Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	mortal_a	nature_n	venial_a	6,243	5	12.3225	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02349	A compend of the controversies of religion wherin the trueth is confirmed, and errour convinced, by authoritie of Scripture, witnessing of antiquitie, and confession of partie. Most necessary for all, in this backe-slyding age. By W.G. minister of God's word.	Guild, William, 1586-1657.	1627 (1627)	STC 12479; ESTC S118648	69,651	225

that anie man is to be blamed Aug. ●…ib 16. de civit Dei c. 37. 3. Confession of Partie TO prescrybe anie choyse of meat sayth Cardinall Cajetan forbidding another it disagreeth altogether from the whole doctrine of the Gospell Cajet comment p. 252. As hee is cited by Eckius in indice errorum Cajetani CHAP. VII OF THE MARRIAGE of the Clergie That the same is lawfull 1. Authoritie of Scripture HEb 13.4 Marriage is honourable in all Therefore in the clergie 1. Cor. 7.2 To avoyde Fornication le●… everie man haue his owne Wyfe and let everie woman haue her owne Husband If everie man then bee permitted to haue the remedie of Marriage then Clergie-men are not debarred Verse 9. But if they to wit the vnmarried cannot containe let them marrie for it is better to marrie than burne But the Romane Doctors will say That it is better to burne in lust yea to commit adultery for the quenching there-of than that a Clergie-man marrie Bellarm. lib. de monachis c. 34. § est autem and their canon law causa 27. q. 1. c. 21. sayeth even the lyke 1. Timoth. 3.2 A Bishop then must bee blamelesse the husband of one wife But the Pope will crosse Paul and say That hee must bee the husband of no wife So well doeth Trueth and Errour agree 1. Cor. 9.5 Haue wee not power to leade about a Sister a Wyfe as well as other Apostles and as the brethren of the Lord and Cephas Remarke then That the verie Apostles and Peter were married men and forsooke not their wiues companie even in the time of their Apostleship 1. Tim. 4.1.3 And the Spirit speaketh manifestlie that in the latter tymes some shall depart from the fayth giving heed to seducing spirits and doctrines of devils c. forbidding to marrie Note then That forbidding anie sort of persons or calling to marrie is a cleare note of an Apostaticke Church seduced by errour and venting the doctrine of Satan 2. Witnessing of Antiquitie NOw the Apostle admitteth that he shall bee the husband of one wyfe sayeth Clemens whether hee bee Presbyter or Deacon or laicke vsing marriage without reproofe Clemens Alex. lib. 3. strō And hee preasseth to stop the mouthes of Hereticks sayeth Chrysostome that condemneth marriage showing that it is so voyde of anie fault yea it is so precious that a man may there-with be advanced to the holy order of a Bishop Chrys in 1. ad Tit. hom 2. 3. Confession of Partie BY the decreet of the Councell of Gangra sayth Alphonsus it is most clearlie evident that by the Law of God single lyfe is no-wise needfull to the receiving of holie orders nor yet is marriage sayth hee prejudiciall to Priesthood Alphon. de castro verbo sacerdotium CHAP. VIII OF SINNE §. I. That Concupiscence which remaineth in the regenerate is Sinne properlie against that decreet of Trent sess 5. 1. Authoritie of Scripture ROm 7.7 Nay I had not knowne sinne but by the Law for I had not knowne concupiscence except the Law had sayde Thou shalt not covet Verse 23. But I see another law in my members warring against the law of my mynd c. Note then That Concupiscence is sinne properlie because it is forbidden by the Law And secondlie because it rebelleth against the Law and therefore the Apostle calleth concupiscence sinne properlie when hee expresselie sayeth Verse 17. Now then it is no more I that doe it but sinne that dwelleth in mee Againe 1. Iohn 1.8 If we say that wee haue no sinne wee deceiue our selues and the trueth is not in vs. But remarke that if concupiscence were not sinne in the godlie they might at some tyme say having their actuall sinnes purged That there were not sinne anie more in them 2. Witnessing of Antiquitie COncupiscence of the flesh sayeth Augustine against which the good spirit desyreth is sinne because it rebelleth against the dominion of the mynde Aug. contra Iulian. Pelag. lib. 5. c. 5. 3. Confession of Partie COncupiscence is formallie sin sayth Cajetan in so farre as it is a part of originall sinne Cajet in Rom. 7. §. 2. That all Sinne is mortall by nature and none are veniall but onlie by Grace to those that are penitent 1. Authoritie of Scripture ROm. 6.20 For the vvages of sinne is death Note heere That there is not an exception of anie sort of sinne from deserving death therefore all sinne is pronounced mortall 1. Iohn 3.4 Who-so-ever committeth sinne transgresseth the Law for sinne is the transgression of the Law Gal. 3.10 But cursed is everie one that continueth not in all things vvhich are vvritten in the booke of the Law to doe them Note therefore That wee see if it deserue once to bee called sinne properlie it deserveth also the curse of the Law which is death eternall and consequentlie is mortall 1. Ioh. 1.7 And the Blood of Iesus Christ His Sonne cleanseth vs from all Sinne. Remarke then If all sinne requireth Christs Blood shed and death to purge it then all sinne deserveth death and therefore is mortall Mat. 12.36 But I say to you That everie ydle vvord that men shall speake they shall giue account there-of at the day of judgement Note then That at the day of judgement those sinnes which Papists call Veniall will prooue then Mortall because they will bee punished with eternall death seeing no temporall or lighter punishment is to bee then inflicted or there-after sustained 2. Witnessing of Antiqui●ie THose which wee thinke to be small sinnes sayeth Ierome exclude vs from the Kingdome of God Hieron in 5. c. ad Galat. 3. Confession of Partie SInnes which are called Veniall sayth Vega de justif lib. 14. c. 13. § decet they are properlie and simplie sinnes therefore wee see that they are aeque peccata altho not aequaliter peccata and consequentlie mortall So also sayth Cajetan on Matth. 5.19 By the least are vnderstood sayeth hee even those whose transgression is mortall Cajet comment p. 294. as he is cited by Eckius in indice errorum Cajetani CHAP. IX OF PREDESTINATION That wee were not predestinated vnto lyfe for our fore-seene good worke● as the cause but vnto good workes as the fruits and that of meere grace 1. Authoritie of Scripture EPhes 2.8 For by Grace ye are saved through Faith that not of your selues it is the gift of God Not of vvorks lest anie man should boast for vvee are his vvorkmanship created in Christ Iesus vnto good vvorks which God hath before ordained that vvee should vvalke in them Note then That good works as Bernard sayeth are the way where-in wee must walke to the kingdome but not the cause why either in election or glorificat●on it is bestowed vpon vs. Eph. 1.4 According as hee hath chosen vs in Him before the foundation of the World that vvee should bee holie and vvithout blame before Him in loue Having predestinated vs vnto the adoption of children by Iesus Christ to Himselfe according to the good pleasure of

bee the treasurie of the Church for the helpe of others to Heaven that vvant merits to bee disposed of onlie and dispensed by papall indulgences as the the Romanists teach 1. Authoritie of Scripture THIS errour might seeme alreadie sufficientlie convinced while as it is clearlie proven that no Sainct was ever yet able for them-selues eyther by their workes or sufferinges to merite Eternall lyfe Yet for farder conviction let these places of Scripture raze the foundation of this loftie Errour Isai 43.11 I even I am the Lord and beside Mee there is no Saviour But the Doctors of Rome say That it is no absurditie to say that beside Him there are Saincts also who may bee called our saviours in a part for so sayeth Bellarmine Lib. 1. de Indulg Cap. 4. § sexta and that by the great heape sayth hee cap. 2. § tamen of their super-aboundant sufferings they are able to expiate exceeding manie and great sinnes of other men and so by this doctrine of theirs ye see they giue the Lord flatlie the lie Ezek. 18.20 The righteousnesse of the righteous shall bee vpon him and the vvickednesse of the vvicked shall bee vpon him Remarke then that it shall not bee vpon another but vpon him-selfe and that it is a stra●ge madnesse in Poperie that so stiffelie they will deny that the righteousnesse of Christ can bee imputed to vs or made ours in justification but will affirme that the righteousnesse of Saincts and her men may bee made ours by their Pope's Indulgences Act. 4.12 Neither is there salvation in anie other for there is none other Name vnder Heaven given amongst men where-by wee must bee saved Loe heere Full salvation attributed to Christ onlie excluding all others vnder Heaven from having anie part in the glorie of that worke 1. Cor. 1.13 Is Christ divyded was Paul crucified for you or were yee baptized in the name of Paul Note therefore That to make Christ's merit and sufferings to expiate some sins and punishments and the merites and sufferinges of Saincts to expiate other sinnes both manie and great and other punishments if this bee not to divide Christ and to divide the worke of man's salvation betweene the Creator and the creature Of whome wee may lyke-wyse inquire at them Were these Saincts crucified for man-kynde or was ever anie man baptized in their name And if not then their sufferings can-not bee our satisfactions nor can anie thing super-abound in them to expiate the sinnes of other men for for this ende onlie Christ was crucified and for this cause are wee in Christ's Name also baptized professing by his blood-shed and sufferings alone that wee haue full ablution and expiation of our sinnes therefore is it sayde by him-selfe I haue troden the wine-presse alone and of the people there was none with mee Isai 63.3 Heb. 10.14 By one offering hee hath perfected for ever them that are sanctified That is as is sayde Heb. 7.25 Hee hath perfectlie saved them Note therefore That he hath left no supplement to bee made by others Coloss 1.19.20 In him all fulnesse dwelleth there is no defect then in his sufferinges nor no neede on our part to goe anie-where else and by him and not by others even by the blood of his Crosse and not by the sufferinges of Saincts are all things reconciled sayth the Apostle Matth. 25.9 But the vvise answered saying Not so lest there bee not eneugh for vs and you Remarke then That the Elect Saincts figured by the wise Virgines haue no more sanctification than will bee found eneugh to them-selues onlie and therefore that the same is not so super-aboundant that they may spare to others 2. Cor. 5.10 For vve must all appeare before the judgement seate of Christ that everie one may receiue the things done in his bodie not then in the bodies of others according to that vvhich him-selfe hath done vvhether it bee good or bad Therefore not according to the good which another hath done and which thorow super-aboundance hath beene left in the treasure of the Church to helpe others to Heaven Revel 14.13 And I heard a voyce from Heaven saying to me Write Blessed are the dead vvhich die in the Lord from hence-foorth yea sayeth the Spirit that they may rest from their labours and their works follow them Remarke then That their works byde not behinde them-selues to bee applyed or imployed for the helpe of others but they follow them for the witnessing of their fayth and the increase of glorie to them-selues CHAP. XIIII OF PVRGATORIE §. 1. That the godlie are purged from all sinnes what-so-ever heere and that by Christ's blood allanerlie so that there remaineth no sort of sinnes to bee purged after this lyfe in anie fyerie Purgatorie 1. Authoritie of Scripture EZek 18.22 If a sinner turne I will forget all his iniquities Note then At the verie instāt of our conversion that wee are purged from all our sinnes what-so-ever and so no veniall sinnes are left to bee purged else-where Isai 38.17 Thou bast in lou●… delivered my soule from the pit o●… corruption for thou hast cast a●… my sinnes behinde thy backe Note then That none are reserved to bee satisfied for by man him-selfe in anie imagined Purgatorie but all are casten behind the Lord's backe Psal 51.7.9 Wash mee and I shall bee vvhiter than the Snow hide thy face from my sinnes and blot out all mine iniquities Remarke therefore That where God purgeth the partie purged is made so cleane that there remaineth not the least spot behinde to bee taken away by anie after Purgatorie and it is not some of our greater sinnes onelie but hee blotteth out all our iniquities what-so-ever where hee showeth mercie so that the partie is made whyter than the Snow Col. 2.13 And yee being dead in your sinnes and in the vncircumcision of your flesh he hath quickened together vvith him having forgiven all your trespasses Note then That none are excepted Heb. 10.14 By one offering hath hee perfected for ever them that are sanctified That is as Heb. 7.25 is sayde Hee hath perfectlie saved them And if this bee it followeth that hee hath left no sinne nor no punishment heere-after for sinne vntaken away and so no supplement to bee made to his satisfaction by any sufferinges of ours in an imagined Purgatorie 1. Iohn 1.7 And the Blood of Iesus Christ his Sonne purgeth vs from all sinne Note then How clearlie this errour of Poperie is heere-by convinced that sayeth that his blood purgeth vs onlie from mortall sinne and that there is a fire after this life that purgeth vs from veniall sinnes and temporall punishments where-as the Spirit of God sayeth that Christ's blood purgeth vs from all sinne and so giveth flatlie this spirit of errour the lie Rom. 8.33 Who shall lay anie thing to the charge of God's Elect It is God that justifieth Or who shall condemne seeing Christ hath died Note If Christ's death then and the merite there-of hath abrogated all

then there remaineth not the guilt of anie sinne nor the condemning to anie satisfactorie punishment to bee sustained by anie of God's Elect heere-after in anie fyerie Purgatorie 2. Witnessing of Antiquitie CHRIST by his death saith August and by that onelie one true Sacrifice offered for vs hath purged away abolished and put out what-so-ever sort of faults where-by wee were detained justlie by principalities and powers as guiltle to vnder-lye punishment Aug. lib. 4. de trinitat cap. 13. As also the same sayth Pope Leo. Epist. 81. ad Monachos Palestinos 3. Confession of Partie CHRIST hy his death sayth Lombard and by that one true sacrifice of his hath abolished what-so-ever faults wee had where-by wee were holden by Satan to vnder-goe punishment Lomb. lib. 3. sent dist 19. Lyke-wyse wee confesse sayeth Bellarmine that Christ hath satisfyed to his Father for vs and for the whole world perfectlie yea most fullie as manie Scriptures teach vs. Bell. lib. 2. de indulg c. 7. § quod enim §. 2. That Christ freeth the Godlie from all punishment heere-after as well as from all guilt heere 1. Authoritie of Scripture ISai. 53.4 Surelie hee hath borne our griefes and carried our sorrowes Note then That if Christ hath borne our sinnes no other-wise than by sustaining the whole punishment due for them for that ende to discharge vs of the same nam si tulit abstulit it followeth then that no part there-of heereafter abydeth to bee sustained by vs. Verse 5. And by his stripes wee are healed Note then That as bodilie healing standeth in this that the paine is whollie taken away so our healing by Christ's stripes importeth this that the whole punishment of sinne is taken away Rom. 8.1 There is no condemnation to them that are in Christ. If then there bee no condemnation therefore there is not as the Papists say some condemnation to wit to the suffering of a temporall punishment hereafter in the fyre of Purgatorie Col. 1.19 In him all fulnesse dwelleth Note then That seeing all fulnesse of Salvation is in Christ and of his fulnesse wee all receiue as sayeth Sainct Iohn 1.16 Therefore wee receiue full deliverie from all punishment of sinne as well as from all guilt there-of Heb. 10.14 By one offering hee hath perfected for ever them that are sanctified Note therefore That hee hath perfectlie delivered them from all sort of sinne and from all sort of punishment other-wise hee could not bee saide to perfect or perfectlie saue Coloss 2.13 Having freelie forgiven all your trespasses Matth. 6.12 And forgiue vs our debts as vvee forgiue our debtors Out of both which places then remarke if our sinnes be our debt as Matthew calleth them and that they are all freelie forgiven as Paul witnesseth then all payment of them or punishment for them is lyke-wyse freelie discharged and wee there-of fred It beeing against sense to affirme other-wise to wit that the whole debt should be discharged but not the whole payment Note lyke-wyse That wee craue forgiuenesse as wee forgiue others and God promiseth such forgiuenesse to vs as wee giue to others But hee willeth vs to forgiue others fullie and freelie as Matth. 18.35 is evident without keeping the least purpose of the meanest revenge in heart vnto them Therefore such is his owne forgiuenesse to vs without keeping the least purpose of tormenting vs in a fyre as hote as Hell after death and there-after that hee hath forgiven vs freelie 2. Witnessing of Antiquitie WHere there is grace sayeth Chrysostome there is pardon and where there is pardon there is no punishment at all Chrysost hom 8. in Epist. ad Rom. Therefore sayth Augustine Christ by vnder-going the punishment and not the guilt hath abrogated both the punishment and the guilt Serm. 37. de verbis Domini 3. Confession of Partie THe sufferings of Christ sayth Bellarmine are able to expiate all sinne originall and actuall mortall and veniall and all punishment eternall and temporall and all this by it selfe alone Bell. lib. 2. de indulg c. 5. § at non §. 3. That no man can satisfie for his sinnes in anie measure neither here nor in Purgatorie 1. Authoritie of Scripture ISai. 63.3 I haue troden the Wine-presse alone and of all the people there vvas none vvith mee Marke then If Christ was onlie able to treade the Wine-presse of God's wrath then hee alone is able to satisfye for sinne for both these are one and all man is excluded 1. Tim. 2.6 Who gaue Himselfe a Ransome for all Note then That a Ransome or satisfaction for sinne must bee of an infinite value such as no suffering of man can bee and therefore the Sonne of God behoved to giue Him-selfe who was of infinite power and majestie to bee this Ransome for sinne Heb. 1.3 When Hee had by him selfe purged our sinnes hee sate downe on the right hand of the Majestie on high Remarke then That to purge sinne is the priviledge of Christ which hee reserveth onlie to him-selfe by him-selfe and his owne sufferings allanerlie doing that and not by others or anie of their sufferings heere or hence permitting that to bee done Heb. 7.25 Wherefore hee is able to saue them to the vtter-most that come vnto God by him Note then If Christ saveth vs to the vtter-most there remaineth no place for humane satisfaction Acts 4.12 Neither is there salvation in anie other c. Note then That if all our salvation be in Christ and flow from him onlie then it is not in anie measure in our selues and from our selues so that wee our selues in respect of our owne satisfactions may not bee called our owne redeemers as the Papistes blasphemouslie teach and the Councell of Trent hath in effect decreed Bell. l. 1. de indulg c. 4. § sexta Col. 1.19 In him all fulnesse dwelleth and by him even by the blood of his crosse are all things reconciled Advert then That our reconciliation to God is onelie attributed to the satisfaction of Christ's blood-shed on the Crosse and therefore no humane satisfaction hath place in this worke seeing reconciliation is the worke of a Mediator and our Mediator behoved to participate of both natures that in himselfe and by him-selfe hee might reconcile both Revel 7.14 And hee saide to mee These are they vvhich came out of great tribulation and haue vvashed their Robes and made them vvhite in the blood of the Lambe Note therefore That the verie Martyres that suffer for Christ acknowledge onlie the blood of Christ to bee the perfect satisfaction and expiation of their sinnes and therefore are saide to make their Robes whyte by dipping them no-wise in their owne blood of Martyrdome as anie way purging or satisfactorie but onelie in the blood of the Lambe of God that taketh away the sinnes of the World 2. Witnessing of Antiquitie BY what paines and what fastings can wee wash away our sinnes saith Ambrose in Psal 118. Serm. 20. For the onlie painfull suffering of the second Adam sayth