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
A14463	A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

haue no power as S. Paule doth very well conclude Hovv that by reason of that concupiscence vvee are iustly vvorthy of death and damnation euen from our mothers vvombe T. WHat sinne is that then in little children that doth so displease God that it doth not make thē only subiect to bodily death but also to eternall death and maketh them the children of wrath and of the curse euen before they haue the vse of reason to know discerne either good or euill D. It is that naturall corruptiō whereof Dauid speaketh saying I was conceyued in sinne my mother did beare me in sinne nowe if wée would haue the meaning of the words of Dauid expressed according to the signification that they haue in the Hebrew we must thē say And my mother hath warmed me in sinne or with sinne whereby he giueth to vnderstād that he hath bene begotten conceiued and nourished in his mothers wombe with the sinne euen as if he sinne were brothers twinnes begotten conceyued nourished togither in the wombe of one very mother it is then easie to vnderstand how natural sinne is now to man being in this corrupted nature wherevnto he is fallen by meane of his transgression for that whiche Dauid speaketh of himselfe doth appertaine to the whole race of man Wherefore that conception whereof he speaketh in this passage is common to vs all Then euen so as a litle Serpent doth offend vs not only as sone as he is brought or hatched but béeing in his egge or in the belly of his dame euen so do we in déede displease God from our very mothers womb And what is the cause that this little serpent doth so muche offende vs by meanes of the venemous nature that is in him For all be it that he haue not yet shewed it yet notwithstanding it is still abiding in him and doth not let to shewe it but only bicause it wanteth the meane but it shall be sufficiently shewed in his tyme. T. Is it the like of man D. There is no doubt of it for experience doth so plainly declare it for sith the time that our first father was poysoned with the venime of the olde serpent he coulde beget no children but suche like as he him selfe was and little serpēts of the same nature that he was and infected with the same venime the which albeit that it doth abyde hidden for a certen time in vs doth not let for all that to shewe it selfe foorthwith at the first occasion that it may finde This is the first spring the first foundation and the first cause as muche as doth pertayne to man of all the sinnes that he may cōmit Nowe if that wicked spring how secret or couert soeuer it be dothe so muche displease God that it hath already deserued eternall damnation before that it hath so muche as once budded foorthe howe muche more shall it displease him with his buddes his braunches and the whole trée and his fruit T. That is very easie to iudge D. So easie as nothing is more easie Of diuers degrees of sin and of the roote and fruites and of their begetting and consummation T. IT séemeth to me that we may easily discerne and extinguishe by the deductiō which thou makest all the degrées of sin D. It is easie to do This same first spring natural corruption with that inclination nature which is alway giuen to euill is the same which we do properly call originall sinne which of it selfe is wholly damnable can not be ouercome by man but only in that that he is deliuered and that he is regenerate by the only grace and spirite of god Afterward that same concupiscence which watcheth continually in man and procureth him to euill is as it were the budde of that rotten roote and of that cursed spring which is neuer without casting foorth some suche bud how generate soeuer a man be during the time that he is in this worlde wrapped in this body of sinne and in his outwarde man and in his olde Adam Therefore it followeth that there is no man liuing howe holy so euer he be but that he is a great sinner before God yea although he had no more faulte but thys same and hath good occasion to say continually wyth the whole Churche And forgiue vs our offences But if this budde come once to determination and to bring foorth the consent of the wyll then dothe the rebellion continually declare it selfe to be the more great and the sinne dothe growe one degree more and is more encreased than before Nowe when manne is come to this degree of wickednesse and doth acknowledge hys fault and before he procéede any further he refrayneth from it and asketh pardon of God he dothe lesse offende than he that proceedeth to the putting of his wicked purpose in execution or bothe perseuer in the same although he haue not meane to accomplishe it beeing sory that he can not put it in execution And he that doth finde ready resistance in his cōscience agaynst the euill that doth continually prouoke him and notwithstanding despiseth the admonitiōs which God giueth him in his owne conscience and of a set purpose doth followe his wicked affection the same is muche more faultie than he that hath bene taken sodenly either through ignorance or weaknesse Of the names of sinnes according to their degrees and proper kinds vvith their generation T. WHat names may wée giue to these sorts and sundry degrees of sinnes to distinguish them from the same first spring which thou hast called originall sinne D. Albeit that we doe commonly call those actuall whiche come to the acte and outwarde execution yet notwithstanding we may well call by the same name the other degrees for so much as all the fault that proceedeth from that wicked originall spring proceedeth foorth to the acte and effect although not in the sighte of men yet in the sighte of god There is no differēce but only of more or of lesse which doth either aggrauate or diminishe the sinne or the heinousnesse therof according to the degrées whereby it proceedeth from whence it commeth to passe that the one sorte are accompted veniall and the others mortal according to the disposition of the persons towards God concerning their fayth or vnfaythfulnesse Of deadly and veniall sinnes and of the difference of them and in vvhat meaning vvee oughte to vnderstande the sinnes to be veniall or mortall T. THou hast nowe touched one point the which I would gladly vnderstande which is to say what sins they be that be veniall and which they be that be mortall and what is the cause of that difference If thou wilte consider sinne in his owne nature there is no sinne but it is deadly to witte it bringeth with it death not onely corporall but also eternall and doth right well deserue it For if this naturall corruption whereof we haue already spoken be in the fighte of God worthy of such

by thy words it semeth to me that thou concludest that euery sinne is mortall which is to say damnable t● al the vnfaithfull and reprobates and that they are venial to witte pardonable to the chosen faithful peple of god D. If thou do vnderstand by damnable sufficient to damne by venial worthy of pardon it is certaine that there is no sinne of his owne nature worthy of pardon but is able to damne But if thou vnderstand by damnable the sinne that damneth and by venial that whiche receyueth pardon it is very certaine that in this meaning there is no sinne that may damne the elect and faithful but it is pardoned vnto them by reason of the merite and satisfaction of Iesus Christe for the whiche cause S. Paule saith that there is no condemnation to those that be in Iesus Christe which do not walke after the flesh but after the spirite T. Then are they happie whiche beleue in Iesus Christ D. There are none else blessed but they only Therfore Dauid saith Blessed are they whose offences are pardoned whose sinnes are couered Blessed is the mā to whom god imputeth not his sinne he doth not say blessed is the mā that is or shal be foūd without sin for there is none such nor neuer was nor neuer shal be but only Iesus Christ very god and very mā But he calleth that man blessed who notwithstanding that he be a sinner he hathe yet found grace and pardon for his sinnes in the sight of god In the meane while we must take good héed if we will be partakers of this blessednesse that we do not abuse that grace of God which is giuē vs in Iesus Christe least that where oure sinnes should be but venial we cause thē to be twice mortall VVhat meane it behoueth to kepe to fight against sinne and to resist it and to be deliuered from it and how euery mā ought to feare least he shuld be hardned therin and should fight against his ovvne conscience to the ende that sinne be not to death T. SHewe me thē what remedy we may finde to auoide this great mischiefe D. If we do walke acording to the spirite and not according to the flesh immediatly as soone as our cōcupiscence doth pricke vs we must resist it by the spirite of God if we do not resist it it is a token that the spirite of God dwelleth not in vs which is a sure token of the vnfaithfull who folow their concupiscence withoute any lette without any feare of God at all if we do resist it and that oure concupiscence and infirmitie doth ouercome vs the next remedy is not to suffer the wicked will to procéede any further if that the violence of the wicked wil and our infirmitie be so great that it breake foorth to the outward worke the other nearest remedy is not to ●ake an occupation of it nor to retourne any more to it nor to continue any lōger therein but by true repentaunce to correcte all suche faults as well inwarde as outward and to lead a good life If it happē vs to fall againe into any at any time let vs take heede that we sléepe not in it nor yet perseuer in it least that God doe leaue vs and do harden our hartes cast vs off into a reprobat sense to punish our vnkindnesse and frowardnesse in suche sort that in the ende we come to resist the spirite of God being vanquished by him in our owne harts we come to blaspheme him as it doth often times happē to those which do contemne the admonitions that are given vnto them and the remorse of their cōsciences do assure them in their wickednesse for such a sinne is without remission is called by S. Iohn the sinne vnto death For somuch as he that sinneth against the holy Ghoste dothe cast of him without whome he can neyther aske nor obtayne pardon nor be partaker of Iesus christ which only is our way our helth Let vs then take héed that we folow not the example of Caine of Pharao of Saule of Iudas of the Scribes of the Pharises who abode still hardned and obstinate in their sinnes but let vs folow the example of Dauid of the woman sinner of S. Peter of S. Paule and such like seruants of God who haue acknowledged and forsaken their faultes and retourned to God with all their whole harte T. This declaration and admonition is very well worthy to be noted Now I am very well cōtented and satisfied in all those matters that haue bin handled betwene vs whereby I do know the differences of sinnes and how God doth iudge how we ought to vnderstand his law and that by our frée wil we may be well lost and damned that there is none but God only which can saue vs thorow his grace mercie FINIS Rom. 3. d. Rom. 10. b. Ephe. 2. b Deutero 6. a Iohn 4. c 17. a Esay 40.9 Apocalip 1. d 1. Timo. 1. d Genes 1. Psalme 86. e 103. a Exod. 34. a Matth. 28. d Genes 1. Iohn 1. a. b Iohn 1. 1. Iohn 1. Colloss 1 c Hebr. 1. a Iohn 14. b d g. 15. d 16. b Act. 1. a 2. a Iohn 5. e Hebr. 1. a Ephe. 4. a Psalme 8. a Matth. 10. d Prouer. 16. a Roman 8. f 9. b. c Ephes 1. a Rom. 11. d Esay 4. c Rom. 10. c Iohn 6. e 17. b Psalme 115. e Amos. 3 b Lamentation of Hiere 3. e Gene. 1. d 1. Corin. 11. b Genes 3. a Rom. 5 b Iohn 8 d Roma 6. c Psalme 43. a Roma 3. b 5 c. Iohn 3. b 1. Iohn 2. a 4. b c 9. b 1. Timo 2. b Rom. 8. g 5. b 2. Timo. 1. e T●…e 3. b Esay 43. b 44. a Ierem. 17. a Exod. 30. a Deutero 6. c 10. d Matth. 4. b Luke 4. b. 1. Timo. 2 b Ioh. 14. 15. a Matth 6. b Luke 11. a. Iohn 4. c Esay 29. d Matth. 15. a Ephes 1. a Iohn 1. b Ephes 2. d Hebr. 4. d Rom. 8. g Iohn 1. a 1. Iohn 1. a 5. b Esay 7. c Matth. 1. d Luke 1. d Esay 53. b. c 1. Petr. 2. d 3 d Galath 3. b Roman 3. b Hebr. 9. d Matth. 3. d 17. a Act. 3. c. 20. d 14. c Apocal. 19. b 1. Corin. 6. c 1 Iohn 1. d Hebr. 5. c 7. d. 9. d. 10. d Roma 3. ● 4. a c. 5. a Galath 2. d Roma 8. c 1. Cor. 12. a Act. 15. b Ephe. 2. b Tite 1. a Roma 3. d. 5. a 1. Iohn 1. c Ephe. 2. a Philip. 3. b Ephes 4. c Galath 3. d Psalme 32. a Roma 4. a Iohn 17. a Rom. 10. c. 6. a Matth. 28. d 15. b Marke 16 c Galath 3. d Esay 29. c Deutero 4. a 12. d Prouer. 30. a Exod 20. a Deute 5 a. b. c. Matth. 22. d.

seconde P. Touching his humane nature M. And the thirde P. Concerning the vnion of the two natures Of the faith of the Christians concerning the diuine and humane natures of Iesus Christe M. WHat must we beléeue of his diuine nature P. That he is very God without beginning and withoute ende of one essence with the father and that he is his eternall word wisedome M. And cōcerning his humane nature P. That he is very man hauing a very mans bodie of our fleshe of oure blend bones a very humane soule as other mē haue and that he was made in euery point like vnto vs sinne excepted Hovv the diuine and humaine natures vvhich are in the person of Iesus Christ do not make two Iesus Christs but one only M. WHat canst thou yet say of the vnion of these two natures beside that whiche thou hast alredy spoken when thou handledst the office of mediatoure of Iesus Christe P. It is that they be so vnited togither that they remayne alwayes in their very naturall in one very person M. What meanest thou thereby P. That being so vnited they make vs not two Iesus Christes to witte the one God and the other man but one only whiche is very God and very man togither in one onely person euen as the body and soule of man make one onely mā and one only person and not twaine M. This vnion of these two natures thē is very necessarie to oure saluation P. Thou maist well know that as well by that which we haue alredy sayd touching this matter as by the office whiche was assigned vnto Iesus Christ by his father For there is no one Iesus Christ whiche being but only God coulde haue saued man nor coulde haue dyed for them and an other being but only man might dye for them but coulde not haue power to saue them nor to beare the iudgement of God for their sinnes VVhether the diuine nature be in Iesus Christ in stead of the soule or else that he hath a very humane soule M. DOest thou meane by this that the diuine nature of Iesus Christe is in stead of a soule to the humaine nature P. If the diuine nature were in stead of a soule to the humane nature and that Iesus Christe had no very humane soule he should be no true and perfect man. M. For what cause P. Bicause that the principall parte of man whiche is the soule shuld be wanting in him for this cause I haue saide heretofore that Iesus Christ was very man compounded of a very humane body and a very humane soule How the eternall worde of God became fleslie M. THou hast saide heretofore that Iesus Christ was the eternall worde of God. Now Sainct Iohn saith that that worde whiche is very God eternall became flesh Pe. What meanest thou by that Doest thou thinke that the same worde of God was conuerted into fleshe in suche sorte that it was no more the eternall worde of God but fleshe and that the Sonne of God which is that word of God being God before that time did so become man that he is no more God but man only M. Thou hast giuen me well to vnderstande by that whiche thou hast euen now said of the diuinitie and humanitie of Iesus Christ that we may not so thinke of him but bycause Saincte Iohn maketh mention but of the flesh when he saith that that word became flesh a man might thinke that he spake but of the body and not at al of the soule but that this worde of God vnited with the body was to it in stead of a soule P. If Sainct Iohn had mente so he wold rather haue said as it is elsewhere said in the holy scripturs that Iesus Christe had taken the séede of Abraham to witte our flesh and not the Angells M. Why is it then that he maketh mention but of the flesh seing that it is the least and most vile parte of man P. I can yeld vnto thee chiefly two reasons M. Which is the first P. It is bycause the holy Scriptures do take oft times a part for the whole And therefore it taketh now the flesh now the soule for the whole man complete M. Which is the seconde reason P. It is that when the holy Scripture doth vse the name of fleshe to signifie the whole man she vseth that manner of speach to admonish men of the infirmities that are in them to the end they may vnderstande that they are but men mortall and not Gods immortall M. Hath Sainct Iohn had regarde therevnto whē he said that the Sonne of God was made fleshe P. There is no doubt of it But it is in an other regarde For albeit that Iesus were very god as touching hys diuine nature that he toke our flesh without any spot of sinne when he was made mā that he hath vnited his diuine nature with the humane nature yet for al that he was so exempte frō all sin that notwithstāding he wold be subiect without sinne to al the infirmities and miseries wherevnto men are subiecte bycause of theyr sinnes M. Thou meanest then that thys worde of flesh emporteth all that same and that it doth better expresse in what manner and to what condition and ende the sonne of God did take our nature to him and was made man than if he had spoken otherwise P. It is euen so and therefore he doth also call himselfe so oftentimes the sonne of man to giue vs to vnderstande that he is not only a very naturall man descended of the race of Adam of the which al others are descended but also that he made himselfe subiecte to all the miseries and necessities of man whervnto men are subiect always excepted any spotte of sinne Of the conception of Iesus Christ and of the nature of his fleshe M. NOwe séeing that that humayne flesh which Iesus Christ hath taken for vs is exempte from all sinne where is then that he toke it Did he bring it from Heauen with hym or else did he take it vppon the Earthe P. When thou confessest that hée was conceiued of the holy Ghost and borne of the virgine Mary thou confessest that he toke it vppon earth in the wombe of that holye virgin M. But coulde he not haue passed thorow the womb of the virgin with a heauenly fleshe withoute taking any thing of hir fleshe P. If he had brought from heauen that flesh which he hath and that it were a flesh of a heauenly and diuine nature which he should not haue taken in the wombe of the virgin and of the proper fleshe and bloud of hir we could not say truly that she had conceyued and borne him and consequently that he were very man of oure proper fleshe and bloud whiche we haue of oure first father Adam VVherevnto the genealogie of Iesus Christe according to the fleshe dothe serue vs. M. I Thinke S. Mathew and S. Luke woulde giue vs to vnderstande