Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	distinction_n	mortal_a	venial_a	4,934	5	12.1153	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16163	A friendlie communcication or dialogue betweene Paule and Damas wherein is disputed how we are to vse the pleasures of this life. By Samuel Byrd, Master of Art, and fellow not long since of Benet Colledge.	Bird, Samuel, d. 1604.	1580 (1580)	STC 3086; ESTC S102321	65,647	186

that the Cap. 16. 49. sinnes of Sodom Gomor were fulnesse of bread pride and idlenesse the place is plaine inough it néedeth no interpetation onelie a godlie meditation will serue the turne This kind of men that I speake of thinke that little sinnes are not to be made account of yet we will laugh at that foolish papisticall distinction betwéene mortal veniall sinnes For whorebome theft murder is not that deadlie sin that the Apostle speaketh of No sinne is veniall euerie sin is deadlie For 1. Iohn 5. 16 the reward of sinne is death all vnrighteousnesse is sinne as Iohn teacheth vs accursed is he that shall not continue in euerie thing that is written in the booke of the Law to do it we must loue the Lord with all our hearts with al our thoughts When men chafe at cards or at tables we vse to speake fauourablie of this sin It is in their heat but afterward they are good fellowes againe But the holie Ghost when he intreateth of this matter he sets it out after an other sort He that worketh wrath Pro. 21. 24. in his arrogancie proud hautie and scornfull is his name A théefe maie lessen his sinnes by considering that vnworthinesse of the partie from whom he stealeth he is a churle and doth no good with his monie and therefore it were a good turne to rob him So likewise may the murderer if he be a godlie man whom he killeth he may say he did him a good turne if hée bée a wicked man that he killeth then he did the common wealth a good turne but where is the cōmandement of the great God all this while It is true that so long as we liue the roote of sinne shall dwell with vs in our mortall bodie We are not pure as that Familest supposeth but yet we must striue to be pure as the scripture teacheth Lust after it hath conceiued it bringeth forth sin as Iames teacheth We ought therefore to be vexed and wearied with it to desire after a patient manner to haue this tickle estate changed The Apostle Paul crieth out not onelie in his owne person but in the person of euerie regenerate man Wretched man that I am who shall deliuer me from this bodie of sinne If so singuler a man was not throroughlie cast downe before hée had wrasteled with the iustice of God in this commaundement we are to take héede least in suspecting that to be in vs which we want we become carelesse in séeking the mercie of Christ without the which there is no helpe We must iudge our selues least we bée iudged of the Lord wée must be confounded in our selues our deliuerie must be from the gates of death wée must knowe that our saluation doth cōsist in his frée grace séeing euen our thoughts are poisoned If this doctrine séemeth to rough we must remember that it was the saieng of our mercifull louing God euen of that God that loueth man déerelie and sent his onelie sonne to suffer a most horrible and a shamefull death for vs miserable men and that also euen when we were his enimies I saie it was the saieng of this God Whensoeuer thou eatest of the forbidden trée thou shalt die that deth Cōtrariwise it was the saieng of the enuious serpēt which was a manslaier frō the beginning the father prince of tyrāts which gapeth continually for bloud goeth about like a roaring Lion séeking whom he may destroy I say it was the saieng of this our profest sworne enimie that can abide no truce with vs you shal not die at al. But if we mark to what a sower death the swéet words of this flatterer tended we shall be forced to confesse that they wer more bitter thē wormwood that the wounds of him that loueth are farre better thē the kisses of him that hateth We must therfore resist that diuel thē he wil flie frō vs I grone for the amendmēt of these men what shold I saie vnto thē I wil shew vnto thē yet a little their owne estate to the end they may repēt I wold desire thē therfore in the feare of God to examine thēselues by such places of scripture as I will shew thē We read in ye. 4. verse of the. 28. of the Prouerbs that those that forsake the lawe praise the wicked but those that kéep the law do fight against thē We read in ye. xv psalme that he shall dwell in the tabernacle of God in whose eies a wicked man is despised which doth honour those that feare God He that approueth the wicked condemneth the innocent both of thē are an abhominatiō to the Lord. Now let them marke themselues whether they be more readie to blaze abrode that infirmitie of those which are not ashamed openlie to professe Christ his religion thē they are to vtter the lewd behauior of those that for any thing they can perceiue lie still in their accursed estate when an vnsatiable man resident or a wicked vaine man is but a little touched then we must iudge that best we do not know their hearts we cannot indéed sée directlie into their hearts no more then I can sée the hart of him that hath cōmitted actual whoordome or actuall murder but by their couetous vaine proud behauiour words we knowe they haue proude hearts vaine and couetous heartes for out of the abundance of the heart the mouth speaketh How can I set my selfe against a wicked man How can I dispise him if I cannot tell without iudgeing who is wicked In the Chapter of the Prouerbs that I last alledged it is said that he that hideth his sinne shall not prosper but he that confesseth forsaketh them shall haue mercie Happie is he that alwaies stādeth in awe but he which hardneth his hart shall fall into euill Reioice O yoūg man saith the Precher in thy youth walke in the waies of thine heart and in the sight of thine eies but knowe that for all these things God will bring thée to iudgement We vse to alledge the naturall inclination to naughtinesse that is in man to the end more libertie of sinning might be graunted him we are no Angels and so foorth but the consideration thereof ought to make vs more warie and more afraide of sin of the occasions of sinne as the 12. verse of the. 6. Chapter to the Ephesians teacheth vs. We thinke if wée maie haue so much time a lit●●● before we die as to saie Lord hau● mercie vpon me they shall doe well enough But the Scripture saith not euerie one that saith Lord Lord shall enter into the kingdome of heauen They shall call vppon me saith the Lord and I wil not heare them The Pre. 1. reason is because they aske not in faith for euerie man beléeueth not faith is no light opinion We thinke we maie repent timelie enough whē we are olde or whē we are gréeuouslie sicke but the Scripture saith driue not off from daie to daie to turne to the Lord for sodeinlie shall his wrath come Christ saith to all such that their maister wil come at such a time as they least looke for him Hieremie in his lamentations giueth vs better counsell then so It is good saith he for a man to beare the yoke in his youth contrarie to that diuellish saieng of some A young Saint and an olde diuell For teach a childe in the trade of his youth when he is olde he wll not depart from it I remember maister Ascham saith that there was a Iudge in England that had a companie of wilde Gentlemen brought before him for their misbehauiour they desire the Iudge that he would consider their case by his owne because he himselfe had ben somtimes wilde as they were But the Iudge willeth thē in anie case not to presume of his recouerie for whē I was young ther was twelue of vs saith he that rioted then as you do now but onelie two of vs came to good the rest were hanged I doe not speake this to the end that anie gamester that hath a misliking of his present estate should dispaire of himselfe for though the waie be straight that leadeth vnto life yet the Lord can make vs crucifie our affections denie our selues his yoke shall then be easie and his burden light the keping of the commandement as Iohn saith shall not then 1. Iohn 5. 3. be gréeuous for all that is borne of god ouercommeth that world Salomon speaking of these waies of wisdome saith that her waies are waies of pleasure all her paths prosperitie Throw thy selfe downe therefore before the footstole of Iesus Christ whatsoeuer t●ou art with sighing sobbing then hough gamsters haue ben thine onelie ioie darling yet he can make thée forget all euen by that mightie power whereby he is able to subdue all things vnto himself shal he bring this thing to passe Though by this meanes thou doest well perceiue that thou shalt forgoe the louing counteuance of a great manie yet the Lord will be vnto thée in stéed of all For he will comfort thée on this manner If you were of the world that world wold loue you for the world loueth hir owne such loue as it is wont to vse you should haue part of it but now you are not of the world therefore the world hates you If the world hateth you it hated me before you be of good chéere I haue ouercome the world feare not little flock for it is your fathers will to giue you a kingdome Those that sow in teares shall reape in ioie FINIS ¶ Imprinted at London by Thomas East for Iohn Harison the younger dwelling in Pater noster Roe at the signe of the Anker and are there to be solde

when lucke as they call it goeth against them they will bée sure to saue themselues from loosing so that the partie with whome they plaie shall bée sure to goe by the woorst But you knowe many times the parties that plaie are cunning all alike for gaming hath no such wit in it but that it maie easilie be found out if men would bend themselues to it There is nothing then that beareth the swaie but the chaunce as they tearme it of the Dice for one winneth one daie and another another daie They winne I saie and loose by course as it falleth out What then thinke you is the thing that mooueth men to plaie when they haue no aduauntage of him with whome they plaie Paul The thing that moueth men to plaie when they cannot deceiue though they would I thinke is an ouer well conceiuing of themselues For though they sée no reason why yet because they like better of themselues then of the partie with whom they plaie they thinke the Dice must néedes goe on their sides for they suppose that the victorie shall alwaies be bestowed vpon the worthier person Why saie they should not I win as well as he Demas Yea but though men doe léese at this lotting and square plaie at Dice and Cardes yet will they continue plaie still what thinke you is the cause of this Paule Euen the same pride that before I spake of and therefore the partie that loseth calleth the victorie of him with whom he doth play Nidgits lucke He séeth no wittie indeauour of the conquerour which might driue him to confesse that the partie with whom he plaieth is too hard for him and being still the worthier person in his owne conceipt he thinketh that at the last the Dice will remember him so they neuer make an end of plaie If therefore we looke vpon the first cause that moueth men to plaie at this game we must néedes mislike of it Now if we looke vppon the matter wherevpon this game doth consist and without the which it will not be we shall sée it is monie For they hope to winne or els why should they plaie and you knowe that hope is couetous Demas Yea but I cannot so soone yéeld vnto you in this matter For manie rich merchants and Gentlemen doe vse this kinde of sport which I thinke make no great account of moneie Paule You speake as if rich men were not couetous Doeth not the Poet saie and doth not dailie experience teach vs that Crescit amor nummi quantùm ipsa pecunia crescit It is a popish presumption to thinke that we are not prone to couetous desires as we are to all other sinnes But plaieng at this moneie game doth allure vs to this sin which thing we haue little néed of therfore it is the will of God that we should auoid such allurements Demas Yet gamesters of all other men are commonlie franke fellowes and therefore of all sinnes I cannot sée how you can charge them with the sinne of couetousnesse Paule They are franke indéede when at their hosts or at a Gentlemans house the paie the boxe or giue to anie that stand by or spend it in good chéere but their franknes comes alwaies out of another mans purse so that they are couetous but yet after a more gentlemanlie manner then the miserlie people in the countrie are You maie call it a statelie a loftie kinde of couetousnesse yet as you saie there is a kinde of riot ioined with it for they hazard their monie to satisfie their affections But because you are somewhat doubtfull in this point I wil proue vnto you by a visible demonstration that all gamsters are couetous All gamesters though they had rather plaie small game thē sit out yet if they haue vsed franke plaie and are driuen either for want of moneie or els for that the partie that plaieth with them will not venture much moneie if they be thus driuen to plaie for a small sum they plaie not with halfe the delight they were accustomed to plaie with all neither care they to plaie with him whom they loue déerelie By the which things it is euident that there sport is to win moneie Thus whether you looke to the first cause the moueth men to this game or to the matter whervpon it doeth consist wée sée it cannot be allowed of And if we looke vppon the formall cause If I saie we will looke vpon the forme fashion of the game it selfe wee shall finde that it deserueth as little fauour as the other two causes that are alreadie spoken of If one bée ouerséene at Mawe and against his will loose his dealing shall he not loose foure At Ticke tacke if a man touch the wrong chip doth he not loose the game The like maie be said of the rest for what fairer plaie then dotage But in bargaining if the like aduantage be taken though the common Lawe alloweth it yet our Lawe of conscience doth ouerrule the matter And who is he that will not crie out vpon a man giue his friends warning of him if taketh vauntage of an Obligation when by forgetting the day the monie is brought a daie after the date And yet who séeth not that there is the like equitie in both For if they saie that the partie that is ouerséene and of whom the vauntage is taken did agrée vpon the matter at their sitting to plaie that he knoweth well enough that it is the order of plaie and that it is lawfull for him that is ouertaken to take the like aduauntage of him that hath the forfeiture euerie man knoweth that a man maie as trulie saie the same of the forfeiture of an obligation If answere be made that the one is a serious matter the other is done in sport the word of God which is a touchstone to trie euerie déede euerie word euerie thought This word of God alloweth no such distinction sinne is sinne whether it be committed in earnest or in sport Take héede of this distinction if you will for it is the méere sophistrie of Sathan And I praie you what occasion of wrangling is giuen euen by gaming it self If a die stand a wrie at the fall how manie gamesters can tell whether the fairest to the caster or the fairest to the skie should be the throwe At Mawe if the ace of hearts be turned vp when he that is to make maketh this for it then doth a meruailous controuersie arise whether he that turneth it vp should win the set or he that winneth fiue tricks then must wagers be laide I remember once there arose such heart-burning betwéene two for the like blinde controuersie that béeing dailie companions before they met not together of a quarter of a yeare after They had both likelie games the one asketh a card an other for me saith the other thus they both asked so long till the whole bunch was out The question was whether the trumpe that was turned vp at