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	grace_n	remission_n	6,633	5	9.4205	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07803	A direct answer vnto the scandalous exceptions, which Theophilus Higgons hath lately obiected against D. Morton In the which there is principally discussed, two of the most notorious obiections vsed by the Romanists, viz. 1. M. Luthers conference with the diuell, and 2. The sence of the article of Christ his descension into hell.	Morton, Thomas, 1564-1659.	1609 (1609)	STC 18181; ESTC S103393	25,429	38

a resolute Papist and opposite vnto your Religion might be infallibly secure of his saluation and the like all sectaries may as many do apply vnto themselues with a supposed certaintie of perseuerance But as F. Campian doth elsewhere particularly reproue this conceit and taxeth your Caluin precisely for the same so in this place he is farre from that imagination howsoeuer it pleaseth D. Morton to propose his words by the halfe and to peruert his meaning in the whole For that blessed Martyr hauing yeelded a reason of his confidence which he deriueth from all kinds of witnesses in heauen earth and hell it selfe non diffiteor saith he animatus sum incensus ad conflictum IN QVO nisi Diui de coelo deturbentur superbus Lucifer coelum recuperet cadere nunquam potero 5 Now I remit me vnto your ingenuitie and conscience whether D. Morton did not with voluntarie and determinate malice as I said before abridge the sentence and violate the intention of Campian to deceiue the Reader with and against his knowledge For what doth F. Campian affirme but onely this since I haue these testimonies of my religion it is not possible that relying thereupon I should euer causâ cadere be vanquished in that combat which I do seriously desire 6 This may be a sufficient instruction for you and by it alone you may perceiue whether his heart be single and syncere in his impugnation of the Catholicke faith which he laboureth to extinguish by these miserable inuentions But it will flourish much more euen for his sake God of his infinite mercie will either mollifie his affection or cohibite his purpose And now kind Master S. I might ease my selfe and you from any more paine in this kind if one more vast vntruth thē all the rest did not cōpell me to proceed yet a little farther the matter being of great importance and for many respects not to be passed ouer in silence The Answer I wish to breath onely so long as that the Catholicke faith may flourish by me As for my Affections I thanke God they are such that if I had a window in my heart I would open it for M. Higgons or any Aduersarie to looke in and see as much as I can my selfe and then am I sure they could not iudge me either deceitfull or malicious But to the point first The state of the question shewing the slander which Cardinall Bellarmine committeth against Caluin The first heresie of Iouinian is saith the Cardinall that man cannot sinne after Baptisme which is the heresie of Caluin who saith that true faith can neuer be lost The falshood of this accusation is not obscurely cōuinced by the Iesuit Maldonate who discussing that heresie durst not impute it vnto Caluin secondly by Caluins acknowledged sentences wherein he requireth repentance as necessary in all that haue bene baptized that they may be iustified But M. Higgons would couer the Cardinals nakednesse with a mantle of Deduction thus Because Caluin annexeth grace inseparably vnto faith and anerreth that faith can neuer be lost it must ineuitably inferre that a faithfull man doth neuer lose grace also and consequently doth neuer sinne mortally because a mortall sinne doth exclude grace from the soule This M. Higgons his Inference telleth me that he was neuer yet rightly catechized in the rudiments of faith which I must be perswaded of vntill he make this consequence good A man cannot lose a iustifying faith after Baptisme Ergo he cannot sin after Baptisme Can this be enforced either from the doctrine of Caluin or else of all the Romanists Caluin teacheth that the iustified mans good actions are polluted with sinne and some of the Romanists haue acknowledged in effect as much as I there proued whom their Iesuite confesseth to haue bene graue and godly Catholicke Doctors who taught that all sinnes are in their nature mortall albeit those sinnes which are called veniall by the mercy of God do not dissolue the fauour of God but may consist together with inherent Grace as not imputed vnto vs for our eternall punishment Here we see sinnes in their nature mortall and iustifying Grace to be coincident in one man after Baptisme But what need we any longer dispute let M. Higgons or any other man shew where any Romanist except Bellarmine laid vnto Caluins charge this heresie of Iouinian which is thus expressed by Alphonsus à Castro Iouinian held that a man who once was iustified by Grace could not sinne any more But Caluin taught such a faith which after Baptisme obtaineth remission of sinne After Alphonsus maketh the heresie of the Begwardi to be neare of kin to the former errours of Iouinian who taught that A man may attaine vnto that perfection in this life that he cannot sinne Hath Caluin any alliance with this hereticke But I am chargeable to yeeld A iustification of my selfe After that I had infringed the consequence which Bellarmine inferred vpon Caluins Assertion it belonged vnto me onely to maintaine the termes of Caluin his propositition viz. True faith cannot be lost And doth not S. Augustine so distinguish as supposing that some mens faith either doth not faile at all or not finally and yet he neuer doubted but that the most perfect man is guiltie of sinne as his own confession doth at large demonstrate Which is all that concerned me to proue whereby to acquit Caluin from the imputation of the heresie of Iouinian who without all distinction of sinne said that the once baptized could neuer after sinne That which he obiecteth out of the testimonie of M. Campian is so silly a flie that this his so greedie catching at it argueth that my Aduersarie is not of the Eagles kind It is true that M. Campian meant that he should not fall in his cause but doth not M. Higgons see in that testimonie an Ego I saith he shall neuer fall which might giue me an apprehension of his personall constancie in his cause which sounded to me like the voice of S. Peter saying Master though all forsake thee yet will not I. For I did not imagine that M. Campians owne defence could consist without a defender or that his confidence in the maintenance of the cause of Faith had not bene founded vpon an assurance of his owne perseuerance in Faith And other vnderstāding hereof then this if there be any truth in me I had none so farre was I from violating his intention T. H. CHAP. II. D. Mortons vntruth concerning the Article of Christ his descent into Hell §. 1. The necessitie and weight of this Article 1 AMongst sundrie difficulties which did sometimes afflict my conscience when I was a brother of your societie this was not the least viz. What is that which doth properly and entirely make a man to be a member of your Church so that precisely for defect thereof he ceasseth absolutely from being of that communion The Answerer What is the

alledging that misconceiued testimonie taken out of Del'rio to haue vsed a mentall reseruation as thus so saith Del'rio for ought you shall know had I lied or no If I had not how can you accuse me of lying but if notwithstāding the mental reseruatiō I had lied then accursed by your newly deuised Art of lying which is so notably diuellish that as long as it is defended it shal be impossible for any to giue the Diuel the lie seeing that he is taught by you to answer I lied not because I did aequiuocate T. H. 6 Finally doth D. Morton beleeue that this historie is true or doth he repute it to be false If false why doth he vrge it If true then he must remember that there is some efficacie in the signe of the Crosse to terrifie his infernall Serpent If he say with Brentius that the Diuell doth flie it in subtiltie to draw men into superstition I answer that Pagans and Protestants do symbolize as well in this deuise as in many others For when Iulian admired to see that the Diuels fled away at the signe of the Crosse the Magitian answered oh Sir it was not for any feare of that signe but for detestation of your fact The Answer I am perswaded he thinketh that by this Dilemma he hath posed me but I answer that although I can allow many reports of Del'rio no better then I can do this storie of S. Dunstane whō he beleeueth to haue catched the Diuell by the nose with a paire of pincers for I maruel what mettall his nose and the pincers were of yet do I thinke that this other of the crosse might be true but so as that in repelling his consequence I shall appeare to be neither Iulianist nor Papist that is neither profane nor superstitious For it may be obserued that in the daies of Iulian the Crosse was vsed in such cases by holy men in at least a secret inuocation of Christ crucified whom that wicked Apostate contemned but not as the Papists do by attributing to vse M. Higgons word an efficacie or vertue to the Crosse it selfe as though the Diuell could not possibly endure it Which bringeth into my remembrance a storie which Banks told me at Franck●ford from his own experience in France among the Capuchins by whom he was brought into suspition of Magicke because of the strange feats which his horse Morocco plaied as I take it at Orleance where he to redeeme his credit promised to manifest to the world that his horse was nothing lesse then a Diuell To this end he commanded his horse to seeke out one in the preasse of the people who had a crucifixe on his hat which done he bad him kneele downe vnto it not this onely but also to rise vp againe and to kisse it And now Gentlemen quoth he I thinke my horse hath acquitted both me and himselfe and so his Aduersaries rested satisfied conceauing as it might seeme that the Diuell had no power to come neare the Crosse If M. Higgons be become a man of the same faith to ascribe vnto the very signe such an efficacie let him suffer me to spurre him with a question The fore-named Iesuit Del'rio telleth vs of the Apparitiō of a Diuell vnto an holy Virgin in the forme of S. Vrsulae carying a crucifixe before him and accompanied with a traine of other Diuels representing Virgins But she su●●ecting some delusion If saith she you haue any message from God then worship these holy Relicks which are about my necke What then Then for I shall tell you a maruell saith Del'rio those infernall hagges prostrated themselues in worship of those holy Relicks Now then M. Higgons either you beleeue that this Apparition was true or not if you thinke it possible that the Diuell did carie a crucifixe and kisse holy relicks then why may he not be said sometimes to vse or flit it in subteltie or how shall the Diuel be thought altogether to feare the verie signe And if you answer that the storie cannot be true then must you necessarily stumble vpon Del'rio and by acknowledgement of his fabulous booke returne backe againe at least one steppe from Babylon T. H. §. 2. How D. Morton defendeth Caluin from the note of Iouinianisme 1 AMongst sundrie errours of Iouinian a Father of Protestants whence Luther saith that Hierome wrote pestilent bookes against Iouinian but he at that time had more learning and iudgement in his little finger then Hierome in all his bodie this was one A man cannot sinne after baptisme if he were truly baptized that is to say if he truly receiued faith and grace This errour is imputed by Bellarmine vnto Caluin and the reason is because Caluin teacheth that true faith which in his opinion is inseparable from grace can neuer be lost For though Caluin doth not by way of position defend that a faithfull man cannot sinne yet the question is now whether it follow out of the aforesaid principle by way of necessarie deduction Bellarmine affirmeth it D. Morton denieth it and pretendeth that this Iouinianisme may be imputed as well vnto Augustine or Campian as vnto Caluin 2 The sentence which he produceth out of S. Augustine is this Horum fides quae per dilectionem operatur aut omnino non deficit aut reparatur priusquàm haec vita finiatur I grant that S. Augustine saith so but what is this vnto Caluin For first S. Augustine doth not teach that faith cannot be seuered from grace Secondly he doth not affirme that a man can neuer fall from faith or grace Thirdly he doth not teach that onely the elect can haue these gifts but he sheweth the contrarie in that place who knoweth not that many haue lost both faith and grace Lasily S. Augustine doth there distinguish betwixt the elect reprobate teacheth that the faith of elect which worketh by Charitie either doth not faile at all or if it do as sometimes it doth yet it is repaired againe before their departure but in the reprobate the case is verie different for they may haue faith and grace but faith and grace endure not in them with perseuerance a gift proper onely vnto the elect 3 Wherfore there is no correspondencie betwixt S. Augustine and Caluin in this point For Caluin annexing grace inseparably vnto faith and auerring that faith can neuer be lost must ineuitably thence inferre that a faithfull man doth neuer lose grace also and consequently he doth neuer sinne mortally because a mortall sinne excludeth grace from the soule 4 The sentence of Campian is cited in these words Nisi Diui è coelo deturbentur cadere ego nunquam potero and here your Doctor pretendeth that Campian euen as Caluin himselfe did beleeue constantly that he could neuer fall from faith but was certaine of his saluation Which if it were so then iudge of the soundnesse of your Diuinitie according to the principles whereof Campian