Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	apostle_n	sin_n	sin_v	1,996	5	9.1338	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33979	A supplement to a little book entituled, A reasonable account why some pious nonconforming ministers cannot judg it lawful for them to perform their ministerial acts in publick solemn prayer, ordinarily, by the prescribed forms of others : wherein is examined whatsoever Mr. Falconer in his book called, Libertas ecclesiastica, and Mr. Pelling in a book called, The good old way, have said to prove the ancient use of forms of prayers by ministers : and it is proved, that neither of the two aforementioned authors have said anything that proveth the general use, or imposition of such forms of prayer in any considerable part of the church, till Pope Gregories time, which was six hundred years after Christ, nor in any church since the reformation, except that of England, and (which is uncertain) some in Saxony.	Collinges, John, 1623-1690.; Falkner, William, d. 1682. Libertas ecclesiastica.; Pelling, Edward, d. 1718. Good old way.	1680 (1680)	Wing C5343; ESTC R18940	53,644	120

is granted but whereas our Author saith That we may as well conclude from our Act of Vniformity as from these Councils that they gave the first original to forms of Prayer because they are thereby established We answer If in England we had not had the use of forms of Prayer established by the Canon-law in times of Popery and by Acts of Parliament in the time of Edw. 6. and Q. Elizabeth under favour we think we might have concluded that the Act of Vniformity 1662 had given the first original to such an imposition or use And till our Author which he hath not yet done can bring us any Canon of ancient date that commands such an universal use of forms of Prayer in any considerable part of the Church we hope we may conclude that this was the original of such commands or usage and this was in the fifth Century when the truths in matter of Doctrine as well as Rites were in a great measure corrupred as I may possibly shew hereafter But for this Council too It is true there was a Council held at Mela 402 years after Christ in the time of Pope Innocent the first if we may believe Caranza Chytraeus and others it was held when Arcadius and Honorius were Emperours That Province was as to the Ministry unmeasurably tainted with Pelagianism their eight first Canons are against his Doctrine it will not be amiss to give the Reader the sum of those Canons from whence he may judg That it was reasonable that until the Church could be purged of that leaven considering the great corruption of the Ministers such a restriction should be put upon the Ministers of that Province as to their publick prayers Can. 1. It pleased all the Bishops met together in this Synod to ordain what things were defined in this Synod That whosoever shall say that the first man Adam was made mortal so as whether he sinned or no he should die not because of the merit of sin but from a necessity of nature Let him be Anathema Can. 2. It also pleased them That if any shall deny that young Infants are to be baptized or shall say that they are baptized for the remission of sins but they draw no such original sin from Adam which should be washed away in the laver of Baptism from whence it followeth that in them the form of Baptism for the remission of sin is not tru ' but false Let him be Anathema Because what the Apostle saith can be no otherwise understood than as the Church hath always understood it Rom. 5. By one man sin entred into the world and death by sin and so death passed over all men because all had sinned For by reason of this rule of faith little ones who have actually committed no sin are therefore truly baptized for the remission of sins that the filth contracted by Generation may be cleansed away by Regeneration Can. 3. It also pleased them c. That if any one say that the Grace of God by which we are justified by Jesus Christ our Lord was only of force for remission of sins which are committed and not also for our assistance against future commissions he should be Anathema Can. 4. If any one shall say That the grace of God through Jesus Christ doth no further help us against sinning than as it revealeth to us and openeth our understanding to understand the commandments of God that we may know what to desire and to avoid and that it is no effect of grace to enable us to love and to do what we know we ought to do let him be Anathema For whereas the Apostle saith Knowledg puffeth up Charity edifieth It is impious to believe that there is a word of the grace of God for that which puffeth up and none for that which edifieth both being the gift of God both to know what we ought to do and to love to do it that through the edifying of love our knowledg may ●…t puff us up As it is written concerning God That he teacheth man knowledg so it is also written Love is from God Can. 5. It also pleased them to Decree That if any shall say that we are therefore justified by Grace that we may more easily by Grace fulfil what we are commanded to do by the power of our own will although if grace were not given though it would not be easie yet it would be possible to fulfil the commands of God let him be Anathema For our Lord speaketh concerning obedience to Gods commandments when he saith Without me you can do nothing He doth not say Without me you cannot without difficulty do any thing Can. 6. It also pleased them c. That whereas St. John saith If we say we have no sin we deceive our selves and the truth is not in us whosoever shall say this is the sense That out of humility we ought to say we have no sin Let him be Anathema For it followeth and is added by the Apostle But if we confess our sins he is just and righteous to forgive them and to purge us from all iniquity From whence it is plain that the Apostle speaks not of speaking in humility but speaking in truth For the Apostle might have said If we say we have no sin we extol our selves and there is no humility in us But he saying We deceive our selves and there is no truth in us he plaine●● sheweth that he who saith he hath no sin did not speak truth but what was false Can. 7. It also pleased them c. That whosoever should say that the Saints in the Lords-Prayer praying Forgive us our sins do not speak it for them for it is not for them necessary but for other sinners in the congregation and therefore the several Saints do not say Forgive me my sins but forgive us our sins that the righteous man might be understood not to put up that petition so much for himself as for others Let him be Anathema For St. James was holy and righteous when he said In many things we offend all Why doth he say all but that his sentence might agree with that in the Psalm Enter not into judgment with thy servant O Lord because in thy sight shall no flesh be justified And that in Solomon's Prayer There is none that liveth and sinneth not And that in Job He sealeth up the head of all men that every man might know his infirmity Vpon which holy and righteous Daniel speaking in his Prayer in the Plural Number saith We have sinned we have done wickedly c. What he speaketh there he speaketh both truly and humbly and that none might think as some now do that he did not speak of his own but of his peoples sins he afterwards saith When I pray'd and confessed my sins and the sins of my people unto the Lord our God He would not say our sins but my sins and the sins of my people as a Prophet foreseeing there would be some arise