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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73451	Bels trial examined that is a refutation of his late treatise, intituled. The triall of the nevve religion By B.C. student in diuinitie. VVherein his many & grosse vntruthes, with diuers contradictions are discouered: together with an examination of the principal partes of that vaine pamphlet: and the antiquitie & veritie of sundry Catholike articles, which he calleth rotten ragges of the newe religion, are defended against the newe ragmaster of rascal. In the preface likewise, a short viewe of one Thomas Rogers vntruthes is sett downe, taken out of his booke called. The faith doctrine and religion, professed and protected in the realme of England, &c. with a short memorandum for T.V. otherwise called Th. Vdal.	Woodward, Philip, ca. 1557-1610.	1608 (1608)	STC 25972.2; ESTC S125583	118,782	210

no such rule of fayth in moderne Canonists adding notwithstanding that where obstinacy possesseth not the will but true obedience to the Church remayneth error may be incurred by humane infirmity negligence obscurity of the matter or the determination of the Church being not yet giuen or not knowen but by no meanes heresy albeit the thing it self may be contrary to fayth or good manners Thus much briefely for their excuse but how the minister can be defended is without the conceipt of all common capacitie I might add for a fourth vntruth how both here and in his Suruey he maketh Iosephus also to mention Rhenanus of whom he speaketh nothing at all But I haue done sufficiently for this Chapter let vs now see what followeth in the next Bels VII Chapter Of Popishe venial synnes THE XXVIII VNTRVTH COncerning his seuenth chapter wherein he disputeth of venial sinnes two things are to be noted before we come to his vntruthes The first is that all Catholick writers both old and new acknowledge and confesse some sinnes to be venial and not to deserue the euerlasting paine of hell fire as by and by shall more plentifully be proued The second is that there be two small things commonly called schole questions wherein diuers follow diuers opinions The first is whether venial sinnes be contrary to the commanundement or beside the commaundement som learned men houlding the one opinion and som embracing the other which is a curious quiddity disputable in scholes and nothing touching the hart of religion and besides none of these but willingly submitte them selues to the censure of the catholik Church and yet the minister as though it were some fundamental point noteth here very grauely out of Iosephus that the one opinion is now more common in the scholes then the other and out of that by maine dexterity of learning inferreth the mutability of our religion but he should haue done well to haue proued first that this concerned religion that is any point of fayth as he would haue it thoughte or els he sayth nothing to the purpose The second schole question though somwhat greater is from whence it cometh that som sinnes be mortal some venial whether from the nature of the sinnes them selues or from the mercy of God The common opinion most receiued and most sound is that some sinnes of their owne nature be small or venial others great and mortall Bishop Fisher and some fower other alleadged by Bell thincke that all sinnes of their owne nature be mortal that it proceedeth from the mercy of God that som be venial because he would not vpon diuers smaller synnes impose so great a punishment But not withstanding this small difference neither B. Fisher nor any of the others deny veniall sinnes as Bell and his consorts doth This being so let vs consider what a notable vntruth and that often rehearsed the minister offereth to the viewe of his readers when he sayth Almainus Durandus Gerson Baius and other famous Papists not able to answeare the reasons against veniall sinnes confesse the truth with the Bishop that euery sinne is mortall He doth cunningly abuse them in leauing out those wordes of it owne nature which ought to haue been added according to their opinion and he like wise doth adde in citing of Roffensis immediatly before doth not this dealing of his argue that he would haue his reader to thincke that these learned men denyed all veniall synnes which damnable doctrine of the Protestants they detest for example Bishop Fisher in his 22. article against Luther houldeth som synnes to be veniall that is such as take not away Gods grace Nec opinor te c. Neither doe I thincke saith Bishop Cont. L● the um art 32. Fisher to Luther that thou wilt say but that a mortall synne so soone as it is committed banisheth grace from the soule and doth constitute the synner him self in the hatred of God and if a mortall synne doth take away Gods grace and not a veniall veryly it is manifest that there is no small difference betwixt a mortall and veniall synne Behould Roffensis teacheth som synnes to be veniall and that there is a greate difference betwixt a mortall and a veniall synne Of the same minde be the other though by his cunning handlinge he would make the to deny veniall synnes and to hould all mortall according to the new doctrine of the Protestants THE XXIX VNTRVTH AFter this vntruth immediately followeth an other Yea the Iesuit S. R. quoth he with the aduise of his best learned friends in his answeare to the downefall of Popery confesseth playnly and blusheth not thereat that the Church of Rome had not defined som synnes to be veniall vntill he dayes of pitts the fift and Gregory the thirtenth which was not fiftie yeares agoe In which words he blusheth neuer a whitt to slaunder that learned man and wholy to corrupt his meaning He saith not that the Church of Rome had not defined som synnes to be veniall vntill the dayes of pius the fift and Gregory the thirteenthe as this licentious cast-away corrupty fathereth vpon him for he knewe well that to beseue veniall synnes was an article long receiued before the times of those Popes but he affirmeth only that to hould veniall synnes to be only such by the mercy of God was censured and condemned by those Popes why did Sr. Thomas his sincerity cut a way these words by the mercy of God forsooth because that without lying and corruption he can obiect nothing against Catholick doctrine The same catholick writer noted him in the place cited by him selfe of two vntruths the one for calling B. Fisher the Pope canonized marty the other for stiling Gerson a Bishop neither of which be true but he slyly passeth ouer them as not knowing poore wretch what to say in his owne defence in to such straights doth this dominiring doctor driue him selfe by his talent of ouerlashinge THE XXX VNTRVTH STraight after this tricke of treachery he crieth out in the feruour of his soule O sweete Iesus what a world is this that silly foolishe Papists should be so bewitched as to thincke Popery the old religion and in that bitter pangue was deliuered of an other abominable ly for it followeth VV see it plainly confessed by our aduersaries that for the space of a thowsande fiue hundred and thre score years all synnes were deemed mortall Had not this minister renounced all modesty and true dealing neuer would he putt in print such palpable vntruths for no one Catholicke author can he name since Christ that denyed veniall synnes the ground of this vntruth is the precedent where he affirmed that the Church of Rome had not defined some synnes to be veniall vntill the dayes of Pius the fift Gregory the thirtebth which being most false as was there sayd it remayneth also that this can not be true which so bouldly here he maintayneth Many sentences of auncient fathers and other notable authors

doe encounter vs euery where teaching playnely and perspicuously some synnes to be veniall To name one or two before the late tyme he for the confusion of the minister The Councell of Trent confirmed by pius the fourth and so in orderly reckoning before Pius the fift hath these words Albeit in this mort all life holy and sess 6. cap. 11. iust men doe fall somtymes at least into light and dayly synnes which are also called veniall yet they cease not for all that to be iust for that saying of iust men is humble and true forgiue vs our debts Glorious S. Augustin teacheth the same doctrine in diuers places one I will cite in which he hath the very name Aly quoth he can not therefore In Enthi rid cap. 22. be sometime commended because we do sometymely to saue others wherfore it is a synne but veniall which beneuolence doth excuse But there is no better way to coole the heate of this challenger then to cause his brother Perkins to lette him bloud How doth he like In his Problem verbo Peccatu●● veniale pag. 74. these words of his A veniall sinne that is beside the lawe not against the lawe of God and that which of his owne nature bindeth only to the guilt of tempor all payne was not knowen to the fathers at least for seuene hundred yeeres after Christ after ward began openly to be taught and defended This Minister dealeth very niggardly with vs yet very bountyfully to proue Bell alyer for none I think will beleue him saying that we denyed all synnes to bemortal for a thowsand fiue hundred yeeres when as our mortall enymy confesseth that veniall synnes were taught and defended nine hundred yeares agoe This being so may not I farre more truly treading in his steppes cry out and say O sweet Iesus that any Protestant● should be so bewitched as to giue credit to such● creature that hath Apostated from his Priesthoo● and showen a faire paire of heeles to the congregation on giuen ouer so to shamelesse lyinge that no cloake of defence can be founde to shrowd him nay when the case is so cleere that his owne brother doth depose against him or that they shold be so inueigled by him or others as to thinck our religion to be newe which was planted in our deere Catholike religion planted in Englaud a thowsand yea●●s agoe countrey a thowsande years agoe by S. Gregory as all our Chronicles and auncient monuments testify and the ruines of many Abbies do cry out and lamentably proclaime and which that holy Pope receiued from S. Peter by the current of his blessed predecessours or so much as once dreame that Pro testantisme can be the old faith which licentious Luther not long since began neither the name being The beginninge of the Protestātes religi●n euer heard of before nor any of that profession knowne then in the whole world nor for many ages before as their silence being therein vrged maketh them to confesse and neuer indede as we most constantly defend and can easyly by ineuitable demonstrations conuince and proue and whose doctrine so litle pleaseth our English Protestants Luthera religion detested of English Protestante● namely about the reall presence that drawe cutts they will one parte can not be excused from heesy and for that crime be in daunger of euerlasting damnation Bels VIII Chapter Of the Popes faithe THE XXXI VNTRVTH BEfore I come to his vntruths I will speake a litle of the entraunce of his chapter in which he that hath chaunged diuers fayths will needes dispute of the Popes faith and he beginneth in his coffing grauity after this manner VVisdome with the whole troupe of vertues were needesull for him that should dispute of the holy fathers faith or power Very well we penetrate his meaning neither wisdom nor any vertues be needefull for such a one what then it followeth I therfore post deosculationempedum humbly pray to be heard in defence of truth wherein I will desire no more of his Holynes but that only he will graunt me so much to be true as I shall proue to be true by thetestimony of the best learned Popishe writers Note good reader the profoūd wisdom of the Minister because neither wisdom nor vertue is requisite for one to dispute of the Popes faith power therfore he will take the matter in hād Indeede were it graunted that none but so qualyfied as he describeth were to intreate of the Popes faith power all voices I thinke would go cleare both of his side and ours that he were the most meete to intreate of that subiect Of his gracelesse gyrninge at the kissing of the Popes feece I haue in the Fore-runner said so much that in his pamphlette called the Popes Funerall the pretended answeare of the Forerunner not knowing what reply to make he smoothly ouer slipped that point as I haue noted in the Dolefull knell and yet still he hath Pag. 247. it by the end so much the conceipt doth please his hart Agame also he is flinging at the title of his Holynes but of that I haue spoken sufficiently before● His smaller vntruths I do not meane shall here make tale as where he fathereth a certaine booke vpon the Seminary Priests and yet a fewe lines after saith that the booke was written by Watson in the name of all the rest whether Watson faith so or no I little know neuer seing my self any such booke of his but one thinge am I most sure of that most false it is that any such booke was sett out by the Seminary Priestes or that they gaue consent to any such book seing very fewe Seminary Priests or none at all as I verily thincke can be named that liked of that his proceeding as I haue handled abundantly in the Dolefull knell where the good reader Pag. 36. 37. c. may finde what little creditte is to be giuen to Watsons infamous workes which so oftern and sosolemnly this Minister alleadgeth Now to examin that which followeth Bell proceeding forward collecteth out of the said Watsons bookes in this formall manner First therefore if we meane to wringe any truth out of the Popes nose we must haue recourse to his Holines at such tyme as he is sober and not when he is furious least he becom starke mad and forget the knowledge of the truthe as though Watson had said that the Pope is some tyme sober and sometyme furious he doth much wrong him for his words reported by Bell him self in this very chapter contayne no such thinge only he saith that as the prudent Greeke appealed from Alexander furious to Alexander sober so may the seculars notwith standing any decree sette downe by his Holines by wrong information appeale euen from the Pope as Clemens vnto his Hohnes as Peter he speaketh of Alexander surious and sober and not of the Pope Bell she weth small conscience in belyinge the dead and laying more faultes vpon him

auncient fathers yea to their Synode of nine and thirty articles vpon which he maketh his commemary and that which were moste pitty of all both this and other bookes of his owne may claime interest to the same title Lastly doth not the congregation of England publikely reade both soble and Iudith in their Church seruice in the same ranke and order with the other scriptures and yet with Mr. Rogers they be the bookes of foolishe men verily in this pointe he seemeth to be one of the disciplinarian fraternity Pap. 121. He citeth Eckius for houlding that not only veniall synnes but mortall also are purged after this life He slaundereth that learned man he teacheth no such thinge for then it would followe that all men should finally be saued It may be that he saith the temporvll payne due to mortall synne after the eternall is forgiuen is purged after this life of mortall synne it self he speaketh not and I doe without all feare accuse him of an vntruth though for lacke of the booke I can not pervse the place he alleadgeth so learned was the man knowne and so sounde in religion In the same page he abuseth Durandus affirminge him to thinke that the soules in Purgatory haue rest som tymes vpon Sundayes and Holy daies In the place by him quoted de officio mortuorum lib. 7. no such thing is founde Pag. 124. He chargeth vs moste vntruly to hold that repentance is not of necessity vnto the saluatiō of mā For without the same a Popishe pardon quoth he may serue A great vntruth for a pardon profiteth not any man but such as is in the state of Gods grace which presupposeth pennance or repentance No Catholike author he noteth that teacheth any such doctrine no maruail for none can be named Thus is a gener all vntruth receiued amongest them and theresore it should seme that they haue obtayned some pardon for that purpose to imitate their phrase of speakinge Pag. 158. He chargeth vs to abuse the sacrament of Baptisem So haue the Papists saith he baptized both Bels and Babels Before he noted it in vs as an error that we teach the Sacraments to conferre grace ex opere operato But I hope he is not so grosse as to imagin that we should suppose that either Bels or Babels be capable of grace The Sacramet of baptisme is only with vs giuen to reasonable creatures and though bels for babels we leaue to him for his recreation and other thinges be hallowed with holy water and other praiers and haue sometyme a name giuen them by reason whereof they are said by the common people to be baptized or Christened in an improper and metaphoricall sense yet none whom malice possesseth not will either say or thinke that they be truly and properly baptized when as the necessary and formall words of Baptisme viz I baptise thee in the name of the Father and of the Sonne and of the Holy Ghost are not vsed It would better become Mr. Rogers grauity to dispute formally like a diuine then to cauill vpon the improper speache of the vulgar people like a wranglinge Sophister Pag 159. speaking of the Eucharist he chargeth vs most falsely to vse it magically as a salue against bodily sickenes and aduersity citing no author for proffe of so bould and false an assertion Pag. 157. Entreatinge of the Sacrament of Exteme vnction he commeth vpon vs with this false charge The minister thereof vsually is a Priest but may be any other Christian and a little after he affirmeth vs to houlde that a woman may be the minister of that sacrament A most grosse and palpable vntruth jorged as it semeth by him selfe when as he nameth not any other author They are accursed by vs that shall say that the proper minister of Extreme Concil Trid. se● 14. can 4. de extrema vnctione vnction is not only a Priest which sheweth vs to be free from his false imputation Pag. 168. He laboureth to insame vs after this manner Baptisme quoth he serueth for the putting away of Originall synne only and that we teach this doctrine he proueth out of S. Thomas of Aquine whom he quoteth in the margent but in such sort that it seemeth he meant not that we should euer finde it he reserreth vs to his booke De Sac. altar which hath two and thirty longe chapters not specifying any one in particular ensorcinge his Reader by this meanes either to beleue him or to great labour before he can reproue him but this cunninge must not serue his turne I challenge him confidently of an vntruth neuer shall he be able to iustify either out of that booke or any other what he obiecteth against that myrrhour of learninge glorious S. Thomas of Aquine as who teacheth far otherwise as I will by more particular reference nowe declare VVherefore in the 3 part q 69. Artic. 1. third part of his Summe he propoundeth this question Whether by Baptisme all synnes be taken away to which he answeareth affirmatiuely And in the articles followinge he confirmeth the same verity especially in the seauenth VVhere he moueth the question whether the opening of the gare of the kingdome of heauen be an effect of Baptisme which he resolueth in this manner I answer and say that to open the gate of the kingdome of heauen is to remoue the impediment by which one is hindered to enter into the kingdome of heauen and this impediment is synne and the punnishement due to synne but before it was proued that by Baptisme all synne and all punnishement due to synne is taken awaye whereof it followeth that the openinge of the gate of the kingdome of heauen is the effect of Baptisme Let Mr. Rogers now go and tell such as will beleue him that S. thomas taught Baptisme to take away Originall sinne only Pag. 169. and 170. He accuseth vs as though we taught Baptisme giuen to infants by Protestant ministers not to be lawfull An vntruth as he may learne out of the Councell Ses. 7. Can. 4. de Bapt. of Trent where this Canon is deliuered Yf any shall say that Baptisme which is giuen of Heretikes in the name of the father and the some the Holy Ghost with intention to do that which the Church doth not to be true Baptisme be he accursed But saith he in France and Flanders the contrary hath bene practised for prosse whereof he sendeth vs to an other place of his booke where no such thinge is founde and neuer shall he showe vs to teach that any Baptised by Protestants with due matter forme and intention ought to be baptised againe Pag 183. Christ hath satisfied quoth he and was offered only for Originall synne an error of Thomas Aquinas Nay rather it is a most shamelesse vntruth of Thomas Rogers no place doth he quote and no marqaile when he knoweth not where to finde it Is this the fidelity this the sincerity conscience of the pretended preacher of the