Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	great_a	mortal_a	venial_a	3,197	5	11.4523	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56252	The history of popedom, containing the rise, progress, and decay thereof, &c. written in High Dutch by Samuel Puffendorff ; translated into English by J.C.	Pufendorf, Samuel, Freiherr von, 1632-1694.; Chamberlayne, John, 1666-1723.	1691 (1691)	Wing P4176; ESTC R5058	76,002	238

the effects thereof Luther appeals to a Council Par 27. Why Luther's Doctrine did not make greater advances a Schism among the Protestants the Protestants abuse the liberty of the Gospel of the Academy of Paris of Zwinglius and Calvin that Luther took a great many of the Romish Ceremonies that the riches of the Church have been one cause of the progress of Protestant Religion Par. 28. The Pope recovers from the fright which Luther had put him into that he now acts more cautiously than heretofore that Priests and Monks live more regularly at present of the reestablishing of Learning in the Church of Rome the ways of enticing Protestants to that Church that the House of Austria has mightily contributed to the Papal Grandeur Par. 29. Of the Temporal Dominions of the Pope of the Countries that are under his Jurisdiction of the Popes Militia of the Popes Interest in relation to Germany France and Spain that the Pope need not fear the Power of the other States in Italy Par. 30. Of the Popes Spiritual Dominions that the Pope has different Interests from those of other Princes the Foundation of the Papal Monarchy that the absolute Power of Popes can't be prov'd from Scripture nor from the example of the Apostles in General nor from that of St. Peter in particular how the Papists Answer these Objections Par. 31. Why the Sovereignty of the Roman Church could not well admit of any other Form than a Monarchical that there could not be invented a more regular Monarchy than that of the Popes why this Monarchy ought to be Elective why the Popes don't Marry of the Conclave why the Popes are generally Italians why they usually chuse an old Man for Pope why they don't chuse one of kin to the last Pope nor one that is too much devoted to the French or Spanish Interest of the Colledg of Cardinals of the Dignity of Cardinals of their Number of their Election that the Popes always endeavour to enrich their Kindred with the spoils of the Church of the Cardinal Patroon why the chief Ministers of the Pope are his Nephews Par. 32. Of the Celibacy of the Ecclesiastics of their great number the several sorts of Ecclesiastics Par. 33. That the Doctrine of the Church of Rome does very well square with the Popes Interests that it prohibits the reading the Holy Scriptures of Traditions of Venial and Mortal Sins of the Remission of Sins of Works of satisfaction of the merit of good Works of Works of Superrogation of Ceremonies and Feasts of forbidding the Cup of the Sacrament of Marriage of the forbidden Degrees of extreme Vnction of Purgatory of the Adoration of Relicks of the Invocations of Saints and of Canonisation other means that the Clergy uses to drain the Purses of ignorant People Par. 34. That Vniversities have been no small means of supporting the Papal Authority that the Professors were the Popes Creatures that the Philosophers were his Slaves of the Scholastic Divinity and Philosophy that the same Pedantry is yet in vogue Par. 35. Why Jesuits intrude themselves into the Government of Schools and Colleges the service they render thereby to the See of Rome that they have insinuated themselves into the Courts of Princes of the Censuring Books that the Romish Priests inspire their auditors with an ill opinion against Protestants of the false rumors they spread to their own advantage Par. 36. That the Excommunication of the Popes is not so terrible as it used to be Par. 37. The Reasons that oblige these People to stick to the Romish Religion that a great many of them do it for Interest others through ignorance why some of them are guilty of Atheism that there is Preferment in the Roman Church for all sort of People why the Princes of the Roman Religion do not abandon it Par. 38. Of those States whose Interest it is to maintain the Authority of the See of Rome of Italy of Poland of Portugal of Germany that Charles the Fifth neglected the occasion of making a Reformation in Germany what had probably happened if Charles had turned Protestant of Spain of France of the Formalities that the Nuncioes are oblig'd to observe in France a project of making a Patriarch in France that the Pope has an aversion for the French Monarchy of the principal support of the Popes of their conduct heretofore in respect of the Spaniards and also in respect of the French Par. 39. How the Popes stand dispos'd towards Protestants why they have favour'd them upon certain occasions Par. 40. If there are any hopes of an accommodation between the Pope and Protestants the Reasons of the Impossibility that such propositions are chimerical and dangerous of the strength of Protestants and Catholicks of the Protestant States Divisions between the Protestants other inconvenients of the Jealousie that reigns between the Protestant States of the Huguenots of France of Poland how strong the Protestants are in Germany if they are able alone to defend themselves without the aid of France and Swedeland that the security of the Protestant States does not depend on Treaties of the Sovereign States of the Protestant Religion of the means of maintaining the Protestant Religion whether the Lutherans and Reformed may be brought to any accommodation of the Socinians and Anabaptists THE HISTORY OF Popedom THE POPEDOM may be consider'd Two ways First As it's Doctrine which is singular and different from that of other Christians does fall in with the Holy Scripture and does either impede or promote the means of our Salvation the consideration thereof as 't is taken in this Sence we leave to the Divines And Secondly As the Pope does not only make a very considerable Figure amongst the rest of the Italian Princes but does also pretend to the Soveraignty of Christendom at least in all Spiritual Affairs and does in effect Exercise such a Supreme Authority over all the States of Europe that have the same Sentiments in Religion with him 'T is this second Consideration which particularly and immediately belongs to the Politicians since such a spiritual Soveraignty does not only bridle the Supreme Power of every State but is altogether absurd and inconsistent with the nature of such a Power Hence is it That Religion is so confounded and intangled with the politick Interests of Rome that he who will understand the latter must be perfectly inform'd of the Rise of that spiritual Monarchy and by what means it is Arriv'd to so prodigious a Growth and what Intrigues are used to preserve its usurped Greatness For thereby will likewise appear what relation it has with the Controversies so rife at present among the Western Christians and how far one may attribute those disagreeing Sentiments of Religion either to different Interpretations of the Scriptures or to the prospect of Temporal Interests After a strict Examination of which we will leave it to the Judgment of Wise and Impartial Men to determine whether there can be any hopes of a

Tributary Slaves doom'd to maintain so great a Militia at their own Expences The first are singular in this That they are obliged to abstain from Marriage which they pretend is upon the account of a more particular Holiness and that they may uninterruptedly addict themselves to the exercise of the Charge But the true reason is That they may not be embarassed with the care of Wife and Children to the prejudice of the Church's Interest or oblig'd to side with the Prince under whose Dominion they live nor cheat the Church of its Income to supply the necessities of their Families but that they may devote themselves wholly to the Pope and yield him a blind Obedience and execute his Orders against all but more especially against the Princes whose Subjects they are whose Anger they dread the less because they are not joined or united to the Republick by so streight Bands as the rest are and have but one body to take care for whereas a Wife and Children are look'd upon to be the greatest and dearest Pawns of our Fidelity but a single man can easily get his Bread in any Country In fine the Pope endeavours by all sort of waies to free them from the Dependance and Jurisdiction of their lawful Soveraigns to subject them entirely to his own The Clergy also could never have satisfy'd their Avarice with so rich a Harvest had they been oblig'd to have scrap'd up for their Wives and Children nor so fair a Pretext of begging for the Church and not for themselves But in the mean while those that first introduced Coelibacy or a single Life among the Romish Clergy were wonderfully overseen in not finding out at the same time a fit Receipt for the Gift of Continency which had been very seasonable We may guess at the multitude of the Clergy by the computation which Paul the Fourth is said to make thereof viz. That he had under his Jurisdiction Two hundred and eighty eight thousand Parishes and forty four thousand Cloisters especially if that of the Convents be just We may again divide the Clergy into those that are simply Priests and those that have made particular vows as the Monks and Jesuites which may pass for the Pope's Life Guard The pay of these Troops consists in honourable Charges great Revenues an easie Labour idle daies and a constant Kitchin but those that are kept more strict have their Heads fill'd with a particular Holiness and Merits and Advantages above the rest Sect. 33. The means which the Pope makes use of to keep the Laity in subjection are the accustoming them to a belief that he and his Ghostly Militia are the Promoters of their Salvation and the Lords of their Consciences which is the strongest Argument in the World to lead them into a perpetual Slavery and Submission to their Wills but that it may be more serviceable to their Spiritual Monarchy they have accommodated thereto some of the Articles of the Christian Religion and since made some additions of others tending to the same end So that if you take good notice of the Disputes and Contestations which they of the Romish Religion have with their Adversaries you will alwaies find some Interest mingled therewith concerning the Authority Power or Revenues of the Clergy The chiefest of these Doctrines is concerning the Power and Authority of the Pope of his Superiority over the Councils and of his Infallibility which last point the Jesuites have stretch'd as far as possible for that being once granted all the rest is an easie and natural consequence thereof But the Sentiments of the Ancient Christians with whom if I am not mistaken the Sorbon at present holds viz. That the Councils are at least equal if not above the Popes are directly opposite to the grounds of the Papal State for this Opinion once stiffly maintain'd would destroy the Monarchy and on its Ruins erect a Democracy and in effect to grant the Pope such almighty Prerogatives and yet subject him to his Creatures and Vassals are things incompatible and inconsistent with one another For that which the Holy Writings of the Fathers have attributed to the Church must be only understood of the Pope just as in ordinary Discourse we ascribe that to a whole Kingdom which is done by the King alone The reading of the Holy Scriptures is forbid the Laity and only permitted to the Clergy which does not alone contribute to the Grandeur of the Priests as if they were the only persons worthy to approach the Divine Oracles but does also more particularly hinder the Laity from finding any thing contrary to the Interests of the Clergy and becoming too wise and refusing any longer blindly to receive the Fables of their lying Priests So that the Laity not being permitted to search into Matters of Divinity nor to examin them seriously are oblig'd to referr themselves wholly to their Priests Hence is it that they appropriate to the Pope the Right of interpreting the Scriptures and of giving an absolute decision of all controverted points to the end that none may be alledg'd that are prejudicial to his Interests They give out too That the Scriptures are imperfect and therefore to be supply'd by Traditions to the end that when they would preach up any Doctrine advantageous to the Holy Chair of which there is not the least tittle to be found in the Scripture they may appeal to Tradition and so spare themselves any farther demonstration In the Doctrine of sins they have a distinction betwixt venial and mortal sins as also of particular cases and exceptions all which does only tend to the profit and advantage of the Priests and all that infinite number of Books of Confession enough to lade a whole East-India-Fleet are not writ for the amendment of sins but to the end that by the Taxes therein contain'd the Dominion of the Clergy may be confirm'd and their avarice satiated The comfortable Doctrine of the Remission of Sins is intirely accommodated to their Interest for whilst it is no advantage to the Clergy that a truly penitent sinner should obtain remission of his sins by the confidence he has in the merits of Christ alone therefore they teach that to the attainment of a full and perfect forgiveness of sins a man must reveal even the least particulars of all and every sin to the Priest whereby they do not only make the people to be at their Devotion and give them such impressions as are most conformable to their Interests but they do more particularly thereby discover all the secrets and designs of Families and the humor and inclinations of the people and by that means have the best intelligence of all that is done tho' they are forbid to reveal what is imparted to them at Confessions for without that caution of secresy they could never have been able to have establish'd a thing so contrary and so ungrateful to humane nature They promote also the works of Satisfaction according as the Father-Confessor

such as bad most for them and whose only prospect was the advantage and gain that could be made of ' em Now 't was anciently the Custom in Saxony for the St. Austin's Hermets to preach the Indulgences but Arcimboldus his Commissioners knowing the great Experience they had in that sort of work durst not trust them for fear of being out-witted by 'em therefore they made choise of the Dominicans this procedure touch'd the Austin Monks to the quick whilest they saw it reflected on their reputation and infring'd their rights and privileges But the Dominicans to shew their diligence in their new employ preached up their Merchandice extreamly to the great scandal of their Auditors whilest the Commissaries spent in riotous Debauches what the poor peasants had scrap'd together to redeem their sins withal Thereupon Luther a Monk of St. Austin's Order took occasion to preach against this impudent and scandalous commerce and after that he had throughly examin'd the whole contrivance he propos'd Ninety Five Theses upon that Matter at Wittenburg in the year 1517. against which John Tetsel a Dominican Fryar of Frankford on the other propos'd as many quite contrary the dispute being thus commenc'd they began both to write at large in defence of their propositions but whilest Luther had the Scriptures and Reason on his side his Adversary could not defend his Opinion by any stronger Arguments than the Church and Pope's Authority this oblig'd Luther to go farther and to search into the ground and foundation of the Pope's Authority and to examine in what condition the Church then was whereby he more and more discover'd the errors and abuses thereof and sharply reprehended the scandalous Lives of the Popes and Monks and prov'd that the Soveraign powers were oblig'd to reform such abuses and to the end that he might be supported by them he very advantageously represented their condition power and grandeur whereof the Priests had before given little and contemptible Idea's and vilifi'd them extreamly by which means his Doctrine was receiv'd by a great number of persons and spread it self mightily in a small time Sect. 26. But that we may the better understand how a poor inconsiderable Monk could give so terrible a blow to the Pope's Authority we must observe that next to the Divine Direction and Concurrence the fit juncture of time did not a little contribute to the so strange success of this mighty Work as likewise the Dispositions of the people's minds at that very time For first the Cause of Luther concerning the Indulgences was so just and reasonable that several Famous Divines ranged themselves on his side though they afterwards fell off from him as well as some Cardinals and George Duke of Saxony himself And his Adversaries were such persons that all honest men were scandaliz'd at their ignorance and malice Besides there was no body at first that could have been perswaded the business would have gone so far Luther himself did not then dream of his revolting from the Pope Maximilian the Emperor was not averse to Luther's Doctrine and when he heard of him he is reported to have said They should keep that Monk for him there were only a few Monks and the Commissaries of the Indulgences whose Trade was like to go to wrack that opposed themselves and they made such a-do that by their folly and imprudence they rais'd a little spark of fire into a mighty and dangerous combustion Now Christendom at that time was in a very miserable condition the whole World was plung'd into unnecessary Ceremonies the malicious Monks rul'd uncontrouledly over the minds and consciences of the Laity which they had fetter'd in undissoluble bands The Divinity of those times was degenerated into meer Sophistry and Bantering The Priests defin'd their opinions and laid down their propositions without ever putting themselves to the trouble of proving them and the way of living of the then Clergy from the highest to the lowest did contract the Odium and contempt of all the World the two preceding Popes Alexander the sixth and Julius the second had made their Memory stink and left a very bad name behind 'em upon the account of their vices their quarrelsomness infidelity ambition and other such qualifications very much disagreeing with the requisites of a Clergy-man the Bishops if they were any thing worth were nevertheless deeply embroil'd in worldly Affairs and most of 'em lead a very scandalous life being better versed in the hunting of Beasts than in the Apostolick way of catching Men the Priests and Monks were plung'd over head and ears in ignorance and gave a great Scandal to the common People by their Debauches and irregular Lives as they were become unsupportable to all the World by their insatiable Avarice and Thirst after Riches Besides those that oppos'd themselves first against Luther were miserably ignorant and for the most part infamous Monks who not being us'd to his way of disputing were at the first bout confounded and could not tell where to lay hold on him and tho' in the preceding times the Clergy were as bad as then yet the universal ignorance of those barbarous Ages did not let it appear but afterwards when Europe began to be enlighten'd by the blooming dawn and restoration of Letters their Spots and Deformities were expos'd to every man's naked Eye And therefore it was that the Priests and Monks whose Eyes were offended and dazled by the new-appearing Light were so much incens'd against those Instauratores literarum and sought all ways to suppress 'em and because they would do it with good grounds they made a Work of Religion of it which oblig'd the Men of Learning to ridicule their simplicity and to labour more and more to discover their shameful ignorance Thus the Monks began an impudent Quarrel against Johannes Reuchlinus and right or wrong would prove him a Heretick where they shamefully confounded themselves and gave occasion to that learned Gentleman Ulrich van Hutten as I take it to rally them most strangely in his Epistolis obscurorum virorum Now whilst the War was carried on with a great deal of heat and bitterness between the Champions and Persecutors of Learning the business of Luther very opportunely fell out at the same time therefore the Monks us'd all their Arts and Perswasions to engage the Learned to oppose Luther thereby to suppress both Parties with their own Arms Which was the occasion that most of the Cultores bonarum literarum ranged themselves on Luther's side as in effect no man can deny but that the learned Erasmus of Roterdam had a great share in this Reformation by discovering and publickly reprehending a great number of their Errors and Abuses by rejecting their Scholastick Divinity by exciting the People to the reading of the Bible and the Ancient Fathers by turning into Ridicule the Barbarity and Ignorance both of the Priests and Monks and in short by favouring in general the Cause of Luther at the first though his hot