Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	great_a	mortal_a	venial_a	3,197	5	11.4523	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68555	An epistle of the persecution of Catholickes in Englande Translated ovvt of frenche into Englishe and conferred vvithe the Latyne copie. by G.T. To whiche there is added an epistle by the translator to the right honorable lordes of her maiesties preeuie councell towchynge the same matter.	Parsons, Robert, 1546-1610.; Briant, Alexander, 1553-1581.	1582 (1582)	STC 19406; ESTC S117527	81,669	186

I ought yet vvill I at least striue to refrayne mortall syn vvithe all diligence consideringe that this synne bringeth damnation But out of our aduersaries contrarie doctryne ensevveth in contraryvvise that seinge concupiscence mouethe one vvhether he vvill or no to matters vnlavvfull as to adulterie theft murther and the like and seinge vvhether he consent or no he hathe alredye synned by the verye naturall motion againe seinge all sinnes are mortall and none veniall vvhat shall let him to consent to the motion and to accomplishe the same at least in desire seinge he can but syn mortallie if he doe it and so hathe he don alredye by the verie motion it selfe vvhiche is not in his povver to staye And by this meanes seinge he must needes syn mortally vvhether he consent or not consent to the syn vvho vvill not rather consent to the lust vvithe pleasure then stryue against the same vvithe greate payne and yet to sinne neuer the lesse And so this openethe an infinite gapp to syn all levvd lyfe for that no mā vvill stryue aboute that vvhiche he can not auoide that is abovve the resistance of mortall synne Tenthlie tovvchinge the revvarde of euill and good lyfe in the next vvorlde and tovvchinge expiation of syn in this lyfe our religion teacheth that a mortall syn beinge once committed after baptisme is not so soone dispatched agayne but besides faithe there is required first hartie sorovv vvithe full purpose neuer to commit the same againe Then humble confession of the same to the priest Thirdlye after the guylie of the synne remitted by the vertue of Christes passion in the Sacrament of absolution there is required some temporall punisshment and penance for satisfaction of gods iustice the vvhiche if a man fulfill not in this lyfe he must paye it in the next vvith muche more payne After this vvhen he commethe to heauen vve holde that he shall receaue his degree of glorye accordinge to his perfection of life in this vvorlde as also accordinge to his demerite and measure of vvickednes he shall receaue the quantitie of his tormentes in hell if he go thither VVherof follovvethe bothe feare to commit syn seinge a man must take suche paynes for the release of the same in this vvorlde as also diligence in all the three vvorkes satisfactorie to vvitt prayers almes and affliction of our ovvne bodies for preuentinge the paynes of purgatorie Also zeale of perfection in good men seinge their degree in glorye shal be accordinge to their life heere And finallye some staye from ovvtrage in vvicked men consideringe that their tormentes in hell shal be but accordinge to the measure of their vvickednes But our aduersaries teachinge first that there is no more payne to be taken for the expiation of synne committed after baptisme but onlie to beleeue vvhich is a verie easie poynte especiallie to euerie man that vvill persvvade him selfe that he beleeuethe vvell also teachinge that there is no place of purgation in the next lyfe and that no vvorkes of satisfaction are heere needfull on our behalfe thirdly teachinge that all glorye is equall to all that are there and all paine in hell as muche to the least offender as to the greatest must needes open a gapp to an infinite sea of vvickednes and licentiousenes in the common vvealthe For euerye man persvvadinge him selfe that hovv euill so euer he liue yet if he holde a faithe in Christ and beleeue he shall most certainelie be faued that he vvithout all paines ether in this life or in the life to come shall presentlye goe to heauen and there be in as greate glorye as Peter Paule and other Sainctes vvhiche led the straitest lyfe in this vvorlde vvho vvill not let stande the painefull life of vertue and take his pleasures vvhiche naturall concupiscence inuiteh hym vnto consideringe that he maie be saued as vvell vvithe them as vvithout Againe vvhoe vvil spare beinge once ouer the shoes to runne in to any extremitie vvhat soeuer of vvickednes vvhen he thinkethe that if he be damned he must haue equall punishment vvithe the vvoorst Eleuenthlie as thes opinions of our aduersaries are greate fovvntaines in deede to all kinde of libertie and loose behauiour consideringe the mightie inclination of our corrupted fleshe to the same so their doctrine abovvt vvorkes ad predestination pluckethe vp by the verye rootes all foundation of good lyfe beatethe dovvne the vvhole hedge of feare and laiethe all open to most daungerous dissolution For vvheras vve teache that albeit all sainctes of God be predestinate before the vvoorldes vvere layed yet that extinguishethe not the libertie of mans freevvill but that he maie beinge preuented and assisted by the grace of god doe anie good vvoorkes or refuse them at his pleasure VVhiche good vvoorkes beinge don for the loue of god by a man that is in the state of grace haue their revvarde and merit euen to the least cuppe of vvater that a man can geeue vvhiche is a greate pricke to incite men to the same vsed by the holye Scriptures them selues But our aduersaries teachinge first that aman hathe no free vvill to thes thinges and secondlie that if he doe them he shall haue no revvarde for them in heauen mustes needes vtterlie discourage all men from the doinge of good vvoorckes For vvhoe vvill studie aboute a thinge that is nether in his povver nor yet necessarie or profitable vnto him especiallye vvhen the thinge is bothe harde of it selfe vnpleasant and muche repugninge to our sensualitie vvho vvill geeue his goodes to the poore his landes from his ovvne kinred to builde hospitals and colledges for straungers vvhoe vvill afflict his bodie vvithe fastinge and praier vvhen he knovveth that he shall receaue no revvarde therfore in heauen and that vvithout doinge the same he maye be saued by onlye faithe Tvvelfthlie and lastlie for I vvill tovvche no more our Catholique religion teacheth priuate cōfessiō of our sinnes vnto the pryest vvhich thinge is the verie hedge and vvall of all vertuous life and the cheefest brydle of Lycentiousnes in a common vvealthe For by this infinite enormities are redressed vvhiche by publique lavves can not be remedied In confession manye seruantes are made trustie to their masters vviche before vvere false and they are caused to make priuie restitution of manie thinges vvhē their masters thynke not of it Manye greate breaches betvvixt frindes as vvife and husbande father and sonne and the like are salued Manye greate mischifes intended ether against the magistrate priuate persōs or the common vvealthe are staied Many provvde harte plucked dovvne and abated vvithe the exaggarations of his synnes to his face by his ghostlye father Many greatte synners brought to hartie repentance and full purpose of amendemēt and to promise also and sometimes and in some cases to svveare neuer to commit vvittinglye and vvillninglye the like enormimities againe Many afflicted persons comforted vvithe

add to this the greate numbers of all religious people bothe men and vvomen in monasteries and other vvhere vvhiche perhaps vvere tvvise as manye as the other vve shall finde the number to arise verie greate vvhiche all lyuinge then vnmaried and chast or els shoulde haue donne if vve novv allovv them to marye and accounte to euerye coople but three or fovver children and so consequentlye to their children and childrens children vve shall see that the encrease of people vvilbe huge in one age and much more in manye ages follovvinge vvhiche all beinge norished by the commō vvealthe must needes pester greatlie the lande vvithe mayne multitude of people and they for the most parte ydle also for so are clergie mens children commonlye and consequentlye muche empouerishe the same Besides this if vve consider the necessitie of temporall prouisiō cast vppon clergye men by their mariage as to prouide first for the present needes and then for the tyme to come as iointer dovvrye or some portion for the vvife lyuinges for the children and the like vve shall finde that they can nether keepe that hospitalitie for the poore vvhiche vvas vvont nor spare the leases copieholdes and other offalles of Ecclesiasticall lyuinges to helpe other men as in times past vvas accustomed and muche lesse builde Colledges Churches and other suche monumentes of pietie vvhiche their predecessours haue donne Nay if the minister dye not and leaue often a packe of orphanes vppon the poore parishe it is more tollerable So that vve see that the mariage of the clergie men dyuers vvayes spoileth the poore commonaltie and consequentlye impayrethe greatlye the vvealpublique Sixthlye our religion prohibiteth landlordes to rayse their rentes or anye other vvaie to presse their tenantes except it vvere vppon some greate cause and vvithe greate moderation knovven and allovved of by spirituall men learned diuines and if they do it rashelie and immoderatlie our Churche dothe solemly once a yere accurse them VVhiche vvas the cause that our good forefathers in tymes past and esspeciallie all religious men vsed to let their landes at a reasonable rate vvhereby infinite men vvere sustained and holpen as appearethe by our Abbayes in tyme past in Englāde the vvante vvhereof the poore countries vvhiche dvvell aboute them do novv feele Seuenthlye our religion holdeth tovvchinge the state of mariage that vvho so euer is once lavvfullye contracted in vvedlocke to another albeit they maie be vppon cause deuorced from compaininge one vvithe an other yet can the bāde of mariage neuer be so broken as either partye maie marye againe duringe the others naturall lyfe And therfore they must ether reconcyle them selues together againe or els lyue chast VVhiche is a brydell to manye mischeefes that must nedes ensevv vppon our aduersaries contrarie doctrine and practise in this matter vvho allovve the diuorced to marye againe the other partie yet lyuinge VVhiche libertie layed open to maryed people geuethe occasion of easie mislyke and diuorce betvvixt them vppō hope to marye agayne vvhere they like better to the greate disturbance of common vvealthes in processe of tyme. Eightlie our religion teachethe a pointe abovvt magistrates vvhich greatlie concernethe the common vvealthe and the contrarye doctrine of our aduersaries is very muche hurt full and daungeruose vnto the same The point is this That vve teache all lavves of magistrates be the magistrate good or euill vvhiche are of thinges ether good or indifferent or not expressely against Gods commandement doe binde the subiectes consciences to obedience that is the subiectes are bovvnde in conscience to obey them not onlie externallye but also in priuate and secrete and to accounte it as a syn before God if they vvillinglye breake the same for that the magistrate vvhat soeuer is Gods minister VVerof it folovveth that the lavves of the cōmon vvealthe are obeyed trevvlie syncerelye as vvell in secret as in open shevve vvithe loue also and vvithout grudge or contempt to the magistrate But the protestant theachethe that no lavv of man byndeth the subiectes conscience to obedience vvherof it muste needes follovv that seinge the subiect obeyethe not of conscience but onelye for policie and in respect of externall punishement vvhen so euer he is not in feare of that punishment he vvithout scruple vvill contemne and breake that commaundement of his magistrate as for example he vvil eate fleshe in the lent in suche places and companyes vvhiche he is sure vvill not accuse him albeit the magistrates commaundement and proclamation be to the contrarie and so in the lyke VVhiche thinge is verye hurtfull daungerous as I haue saied to the vveale publique For besides the common breakinge of publique lavves in priuate and secrete places vvherby the magistrate grovvethe into contempt the state hurted if at anie tyme the subiectes or any faction of them shal be so stronge and hardie as not to feare the magistrates punishement vvhat shall cause them anye longer to obey Feare of punishment there is none In conscience by this doctrine they are not bounde vvhy then maie not they as vvell prescribe lavves to the magistrate as he to them In this pointe therfore Catholique religion more vpholdethe the vvealepublique then that of our aduersaries Ninthlye it is of no small importance vnto a Christian common vvealthe vvhose end is to keepe men vvithin the limites of vertue and honestie that vvhiche our religion teachethe of the difference of synnes and of the nature of concupiscence For tovv chinge the first as vve holde that as some synnes are greeuons and mortall so some are lighter called veniall that is suche as of their nature and by rigour of iustice deserue not eternall damnatiō and expell not alvvaye grace but may stande vvithe the same Mortall vve call for exāples sake as to be droncke veniall to drincke a litle more then a man shoulde Mortall to geeue consentin a mans harte to an euill cogitation veniall to be negligent in expellinge the same though he cōsent not Our aduersaries holde that all synnes be they neuer so litle are mortall of their ovvne natures and of them selues do deserue damnation Secondlye tovv chinge concupiscence vve holde that in the regenerate that is in Christians after baptisme the naturall inclination of lustinge lefte in man ad agonem as the auncient fathers doe terme it that is to stryue vvithall is not synne of it selfe except vve geeue consent to the motion Our aduersaries holde that the verye motion it selffe though no consent be geuen vnto it is syn Of this diuersitie of doctrine flovvethe greate diuersitie of effectes into the common vvealthe For ovvt of our doctrine ensuethe this that seinge the naturall motion of concupiscence in me to euill is not syn except I yealde vnto it I vvill striue against it and not yelde consent for sauinge of my soule Againe seinge there is a difference of synne yf I should be caried avvaye a litle further then