Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	david_n	lord_n	nathan_n	4,238	5	12.7447	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21064	A sermon preached at Paules Crosse the 19. of Iuli 1579 setting forth the excellencye of Gods heauenlye worde: The exceeding mercye of Christ our Sauior: the state of this world: A profe of the true Church: A detection of the false Church: or rather malignant rable: A confutation of sundry hæresies: and other thinges necessary to the vnskilfull to be knowen. By Iohn Dyos. Seene and allowed.	Dyos, John.	1579 (1579)	STC 7432; ESTC S111984	61,205	176

father Origen calleth all them brethren of the Phariseis which séeke to entrap men And Aretius a learned man sayth Diabolicum est quaerere quod carpas quod damnes It is deuilishe to séeke to taunt to carpe to condemne Some folowed him to sée as vaine curious persōs do now a dayes which come to Sermons to see and not to learne Domine volumus a te signū videre Maister we would sée a signe of thee but he aunswered and sayd vnto them this euill and adulterous generation séeketh a signe but there shall no signe be geuen to it saue the signe of the Prophet Ionas Some preasse to heare inuectiues Some to be more ready to contēd and a few alas to few for the loue of Gods holy worde as this company And yet not vnlike but that some of them afterward cried Tolle eū crucifige eū away with him crucifie him Such is the inconstācie of the vnconstant multitude To this tendeth the parable of the séede some fell by the hygh wayes side some vpō stony places some among thornes some fell into good groūd brought forth frute some an hūdred fold some sixtie and some thyrtie folde Thus much for that point By the word of God I vnderstād here the word of the Gospell that is that Iesus is the true Messias the sonne of the woman of whom it is sayd Conteret caput Serpentis he shall breake the Serpentes head and valiantly vanquish the power and puissance of Sathan That sonne of Abraham in whom all the nations of the earth shal be blessed The sonne of Dauid which in the house of Iacob shall raigne for euer That sonne to whom it is sayd aske of me I will giue thée the Heathen for thine inheritaunce sit thou on my right hand till I make thine enemyes thy foote stole To be short that ladder of Iacob which reacheth to heauen Christ taught sometyme the law sometyme the Gospell Albeit the Sermon of Christ in the v. vj. vij Math. is a true interpretation of the law yet notwithstāding the law is not the thyng for preachyng whereof Christ was sent in to this world For as we read in Esay 61. 1. vers The spirit of the Lord is vpon me for the Lord hath annoynted me and sent me to preach good tidynges vnto the poore Christ came not as a law maker or a law teacher as Moyses came before Hereunto is added that the word of the law doth slea or kill as S. Paule teacheth but the word of Christ giueth life as he testifieth him selfe veryly veryly I say vnto you if a man kéepe my saying hee shall neuer sée death The law is a knowledge knowen by nature as the Apostle witnesseth The Gospel is not knowē by nature but published frō the secret determination of the Godhead by our Lord Sauiour Iesus Christ Lex per Mosen data est gratia veritas per Iesum Christū facta est The law was geuen by Moyses but grace and truth came by Iesus Christ And our Sauiour saith to his disciples To you it is geuen to know the secretes of the kingdome of god c. And also to Peter he sayth flesh bloud hath not opened that vnto thée but my father which is in heauē Read. 1. Cor. 2. 1. Cor. 4. 2 Cor. 5. Collos 4. 1. Tim. 3. Rom. 16. The law sheweth sinne The Gospell sheweth Christ the Sauiour of the world teachyng that sinnes are forgeuē to all that beleue in him that they are reconciled to god These thynges do the wisemen Prophetes Scribes specially teach which are sent from the sonne of God. The law requireth onely obedience and condēneth the guilty The Gospell giueth remission of sinnes freely in the name of Christ to the penitent relieueth and comforteth the troubled consciences with his sweete promises The promises of the law are conditionall ye shal kéepe my ordinaunces and my iudgementes which if a man do he shall liue in them the promises of the Gospell are certaine and free Come to the waters all ye that be thirsty and ye that haue no money come buy wyne and milke without any money or moneys worthe All haue sinned and haue néede of the glory of God but are iustified fréely by his grace through the redēption that is in Christ Iesus Therfore by fayth is the inheritaūce geuē that it might be by grace The law proposeth preceptes the Gospell hath promises The law is a rule of good workes the Gospell is a doctrine of the person and benefites of the Messias The law denounceth the wrath of God eternall malediction death and damnation to all men for sinne Maledictus omnis qui nō permāserit in omnibus his c Cursed be he that continueth not in all the woordes of this law to do them all the people shall say Amen The Gospell offereth remission of sinnes to all men To giue knowledge of saluation to his people for the remission of their sinnes The law iustifieth none saueth none deliuereth none from sinne but accuseth bewrayeth sinne condemneth all the Gospell of Christ is the power of God to saluation to all that beleue offeryng to all remission of sinnes rightuousnes eternall life To be short the law is to be terribly thundered to the wicked negligent and impenitent the Gospell is sweetely to be sounded to those that acknowledge their sinnes and hartily repent for the same The swéete proclamatiō of Christ teacheth the same Come vnto me all ye that labour sore and are laden and I will ease you c. Of this we haue example in the Prophet Nathan who by a similitude thundered the law agaynst kyng Dauid Dauid repenteth saying I haue sinned against the Lord Nathan pronounceth the Gospell The Lorde hath put away thy sinne thou shalt not dye The worde of God or doctrine of Christ is called the worde of God that is the doctrine which Christ him selfe reuealed to men Whereof the principall point is frée remission and forgiuenesse of sinnes by fayth in Christ Iesus The efficient cause of this Gospell is the whole Godhead the eternall Father eternall Sonne and eternall holy Ghost The mouyng cause is the excéedyng mercy of God and his passyng loue toward mākynd So God loued the world that he gaue his onely begottē sonne that whosoeuer beleueth in him should not perish but haue euerlastyng lyfe The first instrumētall cause is the sonne of God our Lord Iesus Christ An other instrumentall cause are the Prophetes Apostles Euangelistes other teachers of the doctrine of the Gospell Therfore the Apostle sayth Let men estéeme vs as the Ministers of Christ and disposers of the secrets of god We together are Gods labourers c. we are messengers for Christ euen as though God did beséech you through vs. The materiall cause is Christ with all his

them it was exceeding maruelous to all mē that beheld the princes industrye Alphonsus that famous king of Aragonia being mislyked of one Matthaeus Siculus a man of great holines for that he laboured with his owne handes aunswered smilingly Nunquid Deus natura nequidquam Regibus manus dederunt Hath God and nature geuen handes to kinges for naught All creatures laboure the Angels labour they are sayd to be the messēgers of God and ministering spirites The sunne laboureth continually The starres are doing The moone neuer staieth The fier can not be without making some worke The ayre is neuer idle but is doing after his manner The earth is neuer at rest she bringeth fourth naturally her plantes other fruites The waters floudes fountaynes frauaile cōtinually These litle creatures Spiders Bees Emets Conies doe painfully labour And shall man be idle Tyme in this matter must be obserued make hast in youth Aestas non semper fuerit componite ●●dos While the sunne shineth make haye The tyde must be taken when it commeth Make hast in youth that in olde age you may reioyce In death haue good report and after burial liue for euer But many geue themselues to sensualitye and neuer leaue it till they be come to themselues a most miserable miserye to their frendes a shame and sorrow to their enimies a ioy to the common weale a burthen and to the common people a iesting stocke The tyme of youth especiallye here is to be obserued In youth Alexander banquished India Scipio Africanus the West and South Pompee surnamed the great Spayne Drusus Germany Achilles Troy. Idlenes is a mother of trifles a stepdame of vertu an image of death a nurse of al euill a pillow of Sathā the ground of all mischiefe a contagious pestilence a sinke of sinne and a foule puddle of all vices Clemens Alexandrinus sayth vita oliosa non vita appellanda An idle lyfe is not to be called a lyfe Seneca complayneth that we lose a great part of our tyme in doing nothing a greater part in doing euill and the greatest part of all doing thinges which nothing concerne vs Idlenes bringeth forgetfulnes idlenes corrupteth the minde and causeth infamie Quaeritur Aegisthus quare sit factus adulter In promptu causa est desidiosus erat If it be demaunded why Egisthus became an adulterer the matter is sone aunswered forsoth he was idle Idlenes bringeth beggary Prouerb 10. 20. 23. 28. From idlenes are many diseases Euē as moderate labour preserueth health as phisitians report so Idlenes weakeneth the body diminisheth strength and bringeth many infirmities by ill digestiō Hēce commeth losse of tyme the day lost the night commeth the night when no man can worke The day is but short our lyfe is soone gone Therefore while we haue tyme let vs doe good to all men espetially to them which are of the houshold of fayth Hence commeth all mischiefe While men slept the enemie came sowed tares among the wheate and went his way When men runne not forward in the race of their saluation when men seeke not to knowe Christ Iesus crucified when men haue vertue in detestatiō behold Sathan our auncient enemie bestyrreth himselfe and soweth the tares and darnell of heresies seditions vice and vilanye in the hart of man The Crabbe sayth S. Ambrose delighteth very much to eate Oysters But for that the Oysters are so strongly fenced with two hard shelles which he can not breake by strength he waiteth diligently to bring the Oysters out of the water into the sunne and by helpe of the ayre and winde the Crabbe presenly putteth a litle stone into the Oyster as he gapeth whereby he can not close or bring together agayne his shelles Than afterward the Crabbe without daunger putteth in his clawes and eateth the meate of the Oyster at his pleasuure Euen so sayth he when men are geuen to idlenes open their mindes vnto sensuall pleasures the deuill commeth casteth into their mindes and hartes euill cogitations in such sort that their shell which before did defend them can not be drawen close together agayne and than easely doth he vtterly deuour them Idlenes maketh of men womē of womē beastes and of beastes monsters We shall finde the causes of all mischiefe in euery commō wealth to spring of idle persons they are the firebrandes of sedition and the causes of all ciuill dissention King Dauid whē he gaue himselfe to idlenes and slacked to launch his net into the déepe committed two horrible sinnes adultery and murther As long as Sampsō fought with the Philistines he could not be taken of his enemies but after that he slept in the bosome of a woman and idlely continued with her by and by he was taken and made blinde by his enemies Kyng Salomon after he gaue him selfe to ease was seduced and beguiled of women but when he was exercised in building the temple he was in the state of grace Watch ye therefore good Christians For I know you are not holyer thē Dauid stronger then Samson nor wiser thē Salomon Idle persons haue bene plagued shal be plagued Terrible is that saying Take from him that péece and giue it to him that hath x. péeces Sodom was destroyed with brimstone fire for pride fulnes of meat aboundance of idlenes and vnmercyfulnes S. Paule writyng to thess. sayth we haue heard that there are some which walke among you inordinatly and worke not at all c. If there be any that wil not worke let him not eate Amâsis a noble kyng of Egypt made a law that yearely euery man should make a recknyng to the rulers of his Prouinces or countreis how and by what occupation he liued and he that either would not do this or shew by what lawfull meanes he got his liuyng should dye The same law had the Areopagites The same law Solon borowed from the Egyptians made for the Athenians I would the same law were made in Englād It was prouided by the law of Oraco that he that was found an idle person should lose his head The Gymnosophistes wise men of India had idlenes in so great detestation that when meat was set on their tables they vsed to demaund of their young men and maydēs what they had learned or done since sunne rising and if any were foūd to haue bene idle they lost their dyner These wise men hated extremely all slouthfull persons And all such for that they had done no good in this lyfe as though they had neuer liued they buried among beastes Notable was the custome among the old Indians for their maner was euery night before supper to examine euery man how hee had bestowed that day and if any could not proue that hee had bene about some good exercises their vse was to expell him out of their company Whiche they did by the exāple of Bées which can abide no dranes but as soone as any begynneth to be