Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	mortal_a	nature_n	venial_a	6,243	5	12.3225	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04215	A defence of the churches and ministery of Englande Written in two treatises, against the reasons and obiections of Maister Francis Iohnson, and others of the separation commonly called Brownists. Published, especially, for the benefitt of those in these partes of the lowe Countries.	Jacob, Henry, 1563-1624.	1599 (1599)	STC 14335; ESTC S107526	96,083	102

before The notorious dissolute wicked some were reclaimed all vndertook another profession a new appearance of Christianitie And no doubt the like is to be thought of these as before I obserued touching the ignorant men Now all this was done not intollerablie doubtlesse though I graunt weakely corruptly And very like euen to your owne receiuing into your Church at this time nay more tollerable and more lawfull then yours who to furnish onely one congregation haue receiued many knowne bad men and very ignorant yea and still retaine men full of contention bitter strife 1 Cor. 3.3 In a word this I answer That which disanulleth not a Church gathered and settled That disanulleth it not in the gathering and beginning But such mixtures doe not disanull a Church gathered and setled as appeareth aboue in the scriptures quoted against the First Accusatiō Mat 23. Luke 2. c. Therfore such mixtures did not disanull our Churches then in their beginning Accusa ∣ tion 3 The Third Accusation is our Assemblies remayne in obedience to the false Antichristian officers c. Let this be our generall sinne yet there is diuersitie of sinnes All are not of like detestation before God nor of like cōsequence against vs. I say not that any sinnes are veniall but I say All sinnes by their nature are mortal yet doe they not al alike abolish vs from Christ nor depriue vs of the glory of God Now this sinne of outward church orders is not of the most heynous nor extreamest disobedience There are sinnes against the * 1 Cor. 15.3 3. 4. Rō 4.25 1 Cor. 3.10 11 12 13 14. foundation and there are sinnes that stande with the foundation ibid. wherein men liuing and dying ignorantly without perticular repētance may be saued Such were the sinnes of the Iewish church and estate in Christes time and after as “ Beza in Acts 15.20 some thinke euen till their Temple and Citie were destroyed though they did personally hate and persecute Christ Such also was the sinne of the auncient declyning Bishops Epiphanius Augustine Chrisostom Leo of Rome c. No lesse was in ours of late Cranmer Ridley Hooper c. in King Edward dayes and no greater is now in ours presently especially touching our Churches Ministers too generally If you say we are all conuicted nowe and sinne against our cōsciēces as they did not in those times It is vtterly false a palpable vntrueth Whosoeuer knoweth any thing in our church estate generally must needs see it that this poinct touching the Hyerarchy is not acknowledged euen of ignorāce in a thousand to one many holding not of the simplest this present gouernement to be th' only true right kinde but all men almost to be indifferent lawful very few indeed scarse to be found that see it to be meerly nought or as you terme it wicked intollerable And in King Edwards time whosoeuer considereth shall finde that the godly learned Protestāts then were not vtterly ignorant of this poinct of reformation and yet sinned not against their conscience in bearing with the times neither were abolished from Christ And surely touching the Iewes they were all generally more conuicted then that Iesus was the Christ then we are now that the Prelacie is of Antichrist yet they remayned a church stil because generally indeed they were not plainly conuicted Thus thē this our sinne is * See the 2. sortes of fundamental sinnes in the 2. Reply to your 7. Reason before pag. 48. no way fundamentall it destroyeth not faith Christianity in our whole assemblies Therfore they remaine Christian people still as I affirmed not all godles prophane as he vncharitably speaketh O beware of rash and hasty iudging euen of one brother Rom. 14.3 4 13. how much more of such so many whole assemblies professing Christ in Englād Woe be vnto him which curseth where God curseth not Num. 23.8 As also indeed that blesseth where God blesseth not We desire you not to blesse vs in our euil but we warne you not to curse vs in our good which indeed turneth vs not to any furtherance but to a great hinderance and stumbling block stopping vs frō that sinceritie which els we should dravve nearer vnto Blessed is he that iudgeth wisely that is without affection partialitie euen of him that is despised Better it is and more Christian like euen to offende in too much compassion and patience especially towardes so many hundreth thousands by whom we know nought saue good in this poinct then to offend in too much rigor and seueritie vniust anger Mat. 5. ●2 Howbeit this were not indeed to offend as hath bene aboue shewed And briefly in twoo words thus I conclude it farther that That faith religiō taught in the booke of Articles published 1562. maketh the people that beleeue and obey the same true Christians such as so liuing and dying may be saued But our Church doeth so holde that faith Therefore they are true Christians The Proposition onely is doubted I had thought none so desperate as to deny it but lately I vnderstand they haue denyed it Howbeit for answer I referre them partly to that which here hath bene said before and especiallie to that which is replied to their Answer in the former Treatise which being well weighed I doubt not but all indifferent and Christian mindes will acknowledge our publique church assemblies in England to be true Christians REASON II. F. Iohns SEcondly the Priest doth not celebrate or pronounce any marriage without the married first giue their consent But the Prelats make Ministers without before the peoples consent Therefore the comparison holdeth not H. Iacob FIrst it is very vaine to make this any matter viz. the peoples cōsenting either before or after the Prelats ordeyning For whether before or after it is in nature and value all one They in their ignorāce hauing respect only to the Prelats act And if it were so that the Priest should sometymes marie a couple the Maide being meerly enforced and denying consent yet not striuing nor resisting and a while after shall willingly agree and like Out of question there is now true wedlock betweene them Euen so the case is betwixt the Church and the Minister 2. But what will they except here against those Pastors amōgst vs that were first chosen by the people they first professing their consent and are after instituted inducted by the Praelat Many are thus called amongst vs the most haue the peoples consent euen togeather at their first inducting at least wise they haue soone after by the peoples submitting mainteyning them euen presently 3. Lastly in a word where he saith the Praelats make Ministers without and before the peoples consent We “ Beza in Act 14.23 Fenner against Bridges Pag. 148. affirme that they make not the Pastor at all indeed and in truth but only supposedly It is the Churches consent that maketh him