Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	gift_n	life_n	wage_n	3,267	5	10.5376	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

immediately by Iesus Christ Galath 1. 1. and verse 16. he saith he did not immediately being now called and appointed of Christ communicate with flesh and bloode Faith which iustifieth is not the efficient or instrumental cause of saluation Rhemist Galath 6. sect 4. But the contrarie is proued out of scripture 2. Corinth 5. 7. We walke by faith and not by sight As the eie then is the instrument whereby wee behold thinges present so is faith the organon or instrument of the soule whereby we apprehend thinges absent and inuisible That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued through faith and that not of your selues for it is the gift of God and not of workes What else can be the meaning of this place but that we are saued by grace apprehended by faith So that grace is the efficient cause faith the instrumental And least that any man should say that faith saueth vs as other vertues wrought in vs by grace not by an apprehension of grace but as a meritorious cause as the Rhemistes affirme the Apostle addeth that faith is the gift of God and therefore meriteth not and he excludeth workes euen workes of grace ordained for vs to walke in from beeing any cause of Iustification before God And so faith also is excluded as it is an act or worke of the vnderstanding onely and hath place onely in the matter of saluation in respect of the apprehensiue facultie and power thereof Whereas the Apostle saith the gift of God is eternall life Rom. 6. 23. The Rhemists take vpon them to correct the Apostles wordes saying thus The sequele of speech required that as he said Death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is Rhemist Rom. 6. sect 8. What can be more contrarie to the Apostle then this Life euerlasting saith he is the gift of God Nay say they it is as properlie the stipend of righteousnes as damnation is the stipend of sinne but the Apostles declination from that sequele sheweth the contrarie Christes paines were of no account of their owne nature compared with his glory Rhemist Rom. 8. sect 5. A monsterous blasphemie and contrarie to scripture for if there were no comparison betweene Christes sufferinges and the glorie which he hath purchased for vs by them then his sufferinges were no satisfaction to Gods Iustice Wherefore his passion being the passion of the sonne of God was both a full satisfaction and a worthie desart of that glorie which hee hath obtained for vs Thou art worthie to take the booke and to open the seales thereof because thou was killed Reuelat. 5. sect 9. Christ therefore in respect of his passion did fully deserue all that glorie which hee hath obtayned for vs but there is no desert where there is not a proportion betweene the labour and the reward yet wee affirme not that Christ merited for him selfe for his owne glorification was due vnto him before the worlde was Iohn 17. 5. That our afflictions are meritorious of heauen Rom. 8. 18. Saint Paul sayth cleane contrary that the afflictions of this time are not worthy of the glory which shall be reuealed ibid. They deny that the Iewes did receiue the trueth or substance of Christ in their sacramentes as we doe in ours or that they and wee do eate and drinke of the selfesame meate and drinke Rhemist 1. Corinth 10. sect 2. and yet the Apostle saith plainely That they did all eate the same spirituall meate and all drinke the same spirituall drinke for they dranke of the spirituall rocke which followed them the rocke was Christ. ibid. Doth not the Apostle now say here that they did drinke the same spirituall drinke with vs for Christ was their spirituall drinke and so is he ours That where the Apostle sayth This is not to eate the Lords supper 1. Corinth 11. 20. Hee meaneth not the Sacrament which Christ instituted at supper but the feastes of loue which were vsed in the primitiue Church Rhemist ibid. And yet it is most manifest by the circumstance of the place that S. Paul reprooueth them for the abuses in the Lords supper and therefore putteth them in minde of the institution of Christ verse 23. which had beene a matter impertinent if hee in so saying the Lords supper had not meant the Sacrament That the force and efficacie of common prayer dependeth not vppon the peoples vnderstanding hearing or knowledge and that the infant idiote and vnlearned man taketh no lesse fruite of diuine office than any other Rhemist 14. sect 10. And therefore it is not repugnant to saint Paul to pray in the latine that is an vnknowen tongue ibid. sect 15. Yet in trueth S. Paul flatly condemneth the vsing of an vnknowen tongue in publike prayers and thankesgiuing Hee that occupieth the roome of the vnlearned can not say Amen at thy giuing of thankes seeing hee knoweth not what thou saiest for thou verilie giuest thankes well but the other is not edified And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding that I might instruct others then ten thousand words in a strange tongue What could haue beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church That man hath a proper freedome and motion in his thoughtes doings and all is not to be referred vnto God 1. Corinth 3. sect 2 Rhemist that man was neuer without free will but it is made onely more free by grace Rhemist Iohn 8. sect 2. That the Gentiles doe beleeue by their free will Act. 13. 2. All this is flat opposite to scripture Which saith wee are not able to thinke a good thought of our selues 2. Corinth 3. 5. And that God worketh in vs both the will and the deed Philipp 2. 13. That wee are not formally made iust by the righteousnesse of Christ imputed vnto vs but by a iustice inherent and resiant in vs. Concil Trident. sess 6. can 10. Rhemist Rom. 2. sect 4. yea they condemne it as hereticall to say that a man hath no iustice of his owne to be iustifyed by but the iustice onely of Christ Rhemist Philip. 3. sect 3. And yet S. Paul sayth thus in plaine termes That I might be found in him not hauing mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse and cleaueth onely to the imputatiue iustice of Christ to bee iustified by though wee denie not an inherent righteousnesse in the faithfull but imperfect not a meanes of their iustification before God but the fruites thereof and is no other but that which we call Sanctification They doe set vp Idols or images to bee adored and attribute vnto them religious worship contrarie to the scripture Children keepe your selues

thereof That wee affirme the Church may faile in faith Annot. Luk 18. Sect. 8. Wee say onely that the Church may erre in some points of doctrine but not finally fall away from the faith Fulk ibid. That we pretend that God draweth vs against our wil without any respect to our consent Iohn 6. 2. God of vnwilling maketh vs willing by changing our will to embrace Christ gladly and otherwise we teach not That wee affirme the Holie Ghost to be none other but the gift of wisedome in the Apostles and a fewe other for gouernment Annot. Act. 8. Sect. 7. But none of vs sayth so It is a meere slaunder That wee allow no fasting but morall temperance and spirituall fasting from sinne Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously imagine That wee should saye that the preaching of the lawe and iudgement to come maketh men hypocrites Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance But iustificatiō by keeping the law which they teach we vtterly condemne That wee would haue all men to be present and giue voice in Councels Act. 19. Sect. 5. We say not so for that were impossible But we hold against our aduersaries that as wel the learned and discreete amongst the lay men as the Clergie ought to be admitted to consult of religion And that not only Bishops but other Pastors also and Ministers ought to haue deciding voices in Councels That wee condemne good woorkes as sinfull Pharisaicall hypocriticall Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation We onely exclude them from being any cause of our iustification before God Annot. Rom. 2. Sect. 4. That wee affirme that God iustifieth man that is to saye imputeth to him the iustice of Christ though hee bee not indeede iust or of fauour reputeth him as iust when in deed he is wicked impious and vniust And that we thinke it is more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an ill man so continuing for iust than of his grace and mercie to make him of an ill one iust in deede and so truely to iustifie him This is a great slaunder For wee thinke and saie that God of a wicked man by his grace and mercie doth make him iust in deede by the iustice of Christ neither calling no● accounting him iust that continueth wicked as he was before but giuing him also the spirite of sanctification whereby after he is made iust by grace he doth the workes of iustice and keepeth Gods commaundements though not perfectly in this life Fulk ibid. That wee gather of those termes vsed by the Apostle Rom. 4. couered v. 7. not imputed v. 8. That the sinnes of men be neuer truely forgiuen but hidden onely Annot. Rom. 4. Sect. 7. Wee say that our sinnes are truelie forgiuen vs for Christes sake and our conscience freely discharged of them Christ hauing satisfied the iustice of God perfitly for them That wee teach that the Sacramentes of the Church giue not grace and iustice of faith but that they be notes markes badges onely of our remission of sinnes Rom. 4. Sect. 8. Wee say not that they are only markes and badges but as the Apostle saith seales of God to assure our faith of iustification by remission of sinnes And yet it followeth not that the sacraments should giue or conferre grace That to establish our fiction of confidence as they not without blasphemie call it wee make no account of the Articles of the Faith the beleeuing whereof onely iustifieth they say Annot. Rom. 4. Sect. 9. Wheras wee affirme that we are iustified by none other faith but that which is declared in those Articles not by a bare knowledge or beleefe of them that they are true which the diuel hath many reprobates but by stedfast beleeuing of them with a sure trust and confidence in Christ whereby we are made partakers of his precious merites and assured of the remission of our sinnes That we should say Man hath no more free will than a piece of clay Rom. 9. Sect. 7. Whereas we onely saie that our free will hath no power or strength at all to will or doe the thing that is good without the grace of God That we say the faithfull be sure they shall neuer sinne Rom. 8. Sect. 9. We saie onely that they are sure to be preserued from that sinne which is irremissible which is the sinne against the Holie Ghost That where the Apostle saith It is better to marrie than to burne that the Protestants thinke to burne is nothing else but to be tempted because they would easilie picke quarrels to marrie 1. Corinth 7. Sect. 8. Wee do not so thinke that to burne is onely to be tempted but to be so continually inflamed with lust that the will doth consent desire quenching Fulk ibid. That wee will not haue men woorke well in respect of rewarde at Gods hande 1. Corinth 9. Sect. 7. Wee say not so but that men ought not to worke well onely as hirelings for hope of rewarde but chiefely and principally of louing obedience and duetie as of children to their father That wee seeme by abandoning other names of the Communion sauing this calling it supper to haue it at night and after meate 1. Corinth 11. Sect. 8. Wee retaine other names of this Sacrament beside as the Communion the Sacrament of the bodie and bloud of Christ the Eucharist and such like and it is but a vaine conceit that wee encline it to haue it at night when they see our vsuall and dailie practise to the contrarie They say wee professe that wee make no consecration benediction or sanctification of the bread and wine at all in the Sacrament but let the bread and wine stande aloofe and that wee occupie Christes wordes by way of report onely and narration applying them not at all to the Elements proposed to be occupied 1. Corinth 11. Sect. 9. All this is vtterly false for wee professe that by praise and thankes-giuing for the death of Christ and by prayer vnto God that we may be partakers of the bodie and bloud of Christ we consecrate blesse and sanctifie the bread and wine to be the holy blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements though not after their Magicall fantasie praying thus That wee receiuing the secreatures of bread and wine according to Christes holie iustitution which is rehearsed out of the Gospell in remembrance of his passion may be partakers of his most blessed bodie and bloud This is who seeth

same Augustine also holdeth this perilous heresie quaest 127. ex vtroque mixtim or who so was the author of those questions Sanctus Petrus vxorem habuisse cognoscitur vt primatum acciperet inter Apostolos non ei obstitit generatio filiorum Hinc Apostolus eum qui vxorem habeat si in caeteris seruet mandata sacerdotem fieri debere posse ostendit S. Peter is knowen to haue had a wife and the begetting of children was no hinderance to his primacie among the Apostles a primacie of order he meaneth Whereby the Apostle sheweth that lie which hath a wife if in other things he keep Gods commaundements may and ought neuerthelesse to be made a Priest or Minister 4 Vigilantius fourth heresie as it pleaseth Bellarmine to call it was that it profited not a man to leaue all his riches and to betake himselfe to a religious that is a Monasticall life and the same saith he is defended by vs. Ans. Is not this a great heresie As though it were an euil thing to be rich or riches might not be well vsed S. Paul biddeth not rich men cast away their riches but that they do good and be rich in good works 1. Timoth. 6. 18. So saith Augustine Diuitiae seculares si desunt non per opera mala quaerantur in mundo si autem adsunt per opera bona seruentur in coelo Worldly riches if they be wanting do not seeke them by euill doing in the worlde and if thou haue them by good workes lay them vp in store in heauen epistol 1. epistolar 21. And againe speaking of Lazarus he saith Non est in hoc Lazaro meritum paupertatis sedpietatis There was not in Lazarus any merite or worth of pouertie but of godlines in Psal. 51. 14 In the next place the Iesuite laboureth by his cunning to intangle vs with the heresies of the Pelagians but he speedeth no better here than he did in the rest The first Pelagian heresie is they denied that there remained any originall sinne in the faithfull Of this heresie the Iesuite falsely accuseth Bucer Zwinglius Caluin Ans. First the Papistes themselues rather are guiltie of this heresie who affirme that concupiscence in the regenerate is no sinne nor against the commaundement Rhemist annot Rom. 6. 8 What is this els but to take away originall sinne cleane which if it be at all must of necessitie be sin Secondly Bellarmine did not here remember that olde saying Mendacem oportet esse memorem a lyer had neede to haue a good memorie for a little before Haeres 5. he accuseth the Protestants as if they should affirme that sinne euen in the regenerate raigneth and is aliue but here he casteth vpon vs the cleane contrarie opinion that wee should holde no originall sinne at all to remaine in the faithful See so well the Iesuite agreeth with himselfe Thirdly Our opinion then concerning originall sinne is this that it neither ruleth in the regenerate nor yet is cleane extinguished but as Augustine confesseth Concupiscentia Lex peccati cum paruulis nascitur in paruulis baptizatis a reatu soluitur ad agonem relinquitur Concupiscence the law of sinne commeth with children into the worlde the guilt thereof is loosed in baptisme but yet it remaineth still that wee may haue somewhat to striue against The seconde heresie of the Pelagians was that euerie sinne was mortall and worthie of death which the Iesuite also saith is affirmed by vs. Ans. First Augustine in none of his large and learned treatises which hee wrote against the Pelagians with whose heresies hee was as well acquainted as either Hierome or any els doth charge them with this opinion Secondly And no maruell for if this were a point of Pelagianisme hee was a Pelagian himselfe who thus writeth Inexcusabilis est omnis peccator vel reatu originis vel additamento propriae voluntatis siue qui nouit siue qui ignorat Quia ipsa ignorantia in ijs qui intelligere noluerunt sine dubitatione peccatum est in ijs qui non potuerunt paena peccati Euerie sinner is left without excuse either by the guilt of originall sinne or by default of his owne will whether hee that sinneth of knowledge or of ignorance for ignorance it selfe in those which refuse to vnderstande is sinne without doubt in those that can not the punishment of sinne Ergo in vtrisque saith hee non est iusta excusatio sed iusta damnatio Therefore in both there is no iust excuse but iust damnation Epistol 105. Here Augustine is of opinion that euen the least sinnes those which proceede of ignorance are in themselues mortall if God should deale with vs in the rigour of his iustice As the Scripture testifieth The wages of sinne is death Rom. 6. 23. which wordes are generally pronounced of all sinne Can it then be heresie in vs to affirme by the worde of God that all sinne is mortall 15 Bellarmine accuseth Beza of Nestorianisme that hee shoulde affirme two persons or hypostases to be in Christ which was the heresie of the Nestorians Ans. Whatsoeuer Beza hath thought or write in times past as that there are two hypostaticall ●nions in Christ one of his diuine and humane nature the other of his soule and bodie it is not nowe materiall as Saint Paul sayeth what they were in times past it maketh no matter to mee Galath 2. 6. Beza holdeth now no other opinion of the person of Christ than the Church of God euer helde for these are his own words Fatemur inquit personam filij ab ipso momento quo caro ipsius concepta fuit vnitam fuisse humanae naturae inseparabiliter ita vt non sint duo filij Dei sed vnus sit proprie Dei filius Iesus Christus verus Deus verus homo Wee confesse that the person of the sonne from the verie first moment of the conception of his flesh was so inseperablie vnited vnto the humane nature that there are not now two sonnes of God but one onely sonne of God properly Iesus Christ verie God and verie man lib. confession articul de Iesu Christo cap. 22. This is sound and Catholike doctrine and the same is the confession of Augustine Fatemur Christum carnem animam quoque humanam verbo vnigenito coaptasse quod esset vna persona vt Christus est verbum homo sed ipse homo anima caro Wee do confesse that Christ hath so ioyned his humane flesh and soule to the onely begotten worde to make one person that the same Christ should be both the worde and man but man consisting both of soule and bodie de Trinita Unitat. cap 7. This then is our beleefe that there are two natures in Christ the diuine and humane but both these do concurre to make one person 16 The sixteenth heresie which he obiecteth is al one with the twentieth to that place therefore we referre it 17 The Eutychians were condemned for heretikes

of the scriptures of the pope of generall councels and such like Now let vs see how well our new masters of popery which are principally the Iesuites agree among them selues The disagreement and difference of opinion of the Iesuites among themselues Part. 2. I Will heere especially match our Rhemistes and Bellarmine and compare their doctrine and opinions together that the vnitie whereof they make such boast and bragges may be made knowen to the world 1 Bellarmine holdeth that wicked men liuing in the externall profession of the Church are Veraepartes membra Ecclesiae Are true partes and members of the Church De Eccles. lib. 3. cap. 10. The Rhemistes say that they are rather as ill humors and superfluous excrementes then true and liuely partes of the bodie Annot. 1. Iohn 2. sect 10. 2 That place Math. 24. 15. of the standing of the abomination of desolation in the temple Bellarmine vnderstandeth of the destruction of Ierusalem Lib. 3. cap. 16. resp ad● ration The Rhemistes affirme it shal bee especially accomplished in Antichrists time when as the sacrifice of the masse as they imagine shalbe vtterly abolished Annot. Math. 24. vers 15. 3 Concerning the defection and Apostasie which S. Paule speaketh of 2. Thess. 2. 3. Bellarmine saith it shalbe a defectiō from the Romane Empire Rhemist it shalbe a defection from most pointes of Christian Religion Secondly Bellarmine saith that though it be a defection from the Romane faith yet it shall not be generall but particular Ibid. cap. 16. resp ad 5. argum The Rhemistes graunt it shalbe a reuoult of kingdomes peoples prouinces so that the publike entercourse of the faithfull with the Church of Rome shall cease they shall onely communicate with it in heart Annot. 2. Thess. 2. sect 6. 4 The Rhemistes hold that Antichrist shalbe borne of the tribe of Dan. Annot 2. Thessal 2. 8. Bellarmine doth not onely varie from them but opposeth him selfe against them confuteth their arguments Lib. 3. de pontif cap. 12. 5 Bellarmine by that place 1. Ioh. 2. 22. he is Antichrist that denieth the father the sonne would proue that Antichrist when he cōmeth shal apertly and openly deny Iesus to be Christ Lib. 3. de pontif cap. 14. The Rhemistes say this was a marke seruing onely for those times to describe an heretike by Annot. 1. Iohn 4. sect 2. And therefore it cannot be applied to Antichrist 6 Bellarmine saith that one of the wonders or miracles that Antichrist must worke shalbe to cause the Image of the beast to speake Ibid. cap. 15. The Rhemistes whereas the text saith an other beast shall rise out of the earth shall cause fire to come from heauen and the image of the beast to speake Apocal. 13. They expound it not of Antichrist but of an other false prophet inferior to Antichrist Annot. Apocal. 13. sect 3. 7 Bellarmine saith Soli episcopi pastores sunt That Bishops onely are pastors of their diocesse and that inferior ministers are not properly pastors of their seuerall flockes Lib. 1. de Concil cap. 15. The Rhemistes doubt not to say that many which haue no gift to preach yet for their wisedome and gouernment are not vnmeete to be pastors bishops Annot. 1. Timoth. 5. sect 13. If such in their opinion may be made Bishops then are they not most properly pastors as Bellarmine saith for he is most properly a pastor that hath giftes to preach which is spirituall feeding 8 The Rhemistes affirme that Christ in plaine termes most amplie imparted vnto the Apostles their successors his ful power and authority to remit sins And further they seeme to insinuate that what authoritie Christ had as he was man it is now wholly resiant in them Annot. Iohn 20. sect 3. Bellarmine notwithstanding denieth that the pope may do as much as Christ could as he was man For Christ did institute sacramentes and could remitte sinnes without sacramentes so cannot the pope De pontif l. b. 5. cap. 4. 9 The day of the Lord shal reueale it 1. Cor. 3. 13. that is saith Bellarmine the generall day of Iudgement Lib. de purgator 1. cap. 4. the Rhemistes vnderstand the particular day of euery mans death Annot. 1. Corinth 3. sect 3. 10 Whereas Iohn is forbidden by the Angel to worship him Apocal. 19. vers 10. The Rhemistes say it was because Iohn being deceiued in the error of his person and so taking the Angel for Christ gaue him diuine honor Annot in ●um locum But Bellarmine saith he did but giue the Angel the worship due vnto him and did well in adoring the Angel and that the Angell did wel in refusing adoration for reuerence to the humanitie of Christ The Rhemistes say it was refused for reuerence to the excellēcy of Iohns person Bellar. lib. 1. de sanctis cap. 14. Thus these Iesuites agree as they say as harp harrow 11 The Rhemistes affirme that Images are not to be adored with Godly or diuine honor Annot. act 17. sect 5. Bellar. yet granteth that impropriè improperly notwithstāding they may be adored with diuine worship lib. 2. de sanct c. 23. 12 Bellarmine denieth that the body of Christ being eaten goeth any further then the stomacke li. 1. de Euch. c. 14. The Rhemists go further they say we are made a piece of his body and blood 1. Cornith 10. sect 5. as though his body were conuerted into the substance of their bodies 13 The Rhemists commend the reseruing of water in baptisme carrying of it home to giue it the diseased to drinke Annot. Iam. 5. sect 5. But Bellarmin alloweth the reseruation onely of the Eucharist which onely saith he remaineth a sacrament after the vse Lib. 4. de Eucharist cap. 3. 14 The Rhemistes say we do improperly name the whole sacrament ministration thereof Communion Annot. 1. Cor. 11. sect 14. yet Bellarmine dealeth more liberally for he franckly and freely vseth the name of Communion as lib. 4. de Euchar. cap. 24. tot capit and in many other places 15 The Rhemistes vpon those wordes of the Apostle Heb. 13. 10. Wee haue an altar do ground the hauing of their materiall altars for the sacrifice of the body of Christ and would prooue by this place that Christians haue altars properly so called Annot. in hunc locum Bellarmine of purpose resrayneth to vrge this place against vs because saith he diuers Catholike writers doe vnderstand it either of the Crosse or of Christ himselfe Lib. 1. de miss cap. 14. 16 Bellarmine sayth that in the Eucharist onely the priest doth Induere personam Christi take vpon him the person of Christ when hee sayth This is my body In other sacraments he is but the minister of Christ hee doth not take his person vpō him Li. 4. de Euch. c. 14. Yet the Rhemists affirme that the priest in other popish sacraments also doth take vpō him the persō of Christ as in penance hee absolueth in the person of Christ Annot. 2. Cor. 2. sect