Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	mortal_a	sin_n	venial_a	6,152	5	13.8485	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18439	A replie to a censure written against the two answers to a Iesuites seditious pamphlet. By William Charke; Replie to a censure written against the two answers to a Jesuites seditious pamphlet.	Charke, William, d. 1617.	1581 (1581)	STC 5007; ESTC S111017	112,123	256

to bring 〈…〉 able of myne owne This is to ●all 〈◊〉 to a st●●ight account of that I neuer vndertooke and in nice pointes to take 〈◊〉 of syllables when you can take no iust vantage of wordes and sentences Wherefore to take away from you the only matter of shew in al your Censure I confesse that I doe not deliuer the scriptures in the number of woordes and syllables but in the ful weight of true sense and matter Which practise beside example of the fathers we● haue also in Christ and his Apostles This you knowe and yet of an euill purpose you dissemble the matter prouing your selfe thereby to be a manifest cauiller as was declared Therfore I need not bee ashamed to offer my booke in this point to be censured by you or examined by any Neither am I priuie as the Lorde knoweth to any purposed falshoode be it neuer so litle or to any euil practise in allegation of scripture or other writings of any man But you either with shame or without shame in the next sentence vtter w t one breath foure vntruthes For first we haue not all printes to our selues as you say for then you could not so soone haue printed your censure some other bookes S●c●●ly our searchers are not so watchfull that nothing can passe our handes as your owne booke wil testifie against it self in this sentence Thirdly we can neither saye nor print what we will but that only which after view and diligent examination hath or should haue ●riu●ledge from her Maiesties lawefull authoritie Lastly you would make your reader beleeue that you were beyond Sea when you wrote and sent this shamelesse censure which now is euidently knowen to be otherwise Wherin I note the iudgement of God against you that in o 〈…〉 sentence where you haue falsely charged vs with vttering slaunderous vntrueths you haue your selfe written these foure manifest lies Moreouer that it may appeare who it is in deede that vttereth many manifest and inexcusable vntrueths let it ●●e also considered what you thinke of the preaching of Gods word in England and what manifest vntrueths you vtter afterward saying that what I my fellowes dare auouche in our sermons speaches and discourses as you cast them we are sure shall neuer come to the examination Daily experience giueth sentence against you in this matter and one of your late bookes repeating certaine articles corruptly gathered out of Sermons made in the countrey the last S●mmer Here also you distou●r C 〈…〉 pions veine in charging the Magistrates and learned Bishops as if they were carelesse what docttrine is deliuered vnto the people For my selfe I admitte not your comparison betweene my writings my preachings as if I durst bee bolder to faile in a Sermon then in writing a booke that may be disclosed For to answere also for my godly fellow ministers we preache as before God and Angels and dare as little in their presence presume to preache otherwyse then his worde giueth commission as wee dare to write otherwise before men then the trueth can allowe Nowe followe the XIII articles of doctrine wherewith the enemies of the trueth are charged especially the Iesuites as the chiefe mainteiners thereof And because you offer your selues to bee holden guiltie of al other doctrines whereof you are accused if these articles bee proued against you I woulde haue you stande to your owne condition for my part I accept your conclusion to bee iudged as I haue dealt with the Iesuites in wel reporting or misreporting their doctrine out of mine authour The first article out of the Iesuites blasphemous doctrine hath as ●otuisus reporteth and as you will not deny it is not sinne whatsoeuer is against the word of God The report lieth vpon my authour as I haue sayde yet you charge me with the wordes as guylefully reported as peeced and culled out for my purpose But notwithstanding this charge you presently acquite both mine authour and me graunting the wordes to bee most true in their sense If they be in their sense most true why do you take any exception to my report who onely lay them downe to yeelde what sense you can make Therefore before I wade any further let me aske you a question or two If any one of these XIII poyntes of doctrine bee false why dyd you not playnely denie it If they be all true why dyd you not playnely graunt them why dyd you wrangle making them true and false fast and loose perfect and imperfect at your pleasure Through all your discourse doe you not playnely graunt them and yet to helpe your owne credit and to purchase agaynst m●e some note of bad dealing would you not seeme in some fort to denie them But as this pretended deniall of those articles was an iniurie to me so the open mayntenaunce of them agayne was your trustie seruice toward the Iesuites and the couenant of your right hande It was also safe dealing to graunt them because if you woulde deny any one of them in the playne sense wherein it is aduouched yet the aduouchment shoulde bee proued agaynst you by your owne recordes Thus the good reader may see your dealing that so accuse mee that so double and redouble the lie vpon mee for laying downe nothing but knowne groundes of popish doctrine which you coulde not denie and whereof the Iesuites haue lately vndertaken the principall defence To returne to the matter the Censure of Colen was made as you saye agaynst Monhemius Catechisme among other poyntes to condemne him for saying that concupiscense remayning after baptisme is a damnable mortal sinne albeit no consent of heart be giuen vnto the same To auoyde your doubtful speach of damnable mortall sinne and the distinction of mortal and veniall sinne you must vnderstande Monhemius spake not of the sinne vnto death for the wich wee are taught that a man must not pray Otherwise vndersta●di●g mortall sinne according to the worde of God and not as you doe without Christ all sinnes are mortall and that one sinne against the holy Ghost excepted in Christ all sinnes venial 〈…〉 which true sense Monhemi●s dyd truely affirme that concupiscence is a dam●able sinne But you deny 〈◊〉 definition to establish your owne Let us therefore examine the grosse faultes which these Ie●uites of Colen commit in one definition notwithstanding they were so many and as you say so learned men They teach by your report first that sinne is an action Whatsoeuer they say or Thomas of Aquine in this question you shall finde that iniustice is a sinne and yet no action and that it is a sinne as well not to doe the thing commaunded as to commit the thing which is forbidden which leauing of good offices vndone you knowe is called the sinne of omission and yet no action as you woulde haue it For Andradius distinction in this matter is beside are and to no purpose Also in this place howe