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
A26947	A key for Catholicks, to open the jugling of the Jesuits, and satisfie all that are but truly willing to understand, whether the cause of the Roman or reformed churches be of God ... containing some arguments by which the meanest may see the vanity of popery, and 40 detections of their fraud, with directions, and materials sufficient for the confutation of their voluminous deceits ... : the second part sheweth (especially against the French and Grotians) that the Catholick Church is not united in any meerly humane head, either Pope or council / by Richard Baxter, a Catholick Christian and Pastor of a church ...	Baxter, Richard, 1615-1691.	1659 (1659)	Wing B1295; ESTC R19360	404,289	516

may say Take this is my House this is my Land which I deliver thee If you be among many Images in a room you will not blame him that saith This is Peter and this is Paul and this is the Virgin Mary 2. The Scripture often calls it Bread after the Consecration which you condemn us for therefore we are taught to call it so 3. The Scripture saith 1 Cor. 10. 4. That Rock was Christ and he saith I am the door John 10. 7. I am the true Vine John 15. 1. David saith I am a worm and no man Psal 22. 6. we believe all this But must we be therefore reproached if we say that David was a man that the Rock was Christ typically that he was a Vine and Door Metaphorically only And yet these are as plain as This is my Body and This is my Blood His fourth Accusation is The Scripture saith that Baptism saveth us and that we are cleansed and regenerate by the washing of water On the contrary you say that Baptism doth neither save us nor regenerate us but is only to us a symbol of salvation ablution and regeneration which is no where said in Scripture Answ A childish contest about words we say that two things go to our full possession of our state of Regeneration Justification and Cleansing One is our fundamental Right which the Promise of the Gospel gives us upon our Heart consent or Covenant with God the other is our Solemn Investiture in regard of the former we are Christians and Regenerate and Justified before Baptism In regard of the later we are made Christians regenerate justified saved by Baptism This we commonly hold and so never denyed what you falsly say we deny As a man is made a King by his Coronation that yet in a sort was one before or as Marriage makes them Husband and Wife by publick solemnization that were fundamentally so before by Private Covenant or as possession is given by a Key a twig and a turf as I said of that which a man had right to before so are we solemnly invested with those benefits by baptism which we had a fundamental Title to before Do not your own writers confess this of a man that is Baptized many years after he had Faith and Charity Do you think Cornelius and the rest that had the Holy Ghost before Baptism Act. 10. had not Justification before Do you think that Constantine the great was unpardoned unregenerate and no Christian till he was Baptized Or rather would you make quarrels against your own Confessions His fifth Accusation is Scripture saith that Priests do forgive sin on the contrary you say that they do not remit them but only testifie that they are remitted which the Scriptures no where say Answ As if Testification could not be a Remission We say that whose sins the Pastors of the Church remit they are remitted Do you not know that these very words were used to every Presbyter in our Ordination here in England We say 1. That Pastors do as Gods Embassadors proclaim his General Conditional Pardon unto all 2. That they are Gods Ministers to make a particular Application and delivery of pardon in Baptism on supposition that the Baptized be qualified for pardon 3. That they are as his Ministers to make the same Application by Declaration and Delivery in the Absolution of the Penitent on supposition that their penitence be sincere 4. And as Church Governours they may on good considerations sometimes remit some humbling disgraceful acts that were imposed on the penitent for the testification of his repentance and the satisfaction of the Church And are not these four concessions enough Or are you minded to pick quarrels that your selves and others may have fewel for the rancour and uncharitableness of your minds But indeed we do not think that any man can primarily as the chief Agent forgive sins but God must be the first pardoner Nor that any man can pardon the sins of the dead and abate or shorten the pains of the soul in a fire called Purgatory Here we leave you And verily if the Pope have power to remit but the very temporal punishment he is a cruel wretch that will not forgive men even good men the torments of the Gout and the Stone and an hundred diseases nay that will not remit them to himself no nor the pains of death when he is so loath to die But I forgot that the Pope hath no body to forgive him because none above him He that connot remit the punishments which we see and feel how shall we believe him without any Divine Testimony that he can remit a penalty that he never saw nor felt nor no man else that can be proved His sixth Accusation is Scripture saith If a Virgin marry she sinneth not but you say that the just sin in all works which Scripture mentions not Answ 1. Do you believe in your Conscience that the Scripture meaneth that a Virgin sinneth not at all in any circumstance or defect in the manner or Concomitants of her Marriage Then I pray tell your Nuns so that if they marry they sin not Tell Priests so that if they marry they sin not Your own reason can expect no other sense in the words but that Marriage as such is no sin to the Virgin And this we grant But yet if you think that in this or in any other work you see God as apprehensively and believe as strongly and restrain every wandring thought as exactly and Love God as much as you are bound to do by the very Law of Nature it self so that you are perfectly blameless and need not be beholden to the blood of Christ to the Mercy of God to the Spirit of Grace either for the forgiveness of these failings or the cure of them you shew then a proud Pharisaical spirit unacquainted with it self and with the Gospel Do you go on and say Lord I thank thee that I am not as other men and I will rather say Lord be mercifull to me a sinner and which shall be rather justified Christ hath told us The streams cannot be perfectly sinless till the fountain be so and Who can say I have made my heart clean I am pure from my sin Prov. 20. 9. For there is not a just man upon earth that doth good and sinneth not Eccl. 7. 20. Christ telleth us that the fruit will be like the Tree the actions like the heart and therefore an imperfect Heart will have imperfect duties If you dare say there is no remnant of sin in your hearts you have so much of it that hindereth you from seeing it Humility and self-knowledge would soon end this controversie We say not that all our works are sins that is either materially forbidden or done in wickedness and from vicious predominant habits But that the same works which Materially are good are tainted with our sinfull imperfections having not in them that measure of knowledge faith love c. as

gifts may be lost we never denyed it The special gifts that accompany salvation some of us judge are never lost others of us think are left only by those that are not predestinate as Austin thought and your Dominicans think And what cause is here of your quarrell His eleventh Accusation is this Scripture saith that God taketh away and blotteth out our iniquity as a cloud and puts our iniquities far from us as the East is from the West and maketh us as white as snow You say that he takes not away nor blotteth out our sin but only doth not impute it and doth not make us white as snow but leaveth in us the fault and uncleaness of sin which Scripture no where speaks Answ This is half falshood and half confusion raked up to make a matter of quarrel with 1. It s false that we say He doth not take away nor blot out our sin nor make us white as snow Do not all Protestants in the world affirm all this 2. There are these things here considerable 1. The Act of sin 2. The Habit 3. The guilt or obligation to punishment 4. The culpability or reatus culpae 1. As for the Act how can you for shame say that God takes it away when it is a transient act that is gone of it self as soon as acted and hath no existence as Scotus and all your own take notice 2. As to the Culpability you will not sure for shame say that God so put away e. g. Davids Adultery as to make it reputable as a vertue or not a vice 3. As to the Reatus ad paenam the full Guilt we maintain that it is done quite away and if your eyes be in your head you may see that it is in regard of this guilt and punishment that the Scriptures mentioned by you speak or principally speak at least For I pray you tell us what else can they mean when they speak of actual sins that are past long ago and have no existence Learned wranglers would you make us believe that Grace is given to David to put away the Act of his Murder and Adultery so that it may be quid praeteritum non jam existens a thing past and gone which it is without grace so that when you feign us to say that God takes not away sin but only not imputeth it you feign us to make synonymal terms to be of different sences He takes them away by not imputing them 4. But if you speak not of the sence of a particular Text but of the Matter in difference it can be nothing but the habit of sin that you mean that we say that God takes not away And here you play partly the Calumniators and partly the erroneous Pharisees 1. You Calumniate in feigning us to deny that habitual sin is done away Because our Divines say that it is not the work of meer pardon which we call Justification to put it away therefore you falsly say that we hold it is not put away at all whereas we hold without one contradicting vote that ever I read or heard that all that are Justified are Sanctified Converted Regenerate Renewed and must live an holy life And that all their sins are so far destroyed that they shall not have dominion over them that Gross and Wilfull sin they forsake and the least infirmities they groan and pray and strive against to the last and then obtain a perfect conquest 2. But if you mean that no degree of habitual or dispositive sin or absence of holy qualities remaineth in the Justified soul it is a Pharasaical error yea worse then a Pharisee durst have owned And it seems this is your meaning by the words of Calvins which you cite And dare you say that you have no sin to resist or purge or pardon Are you in Heaven already The whole have no need of the Physitian but the sick and have you no need of Christ to heal your soul would you be no better then you are O proud souls and strange to themselves and the purity of the Law Hath not the Holy Ghost pronounced him a Lyar and Self-deceiver that saith he hath no sin 1 Joh. 1. 8. 10. In many things we offend all Jam. 3. 2. I shall but recite to you two Canons of a Council which if you use the Lords prayer are fit for you to consider Concil Milevit cont Pelagianos Can. 7. Item placuit ut quicunque dixerit in Oratione Dominica ideo dicere sanctos Dimitte nobis Debita nostra ut non pro seipsis hoc dicant quia non est e● jam necessaria ista sed pro aliis qui sunt in suo populo peccatores ideo non dicere unumquemque sanctorum Dimitte mihi debita mea sed Dimitte nobis debita nostra ut hoc pro aliis potius quam pro se Justus petere intelligatur Anathema sit Can. 8. Item placuit ut quicunque verba ipsa Dominicae Orationis ubi dicimus Dimitte nobis debita nostra ista volunt à Sanctis dici ut humiliter non veraciter hoc dicatur Anathema fit Quis enim ferat Ora●tem non hominibus sed ipsi Domino mentientem qui labiis sibi dicit dimitti velle Corde dicit quae sibi dimittantur debita non habere You see here the Council curseth all those as intolerable Lyars that say the Lords prayer desiring him daily to forgive or remit their sins and yet think that they have no sins to forgive yea or that every Saint hath not such sins What can a Papist say to this but by making Councils as void of sence as they feign the holy Scriptures to be Hus twelfth and last Accusation is this The Scripture saith that Blessedness in the Reward the Prize the Penny the wages of Labourers and the Crown of Righteousness you contend that its meerly the free gift of God and not a Reward which no Scripture doth affirm Answ A meer Calumny and perverting of Calvins words who often saith as we constantly do that Eternal life is given as a Reward and Crown of Righteousness But we distinguish between the Act of God in his Gospel Promise which is a Conditional Deed of Gift of Christ and Life to all that will Accept them and the execution of this by Judgement and Glorification And we say that it was Antecedenter meerly of Gods free Grace that he made such a Deed of Gift the blood of Christ being the purchasing cause and nothing of our works had a handin the procurement Dare you deny this But that our Justification in Judgement and our Glorification which are the Execution of the Law of Grace do make our works the Reason not as having merited it ex proportione operis or in Commutative Justice but as having performed the condition of the free Gift and so being the persons to whom it doth belong And this is the sense of Scotus and of one half of the Papists for still you

as gross as common even an abuse of Cyprians words l. 1. Ep. 3. where Cyprian speaks for the necessity of obeying One in the Church meaning a particular Church as the whole scope of his Epistle testifieth And this man would make them simple believe that he speaks of the Universal Church His Reasons proceed thus First p. 128. c. he tells us that the invisible God thinks meet to Govern the world by visible men Answ And who denies that Christ also governeth his Church by men But he concludeth hence Num alia ratione c. Shall we believe that Christ doth govern his Church in another way then God governeth the whole world Answ Reader doth not this man give up the cause of the Pope and say as much against it fundamentally as a Protestant Saith Boverins We must not believe that Christ doth govern the Church in another way then God doth govern the world But saith common sense and experience God doth not govern the whole world by any one or two or ten Universal Vice-monarch Therefore Christ doth not Govern the Church by any one Universal Vice-monarch His next Reason is Because Christ was a visible Monarch once on earth himself And if the Church had need of a visible Monarch then it hath need of it still Answ 1. Here the Reader may see that it is to no less then to be Christs successor or a Vice-christ that the Pope pretendeth And then the Reason if it were of any worth would as well prove that there must be one on earth still that may give the Holy Ghost immediately and make Articles of Faith de novo and Laws for the Church with promise of Salvation and may appoint new Offices and orders in the whole Church c. And why not one also to live without sin and to die for our sins and rise again and be our Saviour And why not one to give us his own body and blood in the Sacrament 2. Christ himself doth oppose himself to all terrestrial inhabitans saying One is your Master even Christ And what then why Be not ye called Masters But he that is greatest among you shall be your servant And Be not ye called Rabbi for one is your Master even Christ and all ye are Brethren Mat. 23. 8. 9 10 11 12. where most evidently he shews that neither Peter or any of his own Disciples were to be called Masters as Christ was nor was any such to be on earth and so no Vice-christ yea that all his Apostles being Brethren were not to be Masters one to another but servants so that here is a plain bar put in against any of Peters Mastership or Headship of the Universal Church 3. We do on these and many other Reasons deny your consequence It follows not that we must still have a Christ on earth because we once had 4. Christ hath chosen another Vicar though invisible as Tertullian calls him and that is the Holy Ghost whom he sent to make such supply as was necessary by various gifts proportioned to the several states and members of the Church 5. If Christ would have left a Vice-christ upon earth which should have been an Essential part even the Head of his Church he would doubtless have plainly expressed it in Scripture and described his Office and Power and given him directions to exercise it and us directions how to know which is he and to obey him But there is not a word of any such matter in the Scripture nor Antiquity when yet it is a point if true of such unspeakable importance 6. You might at well feign that if it were then necessary to have twelve or thirteen Apostles it is so still and if then it was necessary to have the gift of tongues and miracles it is so still which yet the Pope himself is void of 7. It is not enough for your silly wit to say its fit that Christ have a Successor therefore he hath one but let him that claimeth so high an honour as to be the Vice-christ produce his Commission and prove his claim if he will be believed 8. Christ is still the visible Head of his Church seen in Heaven and as much seen over all the world except Judea and Egypt as ever he was When he was on earth he was not visible at Rome Spain Asia c. He that is Emperor of the Turkish Monarchy perhaps was never personally an hundred miles from Constantinople The King of Spain is no visible Monarch in the West-Indies And if all the world except Judea might be without a Present Christ then why that may not as well as the rest you must give him an account if you will tie him to be here resident 9. And yet if the Pope would usurp no more Power then Christ exercised visibly on earth it would not be all so bad as it is or hath been He would not then divide inheritances nor be a temporal Prince nor wear a Triple Crown nor keep so glorious a Court and Retinue nor depose Princes nor deny them tribute nor exempt his Prelates from it nor from their judgement Seats nor absolve their Subjects from their fidelity c. nor trouble the world as now he doth He would not exercise the power of putting any to death much less would he set up Inquisitions to burn poor people for reading the Scriptures or no being of his mind Pag. 133. He makes Christ the visible Pope while he was on earth and tells us that Promulgating the Gospel sending Apostles instituting Sacraments c. were Pontificalia munera Papal Offices Answ And indeed was Christ a Pope and is the Pope a Christ Jesus I know and Peter and Paul I know but this Vice-christ I know not If indeed the Vice-christ have power to do these Papal works to promulgate a new Gospel to send out Apostles to institute Sacraments c. as Christ did let us but know which be the Popes Sacraments and which be Christs which be the Popes Apostles and which be Christs and which is the Popes Gospel and which is Christs and we shall use them accordingly The Law and Testimony will help us to distinguish them Pag. 134. He comes to prove that Christ hath a Successor and his first proof is from Mic. 2. Let the Reader peruse it and judge without any help of mine what proof there is that the Pope is a Vice-christ The next is in Hosea 1. which speaketh of the return of the Israelites from Captivity Let the Reader make his best on it for the Pope for I think it not worth my labour to confute the Papists impudent perverting such Texts as these By the way he tells us as Card. Richlieu and the rest commonly do that its no dishonour to Christ to have a Deputy no more then for the King of England to have a Deputy or Vice-king in Ireland Answ 1. But our first question is Whether de facto such a thing be Prove that Christ hath Commissioned a