Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	eternal_a	life_n	remission_n	6,333	5	9.3811	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15103	An ansvveare vnto certaine crabbed questions pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to the great troubling of the consciences of the simple, together with a discouerie of the Jesuiticall opinion of justification, guilefully vttered by Sherwyne at the time of his execution. Gathered and set foorth by Peter Whyte, very necessary & profitable for this dangerous time.	White, Peter, Vicar of Eaton Socon.	1582 (1582)	STC 25401; ESTC S114005	62,353	289

Iohn 5.8 Gen. 2. Deut. 32. Ezec. 18 Esai 43 50.59.64 O●● 13. Mat. 12 condemneth vs before him so remissiō of sinnes doth restore vs againe to Gods fauor and presence and iustifyeth vs before him and therfore is the remission of sinnes our onely iustification before God and not the renuing of inward mā as these deceiuers doe pretend For our renouation and sauctification folow the remission of our sins as an effecte or fruite of our iustification which in deed is the remission of sinnes for the tree being by gods fauoure through remission of sinnes made good the fruite thereof which is sanctification must necessarily follow And thus faith was imputed vnto Abraham for righteousnes not by deserui●ge or receiuing infused righteousnes as Andradius A●drad in co● trident Rom. 4 I●n 3 G●● 12.15.17.13 18 32 the Iesuites imagine but by remission of sinnes and then followed sanctification and obedience with daily increase by the workinge of gods spirit witnessed by his workes as well appeareth by the storie of his whole life And all these graces Esai 41. Rom 9. G●●● 18 Ier●m 18. Esai 45. 2. Tim. 2. Ephes 2. Gol. 2 Pet. 1 good thinges did still depende vpon Gods election that hee had ordeyned and called him therto in Christ no part thereof depending of him felf as the Lord by the prophet faith Who calleth the iust man from the East c. euen I the Lord that am with the first and with the last This also S. Paule euidentive prooneth in the election of Iacob and out of the Prophet Ieremie by the example of the Potter and his vessels And to Timothie he saith that the Electe are in the Lordes house vessels to honor thereunto created in Christ Iesu by whom they are quickned by remission of sins In theire seconde Iustification these Iesuits say their infused Charitie firringe vp good woorkes Con. trident de incre iust sess 6. can 9.10.11.12 which the Schoolemen call woorkes of Condigne deserne both remission of sinnes and eternall life They make a greater shewe greatlye pleasinge themselues and beguile the simple vtterly excluding onely Faith and free Remission of sinnes and punishment due for the same as thinges thereunto nothinge belōging which is as if a man woulde say that in the beginning a Tree liueth by the Fatnes of the earth the strength of his owne Sappe but afterwards liueth by the Fruite as though the Fruite did not continually take life nourishment from the Tree but did giue life moisture vnto the tree which of it self the fruit hath not but is cōtinually nourished kept in life by the sap moisture of the tree Such are the absurde opinions of our religious Iesuites who in effect together with the Schoolemen and latter Sorbonistes leaue vnto Christ nothing in the worke of our iustification but only this that hee openeth the way how enery mā may iustifie himselfe and so the gospel to teach nothing els Albert. ●ig de ●ust Ethius cont a Luti●a but how men may iustify thēselues by their own workes and this euidentlye appeareth vnto all men that will not bee wilfullye ignorant by these new and old termes or wordes of art which for this purpose the Papistes haue deuised Coun. trid sess 6 An ra●dan con trident As workes of preparation or disposing causes of our saluation Charitie infused stirring vp our free wil and faith or the holy ghost knocking at the dore of our free wil which is also called the firste Iustice workes of congruence meeting with the first grace or with the prenēting grace These termes be equiuolent and haue all one meaning as also haue their second iustice and workes of condigne that answere the condition as well appeareth by the censure of the Iesuites of Colen the councell of trident sess 6 De operibus canon 7. cap. 6. canon 4. de fide ca. 5.6.7.8.9.12 13. Pigln de iust cont trident sess 6. de operibus can 7. et de imbecal iustificationss ca. 1. can 4. Pantheol g. Gal● Bielan senten Durand in senten Li. The master of sentences lib. 3. distnct 19. Pantheologia ex sententia Thome Gabriel Biel lib. sentēt 3. and 4. and out of others of the bottomlesse pitte an infinite table The like meaning haue they in their termes of faith Pighi de iust con trid de fide sess 6. Andrad ut con tridens formed vnformed begotteen of their free will and infused So that while in wordes they grant vs to be iustified by a formed faith as they terme if they pare the same so near that they leaue no thing therof but a naked name of saith void of Christs merits taking vtterly from vs iustifycation that is by the only faith in Christ which Iustification is the very sum of all true vertue and godlines But nowe forasmuch as Iustification before God is the continuall remission of our sinnes through the only faith of Christ as it is alreadye saide and that not in the beginning onely but continually so long as wee dwell in this life Mat. 6. and therefore Christ Iesus our Redeemer teacheth vs to cry from time to time forgeue vs our sinnes These Iebusiticall papistes and popish Sorbonistes doe herein therefore declare themselues to bee led by the three vnclean spirits as is alreadye saide of Anti christ and not by the spirit of god as they would pretend Gen. 12.17 Rom. 4. Galet 2.1 1. Cor. 1 For the spirit of god by S. Paul in the example of Abrahā dauid vn to whom the remissiō of sins was accounted their only righteousnes before God and the a longe time after they were first ealied yea many yeares after they were reckned the seruantes and frends of god the the remissiō of sins is our only righteousnesse before god S. Paul applyeth the righteousnes of abrahā that he speketh of vnto him 14. yeares after he was called out of carrā And further he saith the Abrahā was at no time iustified by his owne workes for then he had somethinge wherein hee might haue gloried but he saith that Abrahā was cōtinually iustifyed before God by faith without works that he might always glory in the Lord. The same thing we finde in Dauid 〈◊〉 Reg. 18 Psal 81.32.18 ●0 143 Act. 15. Esai 6.64 that was a man euē to the liking of God Of Esay also whom the Lorde had cleansed and yet saith he of himselfe among the rest of Gods Children we are all as an vncleane thing Mat. 20. Luk. 17. all our righteousnes are as futhie ragges And Christ our Sauiour saith that when wee haue done all that is commanded vs yet are we vnprofitable deseruing nothing For god is debtour vnto none And S. Paul of the regenerated man 2. Corrin 1.5 Psal 32. Coloss 2. Act. 13. in his owne person cryeth out saying Oh wretch that I am who shal deliuer me from this bodie of sin death He

calleth it the worde of the cros 2. Cor. 1.2 That the promise of Christ is the obiect to our faith in iustification and not any other promises whatsoeuer which promises and our faith are correlatiues that this promise is absolute without conditiō may by that which is already sayde plainly appeare Wherunto for better helpe of the vnlearned I will adde somewhat more Nether are these promises in christ conditionall as were the legall promises but absolute and free and therin they differ from the promises of the law For saith the apostle promissiones dei in chri sto sunt etiā 2. Cor. 1 Ephes 2 Rom. 3.4 Galas 3 4. 1. Co●r●n 1. Apoc. 4.5 the promises of god in Christ are absolute and firm They are absolute in christ that no man should brag but onelye in god through Christ and that all reioycing of man shoulde be taken away that God onelye might haue the praise Now good Reader where both in the olde and new tēstament there are found conditionall promises they bee of two sortes the first seeme to be and are so in deede and trueth The other vnto the vnskilfull seeme to bee but are not so in deede Such as be conditionall are these Leuit. 18. Galat. 3. Qui fecerit ea viuet in ijs He that fulfilleth them shal liue by them Hoc fac viues This doe Luke 10. and thou shalt liue And such other doe belong vnto the Law Mat. 6. and are not any way to be drawen vnto the gospell Those that seeme to be are not as if you remit other men their trespasses your heauenly Father will remitte you youre trespasses Ezech. ●8 c. And if a Sinner doth repent him of his wickednes c. And many other such phrases belonginge vnto the gospell be no conditionall promises but speeches borrowed from vs exhorting vs vnto our duetie shewing foorth plainlye vnto vs the fruites of our iustificatiō which without al doubt we shall bring foorth when we are iustifyed For we are not iustifyed to be idle barren Luk. 1 Ephes 2. Tit. 2 2. Tim. 4. Mat. 6. 2. Pet. 1. and fruitles but to bring forth such fruites as the Lord hath ordeined for vs to walke in For a good tree cannot bringe foorth bad fruit By these and such like wee must make tryall of our selues whither we be in the faith whē we see one eat or drinke a great deale we say he was hungry or thirstie because we see him eat so much or so greedely So doe we say that one is whote because we see him sweate yet do we not say that his eatinge or drinking is the cōditional cause of his hunger or thirst nor yet the sweat the cause of his heat But contrarie we say hunger thirst and heate are the causes of eating drinking and sweate euen so Ezec. 18. Mat. 6. the turninge from iniquitie the remitting of trespasses are not the causes of the for geuenes of our sinnes but the fruites thereof and trial of our state And this would the papistes see if they were not blinded by the spirite of error 1. Tim. 4 Ephe. 2. that ruleth the children of vnbeliefe That after iustification this faith bringeth foorth such workes as are agreeable vnto the law of God appeareth in these words Ephe. 2. Titus 2. Luk. 1. Mat. 6. Conditi sumus in Christo Iesu ad opera bona We are created or renued in Christ Iesu vnto good workes which God hath prepared for vs to walke in Hebr. 9 Et purificaret sibi ipsi populum peculiarem studiosū bonorū operū Hee hath purged vs vnto himself a peculiar people studious of good workes Thus although in the work of our in stification workes be not conioyned with Faith yet are they not seperated from faith Rom. 3 Galat. 3. For although faith alone doth iustifie yet is it not otherwise alone but alwaies fruitefull by good workes It is one thing to be alone and destitute of good works which faith neuer is and another thing to iuslify alone which faith alwaies doth and by this faith Ephes 4 1. Tim. 1 althogh it be not singular vnto any but general vnto the whole church of God yet is euery faithfull man speciaily iustifyed thereby specially liueth One mans faith doth not iustifie another but euery mā is iustified by his own Faith Iustus fide sua viuet Rom. 1 〈◊〉 2 Galat. 3 Hebr 10 The iust shall liue by his owne faith and not by another mans For he cānot be sure of the stedfastnes of other mens therefore cannot be saued by their general faith Heb. 1● Galat 3 Phlip 2 Hebr. 11 1. Pet. 1 Rom. 5.8 This faith notwithstanding the iangling of the sorbonistes is vnto euerie man that beleeueth his speciall hand and instrument wherewith he apprehendeth Christ certainlye without wauering and therby liueth It is therefore called of saint Paul a sure confidence of thinges hoped for and the certaintie of things not seene and thus oftētimes in the seriptures Fides Spes and Fiducia which cōteyneth both be confounded or put one for another Where the councel of Trident Andradius with the Iesuitical brood of the last locusis Apoc. 9. would with a distinction of a first second righteousnes beguile vs and lead vs from the beholding that only righteousnes of al Gods children in Christ which commeth no other wayes but by the forgeuenes of sinnes through the only faith of Christ They are by the places already alleaged Rom. 3 Galat. 3 manifestly euidently conuinced yet for the further satisfying of the reader I wil briefly ad something more These men in their first iustificatiō as they cal it or the first grace as the schole mē terme it deny remissiō of sin to be our iustificatiō but say that it is such a sanctification of the soule as therby we are both cal led iust are so in deed so that by an iufused righteousnesse which they tearme Charitatem inherentem infused into that faith of ●urs found in our selues before we were iustified stirred vp by the grace of god first mouing vs thus they stil speake like the dragon Apoc. 13. not like the lamb who by the holy prophets aposties cōtinually say the remissiō of sinnes by the only faith of christ without workes is our iustification from time to time before God Psalm 32.51 Rom. 4 Col. ● For God hath set foorth Christ to be the continual pacifying of his Displesure through faith in his blud to declare hys righteousnes by the forgiuenes of sinnes And in the Euangelistes where sin is declared to be the cause of our infirmities and the deuils power in man so the remission of sinnes is the curing and healinge of all those infirmities and the ful delyuerance from the power and tirānie of the deuill whereby wee may euidently see that as sinne seperateth vs from hod Mat. 9 Mar. 2 Luk. 5

saide not my workes of cōdigne or stirred vp by the firste grace as doe these Iesuites but he saide I thank God thorough Iesus Christ our Loid which dyed yea rather which is raysed againe which also is at the right hande of God making intercessiō for vs vnto his Father who is stil in Christ reconciling vs vnto him self thorough the remitting of our sins in Christ therefore is remission of sinnes continually preached vnto vs aswell after our regeneration as before els were it in vaine that euery where in the Scripture remission of sins freely in Christ is inforced as the very matter of our saluation and reconcilement to God 1. Iohn ● ● Mat. 3. Esai 35. If any man sinne saith Saint Iohn wee haue an aduocate with the Father Iesus Christ the righteous and he is the pacification or Propitiation for our sinnes and this not in the beginning but continuallye all our life long and therefore hee saide of himselfe and others already iustifyed If we walk in light c. The bloud of Iesus Christ cleanseth vs from al our sinnes If we acknowledge our sinnes God is faithfull and iust to forgeue vs our sinnes Philip. 3. 1. Cor. 4. And S. Paule fled vtterly from his own righteousnesse yea from that he might any way chalēge either by obseruing the Law or by his painful trauell or labour in the gospell and claue only so the righteousnes of God that cōmeth through the onely faith of Christ And our sauiour Christ himselfe calleth sinners vnto him Rom. 1.7 Eze. 18. Mat. 11.18 promising continually remissiō and forgeuenes of sinnes so often as they repent yea to seuētie times seuen times that is continually Wee ought therefore at all times confidentlye through Christe to come vnto the seate of grace Esai 1.55 Apoc. 22. Heb. 4. assuring our selues to finde helpe in time of neede We saye to these Iesuites therefore with S. Augustine Aug. de circit de Bar. in cant can serm 23. and S. Barnard Iusticia sanctorum c. The righteousnesse of Saintes in this worlde standeth rather in the forgiuenes of sinne then in the perfection of vertue Ambro. de Iac●● lib. 2. And with S. Ambrose as Iacob in the coate of his brother Esau was accepted vnto Isaac his father so we in that righteousnes of Christ are accepted before God And further with Austine we say Aug. ad Bonis lib. 3. cap. 5. we must still depend vpon the onely merite of Christ and this being our onely hope where is then confidence of workes Ber. super ca●● serm 16. And againe with Barnard we say Our merite is the Lordes taking of mercye this is the whole merite of man if he put his whole trust in him that saueth the whole man There is no cause why thou shouldest aske by what merite we shuld hope for good things when thou hearest in the prophet I will do it not for your sakes but for mine owne saith the Lord. Barnard in ps 91. Super. Cant. ser 23. And againe O solus vere beatus qui non imputauerit dominus peccatū Ezech. 22.32.36 c. Sufficit mihi ad omnē iustitiā solum habere propitium cui soli peccaui Barn super Cant. ser 23. O truely happy vnto whom god wil not impute sinne c. It suffiseth me vnto all righteousnes to haue him merciful whō I haue only offended Idem ser 61 Ego fidenter quod ex me mihi deest exurpo mihi ex visceribus domini mei quoniam misericordiae effluunt nec desunt foramina per quae effluant I doe confidently take vnto my selfe that which wanteth vnto me of my self frō the bowels of my Lord for his mercies flow out abundantly neither do the conduites want wherby they may stil flow out And againe with Austen we say Aug. in confess Vae hominum vita● quantumuis laudabili si remota misericordia indicetur Wo vnto the life of man be it neuer so laudable if it shal receiue iudgment without mercie Therefore propter illud imperfectionis vicium si dixerimus quia peccatum non habemus Aug. epist 26. ad Hieron 1. Iohn 1. c. propter illud etiā vitium quantumlibet profecerimus necessarium est nobis dicere dimitte nobis debita nostra Because of that imperfection of ours if we shall saye we haue no sinne we deceiue our selues there is no trueth in vs yea for that imperfection of ours how much soeuer we go forward in vertue and godlines it is necessary for vs to say forgiue vs our trespases But these Iesuites herein deceiue thē selues also ●●ncil trident sess 〈◊〉 sess 7 ●●llen in his booke 〈◊〉 purgatorie as in their first second iustice that they imagine vnto themselues a ful and perfect regeneration or renouation in their first conuersion by the receiuing of the sacrament of Baptisme thervpon grounde this false principle of the second iustification For so long as the most perfectest liueth in this world so lōg carieth he both in soule body ●●ne lib. 4 ●abri byel ●urand in sent ●●b 4. Mat. 5 ●● Rom. 6 7.12. ●oloss the sinne and corruption of the olde man which the Apostle tearmeth earthly members which are daily more and more to be mortified that our regenerated part or inwarde man may increase to further renouation euen vnto a perfect man and therefore are we exhorted stil to this further mortifying of the olde man Ephe. 4.5 Psal 51.103 and pray earnestly to god that hee will by clensing vs more and more from our sinnes performe the same Esai 6. 1. Cor. 15. 2. Cor. 5. Galat. 2.5 2. Tim. 2. And thus Dauid S. Paule Esaie and all the godly continually expected knowing ' that when this body of sinne by death should be put of it shuld be performed through Christ Iesu by whom in the meane time they liued by a liuely faith in the worke of this newe birth in continuall mortification and renouation The performance whereof is the dailye remitting of sinne throgh the bloud of Christ For the last enimy that herein must be destroyed is death or mortalitie S. Paule confesseth Hebr. 9. that after his new birth and conuersion there still remayned a resistance which he called the law of his members 2. Ioh. 2.1 which although it did not raign in him yet did it marueilously vexe Apo. 1.7.8.14.12 let hinder him so that he cōfessed he had not then already attained Rom. 7.6 either was alredy perfect 2. Cor. 12. but still followed the prefixed marke in Christ Philip. 3. throgh whom as he was in him comprehended 2. Tim. 4. so he fought a good fight fulfilled his course 2. Cor. 9. and kept y● faith Luk. 16. to the receiuing of that crowne of righteousnes 2. Cor. 2.5 which the Lorde the righteous iudge did giue vnto him at the day of his dissolution