Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	ghost_n	holy_a	remit_v	8,165	5	11.0672	5	true

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

childishlie doe you cast in an exception of euill men and such like that they are agaynst the lawe of God confounding and huddling in deede The question is altogether of the corruption transgression and sinne which man c●mitteth and you runne to beasts and to the sinne of deuils where in it is good to note that as you speake not to the question so your speach is not true For euill men as they are the creatures of GOD are not against the Lawe but the euill in men not the deuils but the corruption and euill in them not euill lawes as they commande but y t euil in lawes as it is either commanded or executed You must put a difference betweene the creatures and ordinances of God which are all good as they were created and ordeined and the same as they are nowe by themselues corrupted and made abominable To that you say these things are not properly sinnes for that they are no actions I answere If nothing be sin but that which is an action what Censure will you giue vpon Gods iudgement against Hely for not vsing discipline toward his sonnes What sentence will you pronounce for those watchmen that sound not the trumpet when they see the enemie comming Here is no euill action done but a good action left vndone y t is a sin and hath receiued the punishmēt of sinne It followeth in the Iesuites definition Sinne is an humane or reasonable action I would not say sinne is an humane or reasonable but a beastly or vnreasonable action of a man indued with reason Yet in the Censurers iudgement if a madde man or a foole kil a man it is properly no sinne but these effects of sinne these great in●irmities of folly and madnes shall excuse murder adulteri● and other like enormities Lastly you say in the definitiō of sinne it must be added that it is a voluntarie action done wittingly Al these additions are additions in deede and lay open notable corruptions in your doctrine For whatsoeuer is not of faith is sinne be it against thy will or w t thy will bee it an action or no action be it reasonable as you speake or against reason If this part of their definitiō were true thē original sin should he no sin because you cannot make it an action done willingly or wittingly Moreouer touching manslaughter done vnwillingly or vnwittingly and to one that is not hated it may be answered that hee that hath so killed a man must flee to the citie of refuge if he be found from the bounds and liberties thereof then the anenger of bloud may kill him Also he cannot depart from the Citie of refuge till the death of the high Priest whose death seemeth herein in some sort to prefigure the forgiuenes of his sinne in the death of Christ the great high Priest Lastly Howlets booke acknowledgeth a sin of ignorance against Christ the wisedome of the Father and hee maketh willing sinne and wittingly committed to come neere the sinne against the holy Ghost Thus betweene your doctrine and his it will fall out that some sinnes are no sinnes and againe that all sinnes are done wittingly and therefore are in some sort against the holy Ghost not easely remitted Which doctrine condemneth all veniall sinne and leaueth no place for indulgences and Pardons for al sinne is wittingly and willingly done sayth the Censure and all such sinnes are against the conscience and therfore damnable saith Howlets author This is the harmonie and consent of your doctrine to mitigate the sorowes of a weake conscience w t many discordes placed in an euil concord As for your example that Iacob sinned not in lying with Lea because he knewe it not it is to make no sinne of a double sinne for Iacob sinned in iudgement not knowing what he did and so sinned as vpon the like ignorance for want of regarde hee might easily haue committed the fowlest incest Also it cannot bee proued that the bed was altogether vndefiled To conclude therefore howsoeuer you alledge Austen to approue your definition it is no way so large as sinne and therefore a most vnlearned definition You prouide for some way to escape by these your last woordes And this is to bee vnderstoode of actual sinne properly betweene properly and vnproperly betweene actuall and not actuall you thinke to finde a defence because the wordes may be diuersly taken But if euery thing repugnant to the lawe of God bee sinne in deede though not actuall the question is graunted and nothing left to you but a warre of woordes against the trueth The contrary doctrine followeth The transgression of the lawe is sinne Howe tauntingly how scornefully doth y ● masker play his part Hee woulde make his reader beleeue I haue made a vowe not to deale plainly in any one thing and that I can not alleadge one litle sentēce without falsifying I prayse the Lorde it is farre from me to make any such vowe or to haue any such vngodly purpose 〈◊〉 〈…〉 approue my cōscience euē to my enemies That you may haue a proofe he●●of this very place out of S. Ioh. which you so w●der at shal be a witnes being in sense truly fitly aleaged to proue it sin whatsoeuer is against or beside y t law of God For as si● is the transgression of the law so again the transgression of the Lawe is sinne these two are conuerted as the ●●finition and the thing defined and as the termes which are mutually verified one of another To giue you an example whereof we say The Gospe● is the power of God to saluation againe The power of God to saluation is the Gospel As for the 〈◊〉 let the same Aposties words be ma 〈…〉 〈◊〉 the fourth chapter where he sayth God is a Spirit yet the woordes lye thus in the Greeke text a Spirit is God wherefore let not a transposition seeme 〈◊〉 to you when you see it bringeth no 〈◊〉 but a true sense ●either accus● 〈…〉 when there is no fraude 〈◊〉 〈◊〉 of trueth To make some shew● of your fa●●● accusation you lay downe a fal●● example for a man 〈◊〉 〈◊〉 〈◊〉 are not termes generally verified one of another being one the generall and conteyning more the other the speciall and hauing lesse If you had brought an example of the like it would haue followed wel without any shewe of fraude For as Euery reasonable creature is a man so againe Euery man is a reasonable creature They that are exercised but a litle in the knowledge of these propositions may easily see your erro●r or purposed deceit in the example and your false accusation in the matter But after a false example let vs see a false conclusion you conclude saying So these words as Saint Iohn 〈…〉 eth thē are most true Euery sinne is iniquitie or transgression of the lawe But as I vtter the● you say they are false to witte that euery iniquitie or

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