarkable Sin this Sin some extraordinary great Sin sure it was a Sin of the first magnitude crimen majoris abollae This appears by our Martyr's Praying and Praying so earnestly with a loud voice for the pardon and forgiveness of it lay not this sin this Sin with an emphasis this great grievous heinous Sin lay not this Sin to their charge 'T is true there 's no Sin but stands in need of pardon yet all Sins are not equal as the Stoics wu'd have them but some greater than others and so require a greater measure of repentance and men must pray and cry louder than ordinary for the pardon and forgiveness of them Especially when we pray for the pardon of other mens Sins making particular mention of 'um we do not commonly take notice of Gnats but Camels not of Moats but Beams not of Mole-hills but Mountains I mean we do not use to specifie or particularize any with a demonstrative hoc peccatum this Sin unless it be some extraordinary heinous crying Sin and such a one it seems was this here a crying Sin or else Stephen wu'd never have cry'd so loud for the pardon and non-imputation of it Indeed this was the last Sin he knew they were guilty of and they were now flagrant in the actual commission of it and so he might be the more concern'd for 'um and the more sensible of it and the rather because he felt the fruit or rather the smart of it while the stones came ratling about