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
A63067	A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.	Trapp, John, 1601-1669.; Trapp, Joseph, 1601-1669. Brief commentary or exposition upon the Gospel according to St John.	1647 (1647)	Wing T2042; ESTC R201354	792,361	772

3. sought to do but with ill successe For it tyeth and hampereth men with an Aut 〈◊〉 aut patiendum either you must have the direction of the Law or the correction either do it or die for it Thus the Law is a schoolmaster and such a one as that that Livy and 〈◊〉 speak of in Italy that brought forth his scholars to 〈◊〉 who had he not been more mercifull then otherwise they had all perished The comfort is that it is a schoolmaster to Christ who became bond to the Law to redeem us that were under the Law from the rigour bondage irritation and condemnation thereof So that the use that now we have of it is only to be as Pauls sisters son to shew us our danger and to send us to the chief Captain of our salvation who came not to destroy the Law but to fulfill it But to fulfill it To complete and accomplish it for he fulfilled all righteousnesse and finished the work that was given him to do A new commandement also gave he unto us that we love one another which love is the complement of the Law and the supplement of the Gospel Besides Christ is the end of the Law to every one that beleeveth and commandeth us no more then he causeth us to do yea he doth all his works in us and for us saith the Church Isa 26. 12. Thus Christ still fulfills the Law in his people into whose hearts he putteth a disposition answerable to the outward Law in all things as in the wax is the same impression that was upon the seal This is called the law of the minde Rom. 7. and answereth the law of God without as lead answers the mould as tally answereth tally as Indenture Indenture Heb. 8. 8 9 10. with 2 Cor. 3. 2 3. Rom. 6. 17. Verse 18. For verily I say unto you This is his ordinary asseveration which he useth in matters of weight only For a vain protestation comes to as much for ought I know saith a Worthy Divine as a vain oath Till heaven and earth passe And passe they must The visible heavens being defiled with our sins that are even 〈◊〉 unto them as Babylons sins are said to be Rev. 18. 5. shall be purged with the fire of the last day as the vessels of the sanctuary were that held the sin-offering The earth also and all the works that are therein shall be burnt up And this the Heathens had heard of and hammerd at that the world should at length be 〈◊〉 with 〈◊〉 as Ovid hath it and Lucretius disputeth it according to the naturall causes But Ludolfus of the life of Christ doth better when he telleth us that of those two destructions of the 〈◊〉 the former was by water for the heat of their lust and the later shall be by 〈◊〉 for the coldnesse of their love One jot Which is the least letter in the Alphabet 〈◊〉 calleth it a half-letter and Luther rendreth this text Ne minima quidem litera not so much as the least letter Or one tittle Not a hair-stroke an accent on the top of an Hebrew letter the bending or bowing thereof as a little bit on the top of a horn The 〈◊〉 have summed up all the letters in the bible to shew that one hair of that sacred head is not perished Shall in no wise passe from the Law The ceremoniall Law 〈◊〉 a shadow of good things to come saith the Apostle this good 〈◊〉 was Christ. When the Sun is behinde the shadow is before when the Sun is before the shadow is 〈◊〉 So was it in Christ to them of old saith one This Sun was behinde and therefore 〈◊〉 Law or shadow was before To us under the Gospel the Sun 〈◊〉 before and so now the 〈◊〉 of the Law those shadows 〈◊〉 behinde yea vanished away Before the passion of Christ wherein they all determined the ceremonies of the Law were 〈◊〉 dead nor deadly saith Aquinas After the passion till such time 〈◊〉 the Gospel was preached up and down by the Apostles though dead yet for the time they were not deadly But since that they are not only dead but deadly to them that use them as the Jews to this day As for the 〈◊〉 Law it is eternall and abideth for 〈◊〉 in heaven saith David And albeit some speciall duties of certain Commandments shall cease when we come to heaven yet the substance of every one remaineth We live by the same Law in effect as the Saints above doe and doe Gods will on earth as they in Heaven God himself cannot dispenle with the 〈◊〉 of those laws that be morall in themselves because he hath sin by nature not by precept only such are all the ten Commandments but the fourth The fourth Commandment say Divines is morall by precept not by nature and so the Lord of the Sabbath may 〈◊〉 with the literall breach of the Sabbath Of all the morall Law it is the opinion of some of our best Divines that since the comming of Christ it bindeth us not out of any fore-going 〈◊〉 as delivered to Moses in the mount but as it is 〈◊〉 to the Law of nature which is common to Jews and Gentiles and as it was explained and confirmed by our Saviour Christ in the Gospel To conclude the ministerials of this Law shall passe away together with this life the substantials shall 〈◊〉 into our 〈◊〉 natures and shine therein as in a mirrour for ever Verse 19. Whosoever therefore shall break one of these 〈◊〉 Commandments So the Pharisees called and counted these weightier things of the Law in comparison of their tithings Matth. 23 23. and traditions Matth. 15. 3. But albeit some Commandments are greater then some as those of the first table in meet comparison then those of the second yet that Pharisaicall diminution of Commandments that idle distinction of sins into Gnats and Camels veniall and mortall motes and mountains is by no means to be admitted The least sin is contrary to Charity as the least drop of water is to fire The least missing of the marke is an errour as well as the greatest and both alike for kinde though not for degrees Hence lesser sins are reproached by the name of the greater malice is called murther lustfull looks adultery sitting at idolatrous feasts though without all intent of worsh p 〈◊〉 See 〈◊〉 31. 27 28. Disobedience in never so small a matter as eating a forbidden apple gathering a few sticks on the Sabbath-day looking into or touching the Ark hath been 〈◊〉 punished Though the matter seem small yet thy malice 〈◊〉 presumption is great that wilt in so small a thing incurre the 〈◊〉 so high displeasure What could be a 〈◊〉 Commandment 〈◊〉 to abstain from bloud yet is their obedience herein urged with many words and that with this reason as ever they will have God

trium literarum mos too often carries it against truth The image that fell down from Iupiter for which there was so much adoe at 〈◊〉 Acts 19. 〈◊〉 said by the Town-clarke to be 〈◊〉 as could not be spoken against with any reason And why because it was wonderfull ancient as Pliny telleth us For whereas the Temple of Diana had been seven severall times reedified this image was never changed and thence grew the 〈◊〉 great superstition by the 〈◊〉 of the Priests as likewise the Ancilia among the Romanes and 〈◊〉 among the Asians But what saith a Noble writer Antiquity must have no more authority then what it can maintain Did not our predecessours hold the torrid Zone 〈◊〉 did they not confine the world in the Ark of Europe Asia and Africa till Noah's dove Columbus discovered land c Thou shalt not kill and whosoever killeth shall be in danger of judgement That is it shall be questioned whether it be fit he 〈◊〉 put to death or not Thus as Eve dallied with the command saying Ye shall not eat thereof lest ye die when God had said Ye shall surely die whensoever ye eat and so fell into the devils danger In like sort these Jew-doctours had corrupted the very letter of the Law and made that doubtfull and questionable which God had plainly and peremptorily pronounced to be present death Before the floud indeed some doe ghesse and gather out of Gen. 9. that the punishment of murther and such like hainous offences was only excommunication from the holy assemblies and exclusion out of their fathers families as Cain was cast out from the presence of the Lord that is from his fathers house where God was sincerely served Sure it is that no sooner was the world repaired then this Law was established Who so sheddeth mans bloud by man shall his bloud be shed And this reason is rendered for in the image of God made he him That image its true is by the fall defaced and abolished yet are there some reliques thereof still abiding which God will not have destroyed If any object Why then should the murtherer be destroid sith he also is made in the image of God The answer is easie because the murtherer hath destroyed the image of God in his neighbour and turned himself into the image of the devil Besides God hath indispensably and peremptorily commanded it He that sheddeth the bloud of any person hasteneth to the grave let no man hinder him Say he 〈◊〉 the stroke of humane justice yet the Barbarians could say as of Paul whom they took for a murtherer that divine vengeance will not suffer him to live Bloudy and deceitfull men shall not live out half their daies Usually either God executeth them with his own immediate hand as it might be easie to instance in many bloudy persecutours and others or he maketh them their own deathsmen as Pilate or setteth some other aworke to doe it for them As among other examples of Gods dealing in this kinde 〈◊〉 1586. Walsh Bishop of Osserey in Ireland a man of honest life with his two servants were stabbed to death by one Dulland an Irish old souldier whilest he gravely admonished him of his foul adulteries And the wicked murtherer escaped away who had now committed 45 murthers with his own hand At length revenge pursuing him he was by another bloudy fellow Donald Spaman shortly after slain himself and his head presented to the Lord Deputy Neither can I here omit that which I had almost forgotten the just hand of God upon that villanous parricide Alphonsus Diazius the Spaniard who after he had like another Cain killed his own naturall brother Iohn Diazius meerly because he had renounced Popery and became a professour of the Reformed Religion and was not only not punished but highly commended of the Romanists for his heroicall atchievements desperately hang'd himself at Trent upon the neck of his own mule being haunted and hunted by the furies of his own conscience Verse 22. But I say unto you This is his teaching with authority and not as the Scribes To their false glosses he 〈◊〉 his own sole and single authority He delivers himself like a Law-giver but I say unto you and you shall take it on my bare word without any further pawn or pledge He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisees Phylacteries were not so broad but their expositions of the Law were as narrow which therefore our Saviour letteth out and rectifieth That whosoever is angry with his brother without a cause Rashly giving way to unruly passion and not taking reason into counsel as the word here signifieth This is a degree of 〈◊〉 that the 〈◊〉 dreamt not of and a mortall sin though the Papists conclude it veniall from this very text because not threatned as calling fool with hell-fire But judgement counsel and Gehenna note not here different punishments but only divers degrees of the damnation of hell which is the just hire of the least sin There is a lawfull anger as that of our Saviour Mar. 3. 5. Mat. 16. 22. And we are bid be 〈◊〉 and sin not Now he that would be angry and not sin must for the matter be angry at nothing but at sin and that not so much as it is an injury to us as an offence to God Next for the measure he must not be so transported with anger as to be unfitted and indisposed thereby either for prayer to God or pity to men Moses was very angry at the fight of the golden Calfe yet could pray Our Saviour was heartily angry at the Pharisees but withall grieved at the hardnesse of their hearts Jonas on the other side through anger thought to have prayed but fell into a brawle with God quarrel'd him for his kindnesse and had little pity on so many poor Ninevites though afterwards he yeelded to better reason and shewed his submission by laying his hand upon his mouth and saying no more Anger is a tender vertue saith one and such as by reason of our unskilfullnesse may be easily corrupted and made dangerous The wrath of man usually worketh not the righteousnesse of God nay it lets in the devil that old 〈◊〉 and is the murderer of the heart as here making way to the murder of the tongue and hand It is the match to receive the fire of contention and the bellows to blow it up Prov. 15. 18. Now where strife is there is confusion and every evil worke not murder excepted And whosoever shall say unto his brother Racha Anger as fire if smothered will languish but let out will flame into further mischief Cease from anger saith David for else thou wilt fret thy self to do evil And if thou hast done evil or plaid the fool as 〈◊〉