Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	sin_n	sin_v	transgression_n	4,837	5	10.4181	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68554	A brief censure vppon two bookes written in answere to M. Edmonde Campions offer of disputation; Briefe censure uppon two bookes written in answere to M. Edmonde Campions offer of disputation.	Parsons, Robert, 1546-1610.	1581 (1581)	STC 19393; ESTC S106078	31,137	90

the virgins which were rauished by vyolence in the Primatiue Church did it were no sinne Lastly he should haue added done wittingly for although Iacob laye with Lya which was not his wife yet because he knew it not but thought her to be Rachel his wyfe he sinned not Soe that the perfect definition of sinne is not that which Monhemius did put down and the Protestantes folow but rather that which Iesuites together with S. Austen and other learned Fathers haue set doune to wit Sinne is a humane acte voluntarilye and wittingly commited against the law of God And this is to be vnderstood of actual sinne properly But now how doth M. Charke ouerthrow this doctrine forsooth thus Contrarye to this saythe he is the woord of God 1. Iohn 3. the transgression of the lawe is sinne You séeme to haue made a vowe M. Charke not to deale playnlye in anye one thing Can you not aledge one litle sentence without falsifyinge The woords of S. Iohn are these Euerie one that sinneth committeth iniquitie and sinne is iniquitie Or as you will perhapps séeme to enforce it out of the gréeke woorde Anomia Sinne is transgression of the law But why haue you fraudulently turned it backward you knew well the force of transposition out of Sophistrie that it changeth all the meaning of the sentence For if I saye Euerie man is a liuing creature it is true but if I turne it backward and saye Euerie lyuinge crature is a man it is false Soe these woordes as S. Iohn vttereth them are most true Euerie sinne is iniquitie or transgression of the law but as you vtter them they are false to wit That euerie iniquitie or transgression of the lawe be it neuer soe little or donne without ether consent or knowledge or by a madd mā or brute beast should be properlye a mortal sinne Soe that this firste blasphemye of the Iesuites commeth not to be soe haynous as you would make it but rather to confound your ignorance which vnderstand not soe cléere doctrine but huddle vp matters as M. Campion telleth you alsoe to note your vntruthe in misreporting their woordes and the Scriptures against them And of this first depend the other two that folow 2. You report the Iesuites to saye Concupiscence remayning in the regenerate although it be against the law of God yet is it not sinne properlye in it selfe or of his owne nature Cens. fol. 38. You wil néedes helpe the Iesuites out with that which maketh for your purpose Wher finde you in them the wordes Although it be against the lawe of God They saye that albeit this Concupiscence doe sturre or moue a man some times to doe things whiche are repugnant to the lawe of God yet if no consent of harte be yelded vnto it it reacheth not to the nature of a mortal sinne woorthye of eternal damnation And albeit S. Paul doe some times cal it sinne yet meaneth he not properlye but by a figure wherby the name of the cause is often tymes atributed to the effect as the latine spéeche is called the latine Tongue because spéeche is the effect of the tongue Soe Concupiscence being the effect of original sinne is called some times sinne but not properly but only figuratiuely as also S. Paul calleth Christ him selfe Sinne because he was the sacrifice for sinne And all this is S. Austen his note whose playne woords in the same place are Concupiscence is not sinne in the regenerate if consēt be not yelded vnto her for the accomplishing of vnlawfull woorkes The same teacheth not only S. Augustine in dyuers other places but also all other Fathers of the Primatiue Church as Nazianzenus orat de S. Lana Pacianus orat de bap Clemens Alexandrinus Li. 1. Pedago cap. 6. Cyprian ser. de lot pedū et Li. 2. ep 2. Ambro. Li. 1. de vocat gentiū capit 5. Soe that al these good Fathers are partakers with the Iesuites of this blasphemie which you enforce vppon them But how doe you proue it to be blasphemie marie because Christ saythe Whosoeuer shall see a woman to luste after her he hath alredye committed adulterie with her in his harte But are you soe ignorant M. Charke doe you not sée that Christ by adding the woords in his harte meaneth onlye of him which geueth consent of harte to his luste and concupiscence and would put it in execution if he had tyme and place and abilitie but this is your common alleaging of Scripture 3. You reporte the Iesuites to saye That the first motions of lust are without hurt of sinne Cens. 54. 89. It is most true and playne as they deliuer it but you by clipping their woords make euerie thing to séeme a paradoxe They saye the first motions of luste if they come of natural instinct only without anye cause geuen by vs are no sinnes so longe as we geue no consent of hart vnto them And the reason is because it lyeth not in vs they being natural to prohibit them to come no more then it dothe to prohibit our pulse from beating And therfore séeing no sinne can be cōmitted without our will and consent of hart as I haue shewed before these first motions can be no more sinnes in vs then they are in beastes for the like reason Nether is the ten the commaundement alleaged by you for the contrarie doctrine to wit Thou shalt not couet anye waye repugnant to this For this commaundement forbiddeth consent to these motions and not the verie motions which are not in oure power as the Scripture it selfe signifieth when it saythe This commaundement which I doe geue the this daye is not aboue thee And as S. Austen learnedlye prouethe out of an other place of scripture wher this commaundement is expounded to wit Goe not after thy concupiscence That is consente not to them or followe them not 4. You reporte the Iesuites to say The holye Scripture is a doctrine vnperfecte maymed lame not contayning all thinges necessarie to fayth and saluation Cen. fo 220. You are tooe shameles M. Charke in setting for the these for the Iesuites woordes Lett anye man read the place and he shall finde noe such thing but rather in contrarie manner the holy Scripture with reuerente woordes most highlye commended Notwithstanding they reprehend in that place Monhemius for sayinge that nothing is to be receaued or beleued but that whiche is expreslye founde in the Scripture For reproofe of which heresie they geue examples of manie thinges which bothe we and our aduersaries also doe beleue which neuerthelese are not set downe expres●ye in the Scripturs although perhaps ●educed therof As the perpetuall virginitye of our Ladye after her childe-birth two natures and two willes in Christe the procéedinge of the holye Ghost equally from the Father and the Sonne with out generation the vnion of the worde vnto the nature of mā and not vnto the personne That

can a man damne him selfe doe what mischefe he can except the wil refuse to beleeue In his booke de capti Babil cap. de baptis The ten commaundementes appertayne nothing vnto vs. Serm. de Moys It is a false opinion and to be abolished that there are foure ghospels For the ghospel of Iohn is the onelye fayre true and principal ghospel In prefa ad nouum Testam And this he sayed because the other thrée Ghospels spake too much of good works If anye woman can not or wil not proue by order of law the insufficiencie of her husband let her request at his handes a dyuorse or els by his consent let her lye priuilye with his brother or with some other man Lib. de matri in epithal super 1. Cor. 7. If the wife wil not come let the maid come Serm. de matrim Matrimonie is much more excellent then virginitie Li. de vot euang Christ and S. Paule did not counsaile but dissuade virginitie vnto Christians Lib. de vot monast It is as necessarie for euerye man to haue a wife as it is to eate drinke or sleepe Li. de vo coniu in asser art 16. Al Christians are as holy and is iust as the mother of God and as the Apostles were Serm. de Trin. de B. Maria com ep 1. Pet. I leaue other infinit beastly doctrines which he taught for the inuentiō wherof he had much conference with the deuil him selfe whom Bishoppe Lindan and dyuers others wryte to haue bene séene talke bodyly with him by men of very great credit And Luther himselfe confesseth in his workes that he had often and familier speache with him and that he was first moued by him to wryte agaynst the Masse in the yeare 1534. He also diserybeth his voyce sayinge that it was so terrible huge and dreadfull that he was lyke to dye dyuers times after the nightes conference with him And that dyuers men were slayne by such conference Notwithstanding it was his chaunce to escape albeit as he sayeth he did eate more then a bushell of salte together with this deuil But yet neuerthelesse he was deceaued in the ende as al men are that deale with such Marchantes For Luther going one night drunke to bed as Hosius wryteth was founde there the next day deade slayne as is thought by this his familier deuil For he was a pitifull creature to looke on as Sainctes describeth al blacke with his tonge lying out as a man stranguled And this was the end of Luther after almost thirtye yeres lyuinge in all kynde of sensualitie pryde and dissention not onelye with the Catholique Church but also with his owne broode and ofspring Carolostadius Oecolampadius Bucer and Zuinglius parents of the Protestantes religion whom he perseruted cursed and condemned to the very pitt of hel for damned Heretickes as yet appeareth in his bookes writen agaynst them Wherefore whether the Protestantes or the Iesuites may be more ashamed of their first father let the indifferent Reader iudge There is the lyke lyfe or worse wryten of Calum by a french man that lyued with him of the same religion at that time and was translated into Englishe by a countrye man of ours and had bene put in print ere this had not my L. of London by an euil chance gotten the copye into his handes Fourthly you wil néedes bringe the Iesuites in discredit by certayne blasphemous doctrines which you say they hold in a booke writen by common consent called Censura Coloniensis out of the which you haue for examples sake put downe thirtine blasphemies in their owne very wordes as you saye noting the leafe and adding the cleane contrarye doctrine out of the worde of God And that men should knowe that you deale playnely and bring their very words and no sillable of your owne you haue put their sayinges doune in a differēt romane letter But M. Charke in brotherly charitie let me reason the matter a litle with you Are you not ashamed of this falshode did you not thincke that this your booke might be examined by some man or other in déed you haue al the Printes to your selfe and your searchers are so watchful as nothing can passe their handes to the discouering of your doinges and therefore you may both saye and print what you wil And our eares may wel burne on this side the sea and our harts rew at the shameles vntruethes which we heare and sée vttered there amongste you dayly but we can not remedie it and this that I wryte now I make account it may as wel perishe as dyuers things of greater importāce haue done heretofore But suerly me thincketh a wise man that had care of his soule might sée the lighte at a litle hole and descrye the conclusion by a few premisses If you in so short a pamphlet vtter so many so manifest so inexcusable vntruethes as I wil now shewe which notwithstanding you might reasonably doubt leste perhapps they might be disclosed what wil you and your felowes dare auouch in your sermons spéeches and discourses which you are sure shal neuer come to the examination But now let vs consider these wicked blasphemies of the Iesuites with whom if you haue dealt truelye and honestlye thē let al be beléeued which you speake dayly of vs if you haue done otherwise then the same malice which droue you to abuse your selfe towards them may also iustelye be suspected in the reste of your doinges and sayings towards vs. 1. First therefore you reporte the Iesuites to say It is not sinne what so euer is agaynst the word of God Censura Colon. leaf 44. These wordes are guilefully reported péeced and culled out for your purpose of a large discourse and yet most true in their sense The occasion whereof was this One Monhemius a Lutherā against whose Catechisme this Censure of Colē was made would néeds proue Concupiscēce remayninge after Baptisme to be a damnable mortal sinne albeit no consent of harte were geuē vnto the same and for proofe of the same he brought in this definitiō of sinne Sinne is what so euer repugneth to the law of God The which definition the Censure of Colen affirmeth not to be in al respects perfecte but that dyuers wordes should be added to the same as for example in stéede of that he sayeth Sinne is what soeuer c. he should haue sayed Sinne is an action for that there be dyuers things which repugne against the law of God as euil men euil lawes the deuils and the lyke which notwithstandinge are not properlye sinnes for that they are not actions Secondlye he should haue sayed not onely Sinne is an action but Sinne is a humane or reasonable action for if a mad man a foole or a beast should commit an acte prohibited by Gods lawe as for example kill a man it were properly no sinne Thirdly he should haue added voluntarie for if a man should doe a noughtie acte against his will as