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
A16834	A sermon, preached at Paules Crosse on the Monday in Whitson weeke Anno Domini. 1571 Entreating on this sentence Sic deus dilexit mundum, vt daret vnigenitum filium suum, vt omnis qui credit in eu[m] non pereat, sed habeat vitam æternam. So God loued the worlde, that he gaue his only begotten sonne, that al that beleue on him shoulde not perysh, but haue eternall life. Iohn. 3. Preached and augmented by Iohn Bridges.	Bridges, John, d. 1618.	1571 (1571)	STC 3736; ESTC S109682	109,364	184

also Quae culpa saith Pigghius ꝙ peccatum possit esse animae adhuc innocentis recens nati paruuli c. what fault what sinne can there be of the innocent soule and of the litle child newe borne who for that he hathe not receyued the vse of reason and the facultie of freewil is not yet vnder the law nor can be obliged by any law whereof he may be made a transgressour But as this is a most false errour the cleane distruction of the Christian faith so is this a most true principle that what soeuer they be yong or olde Deus conclusit omnes sub peccato God hath shut vp all vnder synne neyther vnder the sinne of an other only and not of theyr owne synne but of Adams theyr first father imputed vnto them Naytheyr sinne is euen their owne sinne In quo omnes peccauerunt In whom all haue sinned neyther is al sinne to be measured by age of man or wil of man or reson of mā only but Peccatū est iniquitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Iohn sinne is the swaruing from Gods law whiche sithe it bindethe all mankinde and none not regenerat in Christ are answerable thervnto it followethe they muste nedes be sinners old or yōg bicause without regeneration in Christ not Adam only himselfe of whome we came but all th●… whole subst●…nce externall and internall of mankynd is so infected defiled with sin that no thyng but God c●…n clense it Quis potest facere mūdū de immundo cōceptū semine nisi tu qui solus es Who can make a clean thing of a thing that 〈◊〉 ceyued by foule s●…de but only thou that art alon●… There is none cleane beefore him from sinne Ne infans quidem vnius diei No not the infant that is but one day olde 〈◊〉 that is lesse than a day olde while he is yet in his mothers wombe Ecce saith Dauid that was an holy prophet in iniquitatibus cōceptus sum in peccato cōcepit me mater me●… Beholde sayth he I was begotten in wickednes and my mother conceaued me in sinne Was Dauids father an hoorehunter and his mother an harlot Was Dauid a bastard and misbegotten no suche thyng he was the lawful sonne of I sat Why then is the acte of matrimonie sin and wickednesse no suche thing neyther thou sinnest not if thou takest a wife sayth S. Paule and if a virgin marie she sinneth not yea mariage is honorable among all men and is a bed vndefiled Howe was then Dauid gotten and conceyued in synne For so the he came of sinful seede euen the sede that begat and conceyued Dauid was corrupt staynd with synne And as the seede was so was the chylde Quòd natum est ex carne caro est What that is borne of fleshe is flesh of Adam is Adam of a thorne is a thorn of a brieris brier of a crab is a crabbe and euery thyng yeldethe fruite after his owne kynd qualitie And therfore of a sinful father the chylde is borne a sinner euen the fyrst day and moment the chyld is born yea a sinner before it is borne Well say the Papistes admit all this in old and yong were sinne yet I trust ye wil make a distinction of sinne all sinne is not mortall synne Is no syn●…ne venyall If there be peraduēture then the worlds synnes were not so great as that they deserued to perysh●… for their synnes and so myghte the eas●…yer b●…e forg●…uen bycause theyr sinnes were veniall Nay Papist this helpeth thee not no more than thy other shiftes For although we graunte nor ●…uer denyed that there is distin●…tion to bee made of synnes of the whyche some bee originall some bee actuall some be in thoughte some be in worde some be indede some be of negligence som be of wilfulnesse some be of ignorance some be of malice some be more heynous than other some sinnes be yea and wee admit also this distinction of mortal sinne and veniall synne yet admit wee it not in suche sort as the Papistes do that thys difference is in the nature of synne whereby any is veniall as though it were bycause it is lesse synne therefore it shold bee veniall For be it more or be it lesse or of what sorte of synne so euer it be if it be synne it is mortall in the nature of it and deserueth no forgiuenesse but euen death for recompence For without all distinction sayde GOD to Adam When soeuer thou eatest thereof thou shalte dye And from hym it hathe followed that Vnius delicto omnes mortui fumus By Adams offence we are all deade Per peccatum introijt mors Death e●…tred by syn and therfore Stipendium peccati mors est The rewarde of synne is death For why it came from the dyuell Qui fac●…t peccatum ex dia bolo est and the diuell is a murtherer from the begynnyng and therefore yf yee liue after the fleshe Moriemini yee shall dye Neyther is thys to bee vnderstoode of horrible synnes onely but euen Affectus carnis mors est The affection of the fleshe is Death also Neyther is thys to be eluded as thoughe the Apostle spake onely of a bodyly and temporall death but hee speaketh plat and playne of condemnation Iuditium quidem ex vno in condemnationem The faulte came of one offence vnto condemnation And agayn The faulte came on all menne to condemnation Why then saye the Papistes shall all menne bee damned And where is then youre Uenyall synne Forsooth euen it followeth at the harde heeles Gratia autem ex multis delictis in Iustificationem But the grace is of manye offences to Iustification Heere are manye offences named and all deserue damnation but they become Uenyall yea they hynder not Iustifycation How commeth thys of theyr owne nature nay but by grace by fauour by the gifte of God and not by the nature of the sinne in which respect all stande in the state of damnation But to those that are in Iesu Christe nihil est condemnationis there is no damnation vnto them not that the sin or sinner deserued this but for that they haue receaued the attonement made by Iesus Christe Yea but dydde not God saythe the Papist forsee that they shold receyue Christ and although they were all sinners and subiect to damnation yet did not he foresee that they wold repent them of their sinnes and become faithfull and amende their lyues when hee should call them and peraduenture therfore he wold they should not perishe but haue eternall lyfe euen bicause he foresaw they shoulde become good men although they were euill Nay Papist this is no cause no more thā the other nei ther their workes presente neyther their workes to come For the scripture simply comprehendeth all workes whether they be past or they be present or they be to come Vocauit nos Deus

looke on pleasures backe loke not on plesure comming towards thee for she hath an whorishe painted smiling beautifull face to enamout thee but looke vpon pleasure going from thee and thou shalt se a most vgglie and filthie taile and end of had I wiste shame and wretchednesse O that doting age would consider this order not to looke backe lyke Lots wyfe to the follies of their youth and the world passed not neyghing lyke olde stallions and prouokyng other by delyghte in fylthie talke to sutche bestiall wickednesse as they haue liued in and can now do no more them seiues but be stales for the diuell to catche other not considering the wretched ende that them selues are euen ready to fall into Let vs therfore make our Omega our Alpha our end our beginning our last euen our firste As the Philosophers discribed wisdom by a serpente winding about in a rounde circle til she put her taile into her mouthe let vs be wise as serpentes dryuing all the actions of the circle of oure lyfe euen to the tayle and ende thereof If then in all worldly things this be the speciall difference of Folie and Wisedome to begin with the ende how mutche more with the last end the chiefe and euerlasting end to make our first beginning Memorare nouissima tua in aeternū nō peccab●…s These endes are here set out in these wordes Vt non pereat sed habeat vitam aeternam that it should not perishe but haue eternall lyfe By perishing he meaneth death the contrarie to life but not this transitorie death wherby the soule for a time is dissolued from the body for this is via vniuersae terrae out eternall death of body and soule in hell fire prepared for the diuels and the reprobate As appereth by the contrary end that here he maketh relation vnto that is eternal life By eternal life he meaneth not only the coniunction again of the substaunce of body soule to unmortalitie but also he comprehendeth al the vnspeakeable glory ioye and felicitie that is prepared for the electe of god And here first of al thou hast to set before thee that there are but two endes not three endes after this present lyfe as the Papists do beare vs in hande of Purgatorie but the Scripture here and in all other places maketh mention of two only Secondlye for these two endes beholde the order that our sauiour Christ obserueth firste he placeth perdition and then Eternall life Thou muste first behold the danger thou standest in of condemnation else wilt thou neuer perfectly seeke for saluation He that perceiueth not him selfe to stand in peril wil neuer search the means to be deliuered The firste thing therefore is to set before vs thys ende of perdition whiche as it is a moste dreadfull sight the horror of eternall death so must we consider howe it came Perditio tua ex te ●… Israel c. Thy perdition O Israel came euen of thy selfe of thyne owne wickednesse Stipendia peccati mors the reward of sinis death And here we see that in his nature no sinne is venial as the Papists saie but leadeth euen to perdition how●…eit not so but that by the meanes in this sentence set foorth not only the same is made veniall but also cleane taken away and no hindrance to the other end euen of eternal life Here is the law here is the Gospell in these two wordes comprehended Here is both sinne and grace wrath and fauoure euen life and death set before vs here is a wretched ende of perdition to be considered on the one part an ende without ende of all vnspeakable paine torment Compare me now this endlesse ende of perdition to the vayne pleasures that ende so soone of this transitorie life and put them altogither What hast thou gotten if thou hadst gayned al the world sayth Christ lost thine owne soule all the pleasures of this worlde are nothyng comparable to the to●…mēts woes of hell On the other part behold the end of eternal life those glories and ioys that tong can not expresse nor pen can write nor hart cōceiue that are layd vp for the sons of God whiche if thou viewest-well will so enflame thee that the ioyes glories of this life shall seme but grefes vile vnto thee the agonies afflictiōs of this life shall seeme nothing worthy of the glorie that shal be reuealed to thee Thou wouldest euer feare to sinne to behold perdition thou wouldest neuer feare to dye to beholde Eternall lyfe Here is not Pythagoras Y to looke vpon but a far more excellent matter than euer Pythagoras was able to discerne Pythagoras described the lyfe of Man by this letter Y that as the Y endeth in two strakes so the lyfe of man hath two ways leading to two endes But the true ends of mans lyfe Pythagoras neuer knewe as his foolishe opinions of the passage of mans soule out of one thing into an other dothe declare These endes Aristotle neuer knewe nor all the Peripatetici that dreamed the worlde to haue bene for euer without beginning and so to continue without endyng These endes Epicure neuer knewe considering the end of man no further than the bodily death These endes the Platonistes neuer knew whether the soule wente after the bodies deathe althoughe they imagined the soule was immortall These endes the Athenians neuer knewe that scorned S. Paule when he preached to them of the bodies resurectiō And wolde to god concerning these endes that Pythagoras Aristotle and Epicure that the Academikes and other Heathen had no disciples euen among vs Christians or rather wee were not worse than they that knowinge there are these two endes to ensue are nothing moued by them But is there any that knowing these two endes to followe are at least not so farrefoorth moued therby that they woulde not gladlie auoyd damnation and be partakers of eternall life surely none except he bee worse than madde Euery man woulde wish hym self wel the most wicked wil say on his alebench God sende vs to come to heauen none by their good will would be in hell although ye may here some ruffians iest therat Howe then commeth it to passe that so fewe obteyn eternal lyfe but this question is most easily assoyled Al runne in a race sayth S. Paule but all get not the garlande All would haue it but they refuse the meanes wherby they shoulde obteyne it Wishers and woulders were neuer good housholders theyr wishyng is but a vaine woulding either they know not what they would or they would not what they should The Turke the Iewe the Heretike they know there is an heauen they knowe there is an hell they would come to Heauen and not to hell But alacke they know not what they woulde Nescitis quid petitis but are carried awaye with theyr owne dreames of heauen and hell bicause they reiecte the worde of God that should