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
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

in this behalfe as any need learne or professe of God the Father God the Son Redeemer by taking mans nature upon him God the Holy Ghost proceeding from them both which in a Trinity of persons make but one God to be mercifull to us miserable sinners and informe us further when we shall come to see God face to face not as now as it were in a glasse but to know as we are known 1 Cor. 13.12 C. IV. The Article of the descent of Christ into Hell is thought supposititious of some and expounded at pleasure by others either for suffering hellish Agonies in the Garden before his Passion or for remaining in the state of the dead after his buriall untill he arose again or for his descent into Limbus Patrum to fetch thence the fathers or for descending into the place of the damned to proclaime his satisfaction for sin and triumphing over Death and Hell of which it was not possible he should be holden Act. 2.24 Among all which distractions where is it safe for a scrupulous Conscience to rely and quiet it selfe D. On the generall believing of the thing as it is laid downe out of this and the Athanasian Creed in the third Article of our Church in these words As Christ died for us so it is to be believed that he went down into Hell and not further to trouble our selves about the precise manner of it which particularly not revealed in Scripture intangleth rather the curious searchers then affords satisfaction for the conscience If then from the consideration of this one more evident place Col 2.15 Christ blotting out the hand writing of Ordinances that was against us which was contrary to us and took it out of the way by nailing it to the Crosse spoiled upon it principalities and made a shew of them openly triumphing over them in it we collect that after his going in the Garden through wrath against sinne which he had undertaken and Sufferings on the Crosse by Satans instruments upon the consummatum est or finishing the worke of our Redemption his Soul encountred Satan in a spirituall way who found nothing to except against and therefore was conquered and triumphed over with his complices with O Death where is thy sting O Grave where it thy victory We may well retaine this Article as having the like ground with the rest and to continue to sing in the Te Deum when thou hadst overcome the sharpnesse of Death which was done by the descending and triumphing over all hellish forces thou didst open the Kingdome of Heaven to all believers Upon the Article concerning the Catholick Church C. V. the weaker Consciences by Romish emissaries are thus ensnared out of the Catholick Church there can be no Salvation as all sides grant upon that in the Act. 2.47 And the Lord added to the Church such as should be saved but the Roman Church is onely the Catholick Church therefore whosoever will be saved before all things must first turn Roman Catholick This grand imposture in depraving the Article of Unity D. wherein the Saints community and forgiveness of sinnes consisteth is as a Spiders web set up to catch Flies thus swept off Acknowledging that out of the Catholick Church Salvation is not to be expected it will be denyed in the next place that Rome is the only Catholick Church and made evident that it is only a particular member of it as the Churches of Corinth Galatia Ephesus and the rest were when S. Paul wrote to the Romans These were not then members of the Church of Rome but sisters with it not subordinate to the Church of Rome but coordinate with it To omit Logick quiddities in discovering the fallacy what a piece of reasoning is this because Rome is Catholick therefore the Church of England France and Spaine cannot be Catholick as much as to say your nag ambleth mine may not or must doe it in subordination to yours and yet the Catholick Church is the Creed is not made by us an imaginary idea as some put upon us but a generall that includs many particulars under it as the generall notion of a City doth this or that City to which it doth equally impart the name and nature where the particular is the object of sense and set on an hill cannot be hid but the generall the object of faith which is of things understood or to be believed The Article of the forgivenesse of sinnes C. VI. may much trouble a weak conscience in that we read the sin against the Holy ghost shall never be forgiven beside there are sins which waste the conscience and destroy it that admit of no repentance and surmount the absolution of the Minister of the Gospell which is acknowledged to worke by prayer not power what peace then may be had or pacification in such distraction That which Gods word holdeth forth unto us First D. this ground must be laid that forgivenesse cannot be expected without repentance except ye repent ye shall all likewise perish Luke 13.3 Then that the sin against the Holy ghost may be committed by two sorts of people First by such as being unbelievers by reason of their education and condition have the word so evidently laid home to their capacities that their consciences are convinced that they heare the right and yet for by respects of pleasure pelf promotion or the like knowingly and maliciously set themselves against the light of it and prefer darknesse before it This was the course of the Pharisees who were convinced sufficiently that our Saviours casting out of divells could not be but by the over-mastering divine power as Nicodemus ingenuously acknowledged we know that thou art a teacher come from God for no man can doe those miracles which thou doest except God be with him Jo. 3.2 yet they maliciously gaine-said it and bore the people in hand that it was by Beelzebub the Prince ef the devills Matth. 12. By a second sort the sin against the Holy ghost is committed that have listed themselves in the Church tasted of the heavenly gift and word of God yet then wilfully fall away and renounce Christianity Heb. 6.4 and 10.26 neither of these can be renewed by repentance because the forgivenesse of sins is only to be had in the pale of the Church and those sons of Belial the first sort refuse to enter and the second out themselves from the safe condition they were in the first are termed blasphemers the other Apostates whose case is far different from the greatest offender who remaineth still in the Church whereby repentance and remission of sins may be had though never so much crying for vengeance and tearing the conscience Though your sins are as Scarlet I will make them as white as snow though they be red like crimson they shall be as wool Isai 1.18 Come unto me take my yoke though seven nay though legions of devils possesse you I will give you rest Matth. 11.28 When

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE DOCTRINE OF CONSCIENCE Framed according to the points of the CATECHISME in the Book of COMMON-PRAYER By the Right Reverend Father in God JOHN PRIDEAUX Late Lord Bishop of Worcester for the private use of his Wife 1 Tim. 3.9 Holding the mystery of Faith in a pure Conscience Major est honestatis fructus in conscientiâ quâm infama reponitur Plinius secundus in Epistolis London Printed for Rich Marriot and are to be sold at his Shop in St. Dunstans Church-yard Fleetstreet 1656. TO THE Right VVorshipfull Mrs MARY PRIDEAUX Relict of the Right Reverend Father in God JOHN Late Lord Bishop of WORCESTER To the Reader THis manuall as the title of it tells thee was composed for the private use of a most religious Matron Yet such is her love to piety that she desireth not to confine it to her closet for her owne instruction only but freely permitteth it to walke abroad in the world that others may partake of the same benefit with her Indeed those good women we read of in the sacred story of the Gospell we finde either Ministring to Christ or to his Members Mary anointing his blessed head and Dorcas making coats and garments to cloth his servants And so did that delicate Sex continue all the primitive time and for many Centuries after insomuch that we finde Plac lla the wise of Theodosius the Emperor descending from her throne to looke into the hospitalls and into the Chambers of the sick and of those in want that so she might be acquainted with and serve their necessities Then the love of Christ was hot and did flame in the breasts of professors But now that fire is decayed and t is out of fashion to be religious Devotion is termed Superstition Charity Popery the divine grace of mercy in high disgrace even with those that terme themselves Saints and condemned and sent into exile to walke with God in the way of his holy commands a legall faith and faith so strangely exalted that workes are trampled under foot or rather buried in the grave of oblivion Hence sin becomes not only to receive kind entertainment amongst the Sons of men but is grown in such request that she hath patrons and Advocates to defend and plead her cause Yea we have those that sin with greedinesse because they thinke they have such an antidote from the Spirit they pretend to that all the poyson thereof is not of power to do them injury Herein not unlike the d sciples of Marcus a branch of the Gnosticks that held forth as Irenaeus reports that no sin whatsoever though of a crimson dye was forceable enough to defile them any more then the purest gold could be contaminated in a sinke or the glorious beames of the Sun suffer pollution in a dung-hill and all upon this pretense and bottome that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature spirituall T is not to reckon up the severall distempers in this kind Wherein we may complaine with S. Jerom. Nunc loquentibus pronuntiantibus plenus est orbis Docent quae non didicerunt Magistri sunt cum discipuli ante non fuerunt The world doth now abound with those that speake and make a noise They teach those things they never learnt from Christ nor his Apostles And the cause Of this evill is because such take upon them to sit in the Chaire of Divinity and to give responses from that Oracle who never were educated in the Schooles of the Prophets or sate at the feet of a learned Gamaliel To prevent this spreading leprosie it were to be wished that our Swords were beaten into plough-shares and our Spears into pruning-hookes I mean that the apple of discord in controversies and Polemicall discourses with those of a differing perswasion to us in points of religion might not be so studiously received and treated with so much love and kindnesse as if that were the UNUM NECESSARIUM whereby the Church of Christ hath been long rent and torne into pieces and to so little benefit of religion that by advantage thereof the Enemy not whilst we slept but fought up to the ears in blood concerning a trifle and a quiddity hath sowen his tare of high wickednesse and profaneness even to Atheisme And if instead thereof not only the Ministers of religion but those over whom they have rule would mind the end of our redemption that we being delivered out of the hands of our enemies might serve him in holinesse and righteousnesse all the dayes of our lives Luke 1 74.75 And in order thereunto the first set upon the preaching and both upon the serious practise of a holy life Our faith would then flourish and make a glorious shew with the fruit of obedience and good workes and with reason then it might be expected that righteousnesse and peace should kisse each other and thereby too we should make appeare to the world what Justin Martyr said of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our religion did not consist in words but workes ●ot only proposing rules of holy living but requiring in the professors thereof obedience thereunto which is likewise the sense of our grand-master and by him expressed in words not much different Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my Father which is in heaven Indeed action ought to be the life of a Christian and though speculation may enrich his head yet t is practise that makes his light to shine before men whereby God is glorified and religion reverenced To this purpose was this little treatise designed That the Christian man being freed from those clogs and scruples which hinder and molest him in the way might run his race in obedience and a holy life with so much the more alicrity We know and are sensible what it is to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seared conscience which is not only an extreame brand but an extreame evill For that principle being ill affected it doth infect the other parts with the malignity thereof whereby it hath a very bad influence upon the whole life of man causing his actions to be very irregular I shall not need to illustrate this by examples To cure this malady there is no remedy more proper then to make it malleable by the power of Gods word which is sharper then any two-edged Sword piercing even to the dividing asunder of soule and Spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Hebr. 4.12 And when that is done by resolving it in those scruples with which she is perplexed and winding her out of those doubts and intricacies in which she is lost and shut up as in a Labyrinth Herein this Reverend Praelate hath lent us his assisting hand A man of incomparable parts both for his great learning and reading as the world well knoweth and other his learned

an arbitrator for division of an inheritance man saith he who made me a judge Luk. 12.14 Declaring thereby that no action especially concerning Gods worship we must presume to further more then by Gods appointment in his Word we have our commission thereunto Whether the Infants of Believing Parents are to be baptized C. II. in regard 't is objected they are destitute of Faith which is the necessary qualification of such who are to he admitted to the Sacrament of Baptisme It hath been the Custome of the Church in all ages and not at all denied no not by Pelagius himselfe D. who denied originall sin till these latter dayes to admit the children of believing parents to the Sacrament of Baptisme and that as a Right due unto them by especiall priviledg of birth within the bosom of Holy Church Wherein the Church may be said not only to have the example of Christ to lead her thereunto who commanded little children should be suffered to come unto him laid his hands upon them the Kingdome of Heaven consisting of such Mat. 19.14 15. But likewise was warranted by that inference of the Apostle if the root be Holy the branches are also Holy Rom. 11.16 Which though it be immediately spoken concerning the Jews and their off spring yet by a parity of reason may be accomodated to Christians and their Children An Ecclesiasticall Sanctity being to be found in these as wel as the other whereby they have a present interest and right to those means by which the ordinance of Christ is his Church should be Sanctified Neither may the Christian Childes incapacity to believe or understand the nature of the Baptismall vow be any bar for his admission thereunto more then the same incapacity in the Jewish was an obstacle to his circumcision who it is presumeable at eight dayes old could then understand no more of the Covenant of which Circumcision was the Signe then the Christian infant now can of the promise and vow made by him in Baptism and yet was he commanded to be circumcised under paine of excision Gen. 17.14 Add to this that infants as well as men were admitted to enter into covenant with the Lord under the Law Deut. 29.10 11 12. And why by the same reason should they not enjoy that priviledg under the Gospell and so Baptisme the Sacrament thereof The Covenant of the one being as ample and of as large extent as the other For which we have the expresse judgment of Saint Peter Act. 2.38.39 We shall find therefore the Baptisme of infants continued all along in the Church in an uninterrupted line Which custome of theirs certainly was derived from the Practise of the Apostles themselves if we wil give any credit to the authority of Origen St. Austin Ecclesiae ab Apostolis traditionem accepi● etiam parvulis dare baptismum in Rom. c. 6. and others of the Fathers or have any regard or consideration that the Apostles themselves did baptize whole houses in which it is to be conceived there were some children Augustinus l. 1. de peccat merit c. 16. dicit traditionem bane a Domino per Apostolos manasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as those of riper yeers And with small force of argument may that of Mat. 28.19 Go teach all nations Baptizing them c. make this to signify nothing if it be remembered that the word in the originall in our translation tendred to teach is properly and according to the genuine signification thereof to make Disciples or receive into Discipleship all nations c. of which Baptisme is the ceremony It being the Sacrament of our initiation or admittance into the School of Christ and of this infants are as capable as those more growne in yeers To make a disciple not denoting that any one cometh such to the School of Christ but what afterwards he becometh by Christian institution Of which thing the Church hath been very carefull providing for them Sponsores who are not only witnesses of the promise and solemne vow made by them in baptism but Sureties for them also and in case of the death or neglect of their parents when they come to age are bound to see them Christianly educated according to the tenor of the obligation entred into by them Whether Baptisme be necessary to salvation C. III. that all dying without it even infants are damned and what is to be thought of those persons through whose default children are deprived thereof dye not having received it That regeneration is necessary to Salvation or Eternall life doth manifestly appear by what our Saviour taught Nicodemus Jo. 3.3 of which as the Spirit is the necessary inward cause so Baptism is a necessary outward mean thereunto v. 5. Hence God is said with water to sanctifie and cleanse his Church Ephes 5.26 Saint Paul calleth it the balne or font of regeneration Tit. 3.5 And Saint Peter adviseth men to receive it as an outward effectuall meanes for the remission of sins Act. 2.38 Upon this ground many of the Fathers judge very severely concerning such who have died unbaptized especially Infants towards which there is none more rigid then Saint Austin who is therefore styled durus pater infantum Yet the Church herein hath shewed her selfe a more indulgent mother and hath mingled her Judgement with Mercie having constantly held that as the wilful neglect or contempt thereof is a sin of a very high nature and damnable as may appear from the punishment to be inflicted upon the uncircumcised Gen. 17.14 That soul shall be cut off from among his people so the privation thereof where there is an impossibility of having it hath been supplied to such believers as have been of judgement by their vehement desire of it and to Infants by the secret desire of others God having not tyed his grace absolutely to baptisme Beside such is his lenity that unto things altogether impossible he bindeth none and if we cannot performe what is commanded us accepteth the will for the deed or where that is wanting by reason of their age doth otherwise dispense with his ordinance by the secret wayes of his owne incomprehensible mercy But notwithstanding this absolveth not any from guiltinesse of blood whose scrupulous curiosity should cause an ordinance of so high a concernment as this to be withheld wherein our mercilesse strictnesse saith a learned Author may be our own harm not theirs towards whom we shew it and we for the hardnesse of our hearts may perish albeit they through Gods unspeakable mercy may live An eminent example to this purpose we have in Moses whose neglect to circumcise his Son drew a judgement upon himselfe as the like neglect in us to baptize our Infants may kindle Gods wrath against us and that deservedly if we consider the multitude of souls that by this meanes may be hazarded should we suffer them to run on till they come to ripenesse of understanding that so they may be