Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	ghost_n	holy_a	remit_v	8,165	5	11.0672	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15739	A trial of the Romish clergies title to the Church by way of answer to a popish pamphlet written by one A.D. and entituled A treatise of faith, wherein is briefly and plainly shewed a direct way, by which euery man may resolue and settle his mind in all doubts, questions and controuersies, concerning matters of faith. By Antonie Wotton. In the end you haue three tables: one of the texts of Scripture expounded or alledged in this booke: another of the testimonies of ancient and later writers, with a chronologie of the times in which they liued: a third of the chiefe matters contained in the treatise and answer.	Wotton, Anthony, 1561?-1626.	1608 (1608)	STC 26009; ESTC S120318	380,257	454

who was as able and as carefull to speake so that all whom it concerned might vnderstand him as the holiest of your Councels or Popes I can hardly perswade my selfe that any man of learning let him be neuer so Catholicke as you tearme him can beleeue that the Pope alone or the Pope and a Councell cannot erre But it is an opinion deuised and retained in politicke discretion to keepe things in an outward quietnesse to aduance the estate of your Cleargie I may not enter into the discussing of this priuiledge you claime for it would aske much time and a long discourse but I wil touch it as farre as you giue me necessarie occasion and so proceed to that which followeth And first concerning the Popes owne person which seemeth to be your best plea being alledged in the first place and almost wholly stood vpon you cannot be so ignorant as not to know that diuers learned men on your side confesse and maintaine that the Pope may erre Many Popes saith Lyra haue bene found to haue bene Apostataes from the faith The Pope saith Catharin may erre and fall vtterly from the faith And although in his second conclusion he tels vs that the Pope as Pope that is sitting you call it ex Cathedra out of his chaire and lawfully according to the rite of vsing the key of knowledge particularly committed to him determining a matter of faith cannot erre so that he shall define any thing against faith yet he addeth afterward that the Pope may decree by way of a commaundement or Law some false or vniust thing so that saith he there are many decrees of Popes found to be diuers and contrarie one to another And can euerie learned man thinke you iudge which decrees the Pope made as Pope and which as a man What idle and vncertaine fooleries are these distinctions I do not beleeue saith Alfousus that the Pope hath any flatterer so impudent to grant him this prerogatiue that he can neuer erre nor be deceiued in expounding Scripture I haue learned of the schoole Doctors saith a late Archbishop of yours that any Pope may erre as a Doctor or as a man but not as a Iudge And this he speaketh of a decree of Pope Eugenius the fourth which many Diuines as himselfe confesseth take to be a decree of the Councell of Florence Yet Bishop Catharin boldly affirmeth that there are many things in the said decree which if they be strictly taken and according to the proper meaning of the words wil be found to be false and therefore as he saith need a fauourable interpretation Yea the same Archbishop is not afraid to refute as he pretendeth by the authoritie of the Councell of Trent the iudgement and determination of three Popes Eugenius the fourth Clemens the eight and Pius the fift the two last hauing set out their Missals since the Councell of Trent and yet as he thinketh resoluing concerning the words of consecration contrarie to the iudgement of the Councell It may appeare also by his Epistle dedicatorie that a fourth Pope Sixtus the fift to whom he writeth that Treatise was of the same opinion in that matter with those his predeceslors from whom the Archbishop maketh bold to dissent as he doth from Thomas of Aquine and all his followers But what name I priuate men although excellently learned Let vs heare a whole generall Councell speake We condemne and depose saith the Councell of Basil Pope Eugenius a despiser of the holy Canons a disturber of the peace and vnitie of the Church of God a man notoriously scandalous to the vniuersall Church a Symoniack a for sworne man incorrigible aschismaticke fallen from the faith and an obstinate heretick And for the auowing of this their act they speake thus in another place We haue heard and read that many Popes haue fallen into error and heresie it is certaine that the Pope may erre The Councell hath often condemned and deposed the Pope both for his heresie in faith and his leudnesse in life I might adde hereunto the authoritie of the Councel of Constance which bindes the Pope to be obedient to the decrees of Councels But that which I haue said may suffice to shew that all learned Papists do not know the Pope cannot erre But you vndertake to proue they do know it because of certaine places of Scripture wherein our Sauiour makes a promise of not erring to Peter and his successors To all which I answer in generall that those learned men and Councels before alledged did know that these places were brought to proue the Popes priuiledge of not erring and notwithstanding held it for an vndoubted truth that he might erre you may beare with vs then though we make question of it In particular I answer to the places alledged concerning Saint Peters priuiledge The keyes signifie nothing but power to open and shut heauen to bind and loose by retaining or remitting the sins of men The plaine sense of those words saith Bellarmine is this that first the authoritie is promised or the power noted out by the keyes then the actions and office are expounded by those words to bind and loose And in the verse before he finds fault with Caietan for endeuouring to stretch that grant to I know not what farther matter I forbeare to set downe any proofe of this exposition because it is cleare enough of it selfe if we compare this promise with the performance of it in Iohns Gospell Receiue the holy Ghost saith our Sauiour whose sinnes soeuer ye remit they are remitted vnto them and whose sinnes soeuer ye retaine they are retained Secondly I say that this power was not peculiar to Peter but common to him with all the Apostles yea with all ministers who are their successors in preaching the Gospell shutting and opening binding and loosing Wee affirme saith Bellarmine that in those words Math. 18. which are of the same nature with the other Math. 16. nothing is graunted but onely it is there declared and foretold what power the Apostles and their successors were to haue Those things saith Maldonatus that are here promised to Peter agree not onely to him but to all Apostles Bishops and Priests Whereupon Theophylact saith that although it was said to Peter onely I will giue thee the keyes yet the keyes were granted to all the Apostles when when he said whose sins you forgiue Therefore this promise of giuing the keyes conueyes no other priuiledge to Peter then to all the Apostles yea to all true ministers of the Gospell by the iudgement of your owne Iesuits But Christ prayed especially for Peter that his faith might not faile And good reason not without need for he knew that Satan would tempt him shreudly and giue him a fouler foyle then euer he gaue any of his other Apostles Yet Austin brings in our Sauiour speaking in generall I haue prayed the Father

maintained The Philosophers indeed as Thomas saith had a kind of notion of some points thereof but they had no certaintie as well because they were corrupted with errors as for that very few of them are found to haue agreed in the same truth But in the Church is certaine knowledge and truth Which as Caietan saith is vpheld aloft in it because it is auowed reuerenced and honored aboue all things and it is so founded in the Church that out of it it is not to be found This is the reason as they truly say why the Church is called a pillar Thomas addeth that it is termed the ground in respect of others because men cannot be confirmed in the truth but by the sacraments of the Church This testimonie of Austine is alledged by you otherwise then it was written by him For whereas he spake of that which had then alreadie bene resolued of by the whole Church you make him speake indefinitely of any thing that pleaseth the Church turning iam placuit into placet But we must vnderstand that he writing in that place concerning the rebaptizing of heretickes which question had bene agreed vpon as he saith in the former chapter before the hatching of Donatus heresie saith that the iudgement of the Church in that case is to be held as agreeable to the Scripture This might the Reader haue seene in his words if you had not changed the tense in placet and left out etiam in hac re in the beginning of the sentence The truth of the Scriptures saith Austin is held by vs euen in this thing If you reply farther that the reason which Austin vseth is generall for all questions whatsoeuer namely the authoritie of the Church commended by the Scriptures which cannot erre I answer you first that we haue seene Austins iudgement directly to the contrary viz. that whatsoeuer is of necessitie to saluation is plainly deliuered in the Scriptures and that the authoritie of men without Scripture is insufficient to propound any doctrine as a matter of faith and therefore if he should write otherwise in this place we might with good reason make question of his authoritie Secondly I answer that Austine speaketh here of those points onely which are not determinable by Scripture such as he taketh the question of rebaptizing heretickes to be as it appeareth in the words immediatly before those you alledge being also a peece of the sentence by you omitted Although saith Austin there be no example to be brought out of the Scriptures concerning this matter yet the truth of the same Scriptures is euen in this matter also held by vs when we do that which hath now alreadie pleased the whole Church c. Now in such cases as cannot by Scripture be decided who would or may be so presumptuous as to withstand or mislike the practise of the church in all places Surely the authoritie of the church is so far commended in the Scriptures that it ought in all things of such nature to ouerweigh our iudgement and incline our affection to the liking of that which is agreed on by so generall a consent of so many churches in all nations Therefore that which you gather out of Austins words of following the iudgement of the church in an obscure question is to be restrained to such questions as cannot be determined by the Scriptures and those are few or none of any importance of necessitie to saluation none at all or else your consequence will be nothing worth Austin saith that in questions not determinable by Scripture we must follow the iudgement of the church Therefore we must follow it in all obscure questions whatsoeuer Austins foundation will not beare your building Is it a good reason to say In cases not prouided for by law custome must beare sway therfore it must be followed in all cases So and so weakly do you dispute It is not enough for you to teach vs new diuinitie but you will driue vs to learne new Latin too Caesar could make men free of Rome but not words Credere Ecclesiam Catholicam to beleeue the Catholicke Church in ordinary Latin is to beleeue that there is a Catholicke Church Credo esse I beleeue there is but you would make the ignorant beleeue that credo Ecclesiam and credo Ecclesiae is all one For how else can this sentence reasonably depend vpon the former We must follow the iudgement of the Church Therfore worthily also do we all say Credo Ecclesiam Catholicam What can you meane by this but I beleeue that is I giue credit to the Catholick Church that is I beleeue that to be true which the Catholicke Church teacheth But the article of the Creed hath no such sense as it may appeare by the other that follow all being alike in respect of our beleefe I beleeue the communion of Saints the forgiuenesse of sinnes the resurrection of the bodie and life euerlasting To which of these foure dowe giue any such credit But we beleeue that there is a Church of Christ to which all these priuiledges belong He that translated Epiphanius into Latin more curiously then truly made a difference betwixt beleeuing the church and the other articles We beleeue saith he one holy Catholicke and Apostolicke Church we confesse one baptisme for the forgiuenesse of sinnes and looke for the resurrection of the dead and the life of the world to come But the Greeke which Epiph. reciteth out of the Nicene creed is alike in all the articles in the Church in the baptisme of repentance in the resurrection of the dead And Paschasius doubteth not to say that the ignorance of some drew the preposition in from the former sentence concerning beleefe in the holy Ghost into the article of the church yet as he sheweth credere Deum in Deum greatly differ That there is a God the Apostle saith the diuel beleeueth but no mā is held to beleeue in God but he that religiously puts his trust in him Cyril also reciteth the articles after the same manner without any difference in the particulars yet with In to euerie one of them and in that sense in which we take them Ruffin as Paschasius before denieth that the Creed saith In the holy Church in the forgiuenesse of sinnes in the resurrection of the flesh Because that were to equall our beleefe of these points with our beleeuing in the Father the Son and the holy Ghost But of these articles we are to beleeue that they are true that there is a Church gathered vnto God that there is a remission of sinnes that there is a resurrection of the flesh So doth Austin if those Sermons be his read and vnderstand it I beleeue the Catholicke Church c. We must beleeue that God will vouchsafe the resurrection of bodies and the forgiuenesse of sinnes And whereas in an other Sermon he saith in the Church so doth he