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
A14028	The policy of the Turkish empire. The first booke	Fletcher, Giles, 1549?-1611, attributed name.	1597 (1597)	STC 24335; ESTC S118698	98,012	170

〈◊〉 first of the sinne of Pride Cap. 14. AS the transgression and breach of those eight Commaundements formerly deliuered in the Turkes lawe is helde by them to be mortall and subiect to paines perpetuall so there are seauen other sinnes which the Turkes doe holde to be capitall and deadly and those are Pride Couetousnes Lust Gluttonie Sloath or Lazinesse Wrath and Enuy. In the committing of all which sinnes they doe thinke that there is such surpassing great impietie that they doe suppose it to exceede the guilt of all other manner of misdeedes whatsoeuer For they doe holde that all other offences be of a inferiour nature and are easie to be pardoned but they doe repute each of these former sinnes to bee mortall and that they drawe vpon the offendours necessarie punishment of damnation And heerein it seemeth that they doe agree with the errour of some Christians who doe imagine some sinnes in their owne nature to be veniall and othersome in theyr owne kinde to be deadly and not pardonable But that wee may see what the Turkes do thinke of those sinnes in particular wee will sette down that which is written of them seuerally in their Alcoran First this is a common saying amongest all Mahometists that Pride of all the deadly sinnes is the greatest For that as those which are prowde and high-minded woulde be preferred and goe before other men so doeth that sinne march in the forefront and hath the chiefe place aboue other sinnes They shew also howe that Lucifer for his pride was throwen downe from the glorious estate of an Archangell and from the highest heauens into the bottomlesse deapth of hell and that whereas he was at the beginning a most excellent creature farre surmounting all other creatures in glorie and beautie hee became euen in a moment a most vile and base abiect full of loathsomnesse and deformitie and much more contemptible than any creature eyther in heauen or on earth or vnder the earth Howbeit they say that hee hath many followers vppon the earth namely those prowd and disdainefull rich men who do not only not acknowledge that their wealth and riches commeth from God But when they are a little crossed with aduerse and contrary fortune they doe straightwayes poure foorth their blasphemies against the God of heauen And notwithstanding that for the most part they be causers and authours of their owne calamities eyther by their ill gouernement or by the abusing of their goodes or else by their vnhonest and corrupt liues yet they doe impute the cause of their misfortune vnto God vngratefully exclaiming and inueighing against his diuine maiestie whereas they ought with patient and thankefull heartes praise and magnifie him for his goodnesse In the same number also doe they reckon those rich men who doe vse wrongfully and iniuriously to oppresse the poore and to scorne and contemne them with intollerable disdaine little thinking though their consciences doe tell them otherwise that the poore man which is religious and godly doth much more deserue to haue their wealth and riches than themselues which haue them in possession For though the poore be exposed in this worlde to the scorne and reproofe of all men yet they holde them to be farre more rich in the grace and fauour of God And that in the last day of iudgement these worldely prowde rich menne shall lie prostrate at the feete of the poore whome they haue contemned whilest they heare the greeuous Sentence of theyr wrathfull Iudge pronounced agaynst them for theyr pride Which say they if rich men woulde well consider and ponder in their mindes they woulde then labour both to shew themselues thankefull vnto God for the riches which hee hath giuen them and with most bountifull handes and willing heartes to supply the wants and releeue the necessities of poore distressed persons The opinion of the Turkes touching Couetousnesse Cap. 15. TOuching Couetousnesse they doe think and affirme it to be the root of all euilles And therefore they doe teach that it is carefully to bee auoyded To this effect they doe reporte a notable Fable of Moses Who as they say at his being with God in Mount Synai did pray vnto God that it would please him to reueile and make knowen vnto him what kinde of man was of all others most abhorred and detested in the sight of God Wherevnto it was aunswered him by a vision from heauen that in that cittie which hee should first come into hee should finde an Hermitage seated in an out corner of the cittie and farre remoued from the inner partes thereof in which Hermitage was abiding an Hermite called BAVSESA a Chaldean who vsed to spend his time vncessantly in priuate reading and did neuer come abroad in the sight of people but once onely in euerie tenne daies Vnto whome for his daily sustenance there was giuen by diuine prouidence from day to day two Citrons or Pomegranates of the which notwithstanding he did eate but one euerie day And laying vp the other in store for feare lest he should in time haue some want wherof to eate he did most wretchedly defraud himselfe of that which God had most bountifully giuen him Afterward Moses comming to this cittie and hauing this vision still in memorie did seeke out the dwelling of this Hermit whome hee found very busie and intentiue to his reading and in his Cell hee did perceiue a huge heape of Citrons piled vp one vpon an other which for the most part were perished and rotten whereat Moses greatly maruelling did demaund of him in good termes what life it was that hee led Vnto whom this Hermit as one poore in wisdome and vnderstanding though rich and abounding in the humour of couetousnesse made this aunswere That hee did there leade a Dogges life Wherevnto Moses replying did aske him what he meant by that answere For quoth he in that thou art so busily giuen to thy Booke It seemeth vnto me that thou shewest thy selfe in manner of a wise man and a Philosopher but by the manner of thy answere I can coniecture thee to bee little lesse than a foole who knoweth not what belongeth either to wisedome or learning Truely said the Hermite I doe continually spend my time in studie to no other ende but onely to the intent I may obtaine of God a certaine liuing and assured means of sustenance For during al the time that I haue followed my book I neuer knew what it was to want Wel then quoth Moses and are not two of those citrons euery day sufficent to sustaine thee How is it then that I see more then the halfe part of thy allowance left vneaten and that thou canst suffer them rather to rotte and perish than that thou wouldest spend them for thy owne sustenance Mary quoth the Hermite that is the cause that maketh me afraide to eate all my store lest if God shoulde with-holde his hand and not continue his bountifull prouision towards mee I might then lacke wherewithall