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A72264 The touch-stone of the reformed Ghospell. Wherin sundry chiefe heads and tenets of the protestants doctrine (obiected by them commonly against the Catholicks) are briefly refuted. By the expresse texts of the protestants owne Bible, set forth and approued by the Church of England. With the ancient fathers Iudgments thereon, in confirmation of the Catholike Doctrine; Gagge of the new gospel Heigham, John, fl. 1639. 1634 (1634) STC 13033.8; ESTC S125239 50,830 222

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for disproose of this point for neuer was any Woman so presumptuous in our Forefathers dayes as to take vpon her such authority but will content my selfe to refure the folly with this euident and conuincing argument Whatsoeuer power an inferior Minister of the Church hath that the Head of the same church hath at the least if not much more But euery inferiour Minister of their Church hath power to Baptize to giue the Communion to marry to bury and to preach in the pulpit therfore Queene Eliz. could Baptize giue the Communion marry bury and preach in the pulpit And who now is so simple as sees not the ridiculous sequele of this doctrine For the deniall of which notwithstanding hundreds of Catholikes haue bene hanged drawne and quartered as traytors to her Person and the State But that no secular King can be this Head an infinity of Fathers do affirme S. Iohn Damascen ser 1. The place beginneth Tibi ô Rex And againe Non assentior I consent not that the Church of God be gouerned by Kings Theod hist Eccles l. 4. c. 28. recounteth of one Eulogius that he answered to an officer of the Emperor Valens telling him the Emperor would haue it so with this pretty quippe saying What was he made a Bishop that day that he was crowned Emperor The place beginneth Tum ille S. Ignatius Epist. ad Philadelph willeth all men without exception euen the Emperour himselfe to be obedient vnto the Bishop the place beginneth Principes obedite Caesari S. Chrysost hom 5. de verbis Isaiae calleth the Bishop a Prince as well as the King yea and that a greater also And hom 38. in Mat. 21. The place beginneth Quia in rebus spiritualibus XIII That Antichrist shall not be a particular man and that the Pope is Antichrist COntrary to the expresse wordes of their owne Bible 2. Thes 2.3 Let no man deceaue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition Where these wordes man of sinne and sonne of perdition do plainly prooue that a succession of men as the Popes are cannot be this man of sinne for so S. Peter also should be Antichrist for he was Pope and the very first of all the Popes Therfore Antichrist shall be a particular man Reuelat. 13.18 Let him that hath vnderstanding count the number of a man Therfore the great Antichrist that egregious Apostata or notable Enemy of Iesus-Christ shall be a particular man 1. Iohn 2.22 Who is a lier but he that denyeth that Iesus is Christ This is Antichrist which denyeth the Father the Son But the Pope denyeth neither of both Therfore the Pope is not Antichrist Agayne in 2. Thes 2. before alledged v. 4. the Scripture saith that Antichrist shall be extolled aboue all that is called God and vers 8. that our Lord Iesus shall kill him with the spirit of his mouth at his comming But none of all these agree to the Pope no more then that our Lord Iesus is come the second tyme. Iohn 5 43. I am come in my Fathers name and yee receaue me not If another shall come in his owne name him yee will receiue He meaneth specially the wicked Antichrist how then can the Pope be he seeing the Iewes receyue him not See more Dan. 7.7 and cap. 12.11 Reuel 13.17 and cap. 17.8.11 Luc. 13.14 Mat. 24.25 ¶ To follow our common Rule the Fathers that affirme the same are S. Chrysoft and S. Cyril who do both thus vnderstand this very place last alleadged S. Amb. vpon the 2. Thes 2. Hierom. in ep ad Algas quaest 11. S. Aug. 29. tract in loan S. Irenaeus l. 5. cont haeres Valentin Theodoret in his epitome of the diuine decrees cap. de Antichristo XIV That no man nor any but God can forgiue or retayme sinnes COntrary to the expresse wordes of their owne Bible Iohn 20.21 As my Father hath sent me euen so send I you Now Christ was sent by his Father not only to teach preach administer Sacraments and to worke miracles but also to forgiue sinnes But the Disciples were sent with power to teach preach administer Sacraments and to worke miracles Therefore also to forgiue sinnes Ibid. v. 22.23 When he had said this he breathed on them and sayth vnto them Receiue yee the holy Ghost whose soeuer sinnes yee remit they are remited vnto them and whose soeuer sinnes yee retaine they are retained Christ hauing first shewed his owne commission which was to pardon sinnes presently giueth his Apostles power to do the same breathing vpon them the holy Ghost He therfore that denieth man to haue this power either denyeth that the Holy Ghost can forgiue sinnes or that Christ gaue not his Disciples the holy Ghost to this end and purpose both which are clearly false and against the Scripture Mat. 9.3.8 But when the multitude saw it they maruelled and glorified God which had giuen such power vnto men as to forgiue sinnes Which though they knew to appertaine to God only by nature yet they perceiued that it might be done by mans ministry on earth to the glory of God Yea those who affirme God only so to remit sinnes that the ministeriall power therof cannot be communicated to men deny the one part of Christes distinct or double manner of remitting of sinnes to wit only in heauen and not in earth See more Mat. 16.19 Mat. 18.1 Cor. 5.5.1 Tim. 1.20.2 Cor. 2.10.2 Cor. 5.19 Num. 5.6 ¶ The ancient Fathers which affirme the same are S. Aug. tract 49. in Ioan. And in his booke of fifty homilies hom 9. S. Chrysost de sacerdotio l. 3. S. Ambr. l. 3. de poenitentia S. Cyril l. 12. cap. 50. or 56. in Ioan. sayth It is not absurd that they should remit mans sinnes who haue in them the holy Ghost S. Basil l. 5. cont Eunom proueth the holy Ghost to be God which that destable Heretike denyed because he forgiueth sinnes by the Apostles S. Irenaeus l. 5. cap. 13. S. Greg. hom 6. in Euang. XV. That we ought not to confesse our sinnes to any man but to God only COntrary to the expresse wordes of their owne Bible Mat. 3.5.6 Then went out to him to wit to S. Io. Baptist Hierusalem and all Iudaea c. and were baptized of him in Iordane confessing their sinnes Not by acknowledging themselues in generall to be sinners but euery man to vtter and tell his particular and secret sinnes Therfore we may confesse our sinnes not only to God but also to man Actes 19 18.19 And many that belieued came and confessed and shewed their deedes behould Confession Many also of them which vsed curious artes brought their bookes together and burned them before all men and they counted the price of them and found it fiue thousand peeces of siluer behould Satisfaction Therfore we may confesse our sinnes to man Num. 5.6 When a man or woman shall commit any
Elias talking with them Therfore Saints deceased haue afterwards appeared to some on earth Matt. 27.52 And the graues were opened and many bodies of Saints which slept arose and came out of the graues after his resurrection and went into the holy Citty and appeared vnto many c. 2. Mac. 15.12 Onias the High Priest after he was dead appeared to Iudas Machabaeus aliue The like did Samuel vnto Saul What shall we say then to those that will deny a truth to cleere For some such my selfe haue met withall See more Luc. Luc. 16.27.28 Ioan. 11.44 Luc. 7.15 23. Mat. 9.25 Marc. 5.42 ¶ See S. Bede l. 5. cap. 13. hist of England S. Gregory in his booke of Morals in sundry places XXXI That the Saints deceased know not what passeth heere on earth COntrary to the expresse words of their owne Bible Luc. 16. 29. Where Abraham knew that there were Moyses and the Prophets Books heere on earth which he himselfe had neuer seene when he was aliue as S. Aug. witnesseth lib. de cura pro mortuis cap. 14. Therefore the Saints deceased know what passeth here on earth Iohn 5.45 Doe not thinke that I wil accuse you to the Father there is one that accuseth you euen Moyses in whome we trust But how could Moyses dead two thousand yeares before accuse those that were then liuing if the Saints deceased know not what passeth heere on earth Like vnto this is that Reuel 12.10 And I heard a loud voyce saying in heauen c. The accuser of our brethren is cast downe which accuseth them before our God day and night Now she diuels cannot accuse men day and night before God but they must first know wherof who then will for shame deny that vnto Saints and Angels which must needes be granted to the very deuill 2. Kings 6.12 we 4. Kings O King Elisha the Prophet that is in Israel telleth the King the of Israel words that thou speakest in thy bed-chamber Hence I thus argue If the light of Prophecy could extend it selfe so far as to make knowne see and vnderstand things so secret yea euen to inward thoughts who can with reason deny that the light of glory can do the same in the soules of the blessed The like is proued out of many other places of holy Scripture as 2. Reg. 5.26 where the Prophet Elizeus being a far of saw all that passed betwixt Naaman and Giesi his seruant S. Paul was rapt into the third Heauen and saw that which was not to be tould to man 1. Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father Act. 7. The Rich-glutton saw from hell to heauen as Protestants confesse how then say they that the Saints cannot know or see from heauen to earth And without some reciprocall knowledge there could be no communion at all betweene the Saints in Heauen and the faythful on earth the which is an article of our creed which notwithstanding the continuall passage of soules thither doth conuince See more Matt. 19.28 Reuel 2.26 Luc. 22.30 Acts. 5.3.1 Kinges 28.14 Eccles 4.6.23 ¶ See Eusebius serm de Annunt S. Hier. in epitaph Paulae S. Maximus serm de S. Agnete XXXII That the Saints pray not for vs. COntrary to the expresse wordes of their owne Bible Reuelat 5.8 The foure and twenty Elders fell downe before the Lambe hauing euery one of them harpes and golden vialls full of odours which are the prayers of Saints Lo how among so many diuine and vnsearchable mysteries set downe in holy Writ without exposition it pleased God that the Apostle himselfe should cleerly open this point vnto vs saying which odours are the prayers of Saints that so our Aduersaries may haue no excuse of their errour Therfore the Saints pray for vs. 2. Machab. 15.14 Then Onias answered saying This is a louer of the brethren who prayeth much for the people and for the holy Citty to wit Ieremias the Prophet of God Ancient Origen hom 18. in Ioan. saith It appeareth that Saints departed from this life haue care of the people as it is writen in the actes of the Machabees many yeares after the death of Ieremy Ierem. 15.1 Though Moyses and Samuel stood before me yet my mind could not be towards this people Hence S. Hierom. in his Commentaries and S. Greg. lib. 9. of his Moralls cap. 12. do gather that Moyses and Samuel after their death both could and did sometimes pray for the same people for otherwise it should be absurd to say Though Moyses and Samuel stood before me c. Baruch 3.4 O Lord almighty thou God of Israel heare now the prayers of the dead Israëlites we read of the dead of Israël And Theodoret paraphrasing vpon the Prophet Baruch interpreteth this place as Catholiques do Therfore the dead of Israel prayed for the liuing Reuel 2.26.27 And he that ouercommeth keepeth my works vnto the end to him will I giue power ouer the nations and he shall rule them with a rod of iron Since Iesus-Christ therfore imparteth his power vnto them vpon nations therfore they may with Iesus-Christ pray for those ouer whom they are thus established So S. Augustine expoundeth the same writing vpon the 2. Psalme We read also in the 16. of S. Luc. that the Rich-glutton in hell prayed for his brethren that were on earth If therefore the Saints in heauen pray not for vs their brethren on earth then we may say that greater is the Charity of the damned then of the saued But this were too absurd to say A conclusion which S. Aug. draweth from this very place ¶ See S Aug. serm 15. de verbis Apost S. Hilar. in Psalm 129. S. Damascen lib. 4. de fide cap. 16. with many others XXXIII That we ought not to beseech God to graunt our prayers in fauour of the Saints or their Merits nor do we receiue any benefit therby TWo wayes there are of praying by the mediation of the blessed Saints The one by beseeching God to grant our desires in fauour of them and their merits The other by expresly praying them to intercede and pray to God for vs. Both being impugned by our Reformers we will proue them our of their owne Bible The proofe of the first is contrary to the expresse words of their owne text Exod. 32.13 Remember Abraham Isaac and Israell thy seruants to whom thou swarest by thine owne selfe and saidst vnto them I will multiply your seed as the starres of heauen c. And our Lord repented we read was pacified of the euill which he thought to do vnto his people Loe how plainly Moyses prayed to God by the meditation of the holy Patriarches A forme of prayer so pleasing to him as hauing said a litle before that for their sinne of Idolatry he would consume them the memory of his holy Seruants being but laid before him he presently pardoned them Therfore we may beseech God to grant vs our prayers in fauour of them Theod.