HKB
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Often appears with: sin, guilt, and repentance · judgment, heaven, and hell · westminster · the nature and attributes of God · st. margaret's church · soul and body · sin and guilt distinction · romans · religious persecution and toleration · providence and divine governance · pharaoh · original sin
Usually: detachment (4) · argument (3) · crisis of belief (2) · injustice endured (2) · censure (2) · commentary or gloss (1) · narrative (1) · reflection (1) · the test or trial (1) · curiosity (1)
“When I speak here of damnation or of hell, I mean pains, and not mere deprivation of supreme felicity; I mean poenam sensus, non damni.” Gottfried Wilhelm Leibniz, Freiherr von, Theodicy · observation
“Let us imagine twin Polish children, the one taken by the Tartars, sold to the Turks, brought to apostasy, plunged in impiety, dying in despair; the other saved by some chance, falling then into good hands to be educated properly.” Gottfried Wilhelm Leibniz, Freiherr von, Theodicy · vivid
“we refer these phrases rather to the guilt of sin, than to the existence of sin.” Jean Calvin, Institutes of the Christian Religion (Vol. 1 of 2) · insight
The chapter transition begins with Equiano reflecting on becoming accustomed to naval life in England and later previews events, then narrates his education and baptism in February 1759 at St. Margaret’s, Westminster.
Portsmouth harbour to refit; from whence the admiral went to London; and my master and I soon followed, with a press-gang, as we wanted some hands to complete our complement. CHAP. IV. _The author is baptized--Narrowly escapes drowning--Goes on an expedition to the Mediterranean--Incidents he met with there--Is witness to an engagement between some English and French ships--A particular account of th…
Luther says the Holy Ghost restrains sin so it cannot have dominion, but warns that some who fall into manifest sins show the Holy Ghost and faith have departed; he returns to defining the gospel means of grace.
Spirit and faith: I have had before me [seen and heard] many such insane men, and I fear that in some such a devil is still remaining [hiding and dwelling]. It is, accordingly, necessary to know and to teach that when holy men, still having and feeling original sin, also daily repenting of and striving with it, happen to fall into manifest sins, as David into adultery, murder, and blasphemy, that then faith and the …
Calvin claims God “cleanses” the church from sin by removing sin’s guilt rather than eliminating sin’s ongoing presence, so believers remain sinful in themselves though not imputed as guilty.
its kingdom on earth, and has no existence in heaven.” In these words he acknowledges that believers are guilty of sin, inasmuch as they are the subjects of carnal concupiscence. XI. But when God is said “to cleanse his church”(1636) from all sin, to promise the grace of deliverance in baptism, and to fulfil it in his elect,—we refer these phrases rather to the guilt of sin, than to the existence of sin. In the rege…
Calvin marshals Augustine’s writings to argue that “the law of sin” remains in believers’ mortal bodies after baptism though guilt is removed, and he addresses an objection from James about lust.
when he says, “that the law of sin remains in the saints, and that only the guilt is abolished,” he sufficiently indicates that he is not averse to our opinion. XIII. We will adduce some other passages, from which his sentiments will more fully appear. In his second book against Julian: “This law of sin is both abolished in the spiritual regeneration, and continues in the mortal flesh; abolished, since the guilt is …
Leibniz discusses whether unbaptized children or those dying before using reason are damned, weighing St. Gregory of Nazianzus against St. Augustine and later Scholastics, and rejects harshly punitive “damnation” for innocents.
the sin of Adam, a new perfection which is reason, than to put a reasoning soul, by creation or otherwise, in a body wherein it is to be corrupted *morally*. 92. Now the soul being once under the domination of sin, and ready to commit sin in actual fact as soon as the man is fit to exercise reason, a new question arises, to wit: whether this tendency in a man who has not been regenerated by baptism suffices to damn …
He returns to salvation, claiming God may provide knowledge of Christ at death or without remembered baptism, and then argues that divine hardening works through circumstances, permitting wickedness to yield some good.
*Quod vitae sectabor iter?* This brought him to open at random the book of the Holy Scriptures which he had before him, and to read what came before his eyes: and these were words which finally induced him to give up Manichaeism. The good Steno, a Dane, who was titular Bishop of Titianopolis, Vicar Apostolic (as they say) of Hanover and the region around, when there was a Duke Regent of his religion, told us that so…