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
A64622	A body of divinitie, or, The summe and substance of Christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by James Vsher B. of Armagh, and at the earnest desires of divers godly Christians now printed and published ; whereunto is adjoyned a tract, intituled Immanvel, or, The mystery of the incarnation of the Son of God heretofore writen [sic] and published by the same authour.; Body of divinity	Ussher, James, 1581-1656.; Downame, John, d. 1652.	1645 (1645)	Wing U151; ESTC R19025	516,207	504

after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as

himself he can doe nothing but sin Jer. 13. 23. neither is there any thing pure unto him Tit. 1. 15. What is Originall sin It is a sin wherewith all that naturally descend from Adam are defiled even from their first conception infecting all the powers of their souls and bodies and thereby making them drudges and slaves of sin for it is the immediate effect of Adams first sin and the principall cause of all other sins How is this sin noted out unto us In that other sinnes have their speciall names whereas this is properly called sinne because it is the puddle and sinke of other sinnes and for that also the more it is pressed the more it bursteth forth as mighty streams are that cannot be stopped till God by his holy Spirit restrain it Wherein doth it specially consist Not only in the deprivation of justice and absence of good but also in a continuall presence of an evill principle and wicked property whereby we are naturally inclined to unrighteousnesse and made prone unto all evill Jam. 1. 14. Rom. 7. 21. 23. For it is the defacing of Gods Image consisting chiefly in wisdome and holiness whereof we are now deprived and the impression of the contrary image of Satan John 8. 41 c. called Concupiscence Rom. 7. 7. Jam. 1. 14. consisting first in an utter disability and enmity unto that which is good Rom. 7. 18. 8. 7. Secondly in pronenesse to all manner of evill Rom. 7. 14. which also every man hath at the first minute and moment of his conception contrary to the opinion of the Pelagians who teach that sinne commeth by imitation Is the Image of God wholly defaced in man No if we take it in a large acception For man remaineth still a reasonable creature and capable of grace having the same parts and faculties he had before and in them some reliques of Gods Image Gen. 9. 6. Jam. 3. 9. As in the understanding some light John 1. 9. in the conscience sometimes right judgement Rom. 2. 15. in the will some liberty to good and evill in naturall and civill actions Rom. 2. 14. and freedome in all things from compulsion c. Is there not a power left in man whereby he may recover his former happinesse Man hath still power to perform all outward actions but not to change himselfe untill he be changed by the grace of God Is man then able to perform the Law of God perfectly They that are not born again of God cannot keep it all nor in any one point as pleasing to God thereby in respect of themselves For except a man bee borne of God hee cannot see the Kingdome of heaven nor enter therein neither can he keep the Commandements of God Moreover all men by nature being conceived and born in sinne are not onely insufficient to every good thing but also disposed to all vice and wickednesse Can man in this estate doe no good thing to please God to deserve at least something of his favour We have lost by this sinne all the righteousnesse we had in our creation so as now if God should say to us Think but a good thought of thy selfe and thou shalt be saved we cannot but our nature is as a stinking puddle which within it selfe is loathsome and being moved is worse But doth not God wrong to man to require of him that he is not able to performe No for God made man so that he might have performed it but he by his sins spoiled himselfe and his posterity of those good gifts Is this corruption of nature in all the children of Adam Yea in all and every one that are meer men none excepted Rom. 3. 10. 5. 15. All children since Adams fall being begotten in it Ps. 51. 5. How then doth the Apostle say that holy parents beget holy children Parents beget children as they are by nature not as they are by grace How is originall sin propagated and derived from the Father to the Sonne Wee are not to bee so curious in seeking the manner how as to marke the matter to bee in us even as when a house is on fire men should not be so busie to enquire how it came as seeing it there to quench it But this we may safely say that what effect the committing of the first sinne wrought in the soule of Adam the same it doth by the imputation of it work in the soules of his posterity as therefore the committall of that sin left a staine behind it in his nature being like a drop of poyson that being once taken in presently infecteth the soundest parts or like the dead flye that marreth the most precious ointment of the Apothecary so in the creation and infusion of our soules into our bodies God justly imputed the same transgression unto us the same corruption of nature as the just punishment of that sin must ensue in the like manner Hath this inbred sin wherein every one is conceived equally polluted all men Yes though not altogether alike for disposition and motion to evill for experience teacheth us that some are by nature more milde courteous and gentle then others which difference notwithstanding is not so much in the natures of men as in the Lord who represseth these sins in some which he suffereth to rise up in others In what part of our nature doth this our corruption abide In the whole man from the top to the toe and every part both of body and soule Gen. 6. 5. 1 Thess. 5. 23. Like unto a leprosie that runneth from the crowne of the head to the sole of the foot but chiefly it is the corruption of the five faculties of the soule which are thereby deprived of that holinesse wherein God created them in Adam Is not the substance of the soule corrupted by this sinne No but the faculties onely depraved and deprived of originall holinesse For first the soule should otherwise be mortall and corruptible Secondly our Saviour took our nature upon him without this corruption To come then to the speciall corruptions of the five faculties of the soul. Then first how this sin is discerned in the Vnderstanding The mind of man is become subject to blindnesse in heavenly matters First Darknesse and ignorance of God of his will and of his creatures 1 Cor. 2. 14. Eph. 4. 17 18 19. Rom. 8. 5. Secondly uncapablenesse unablenesse and unwillingnesse to learn though a man be taught Rom. 8. 7. Luk. 24. 45. Thirdly unbeleefe and doubting of the truth of God taught and conceived by us Fourthly vanity falshood and error to the embracing whereof mans nature hath great pronenesse Esa. 44. 20. Jer. 4. 22. Prov. 14. 12. 16. 25. What use make you of this corruption of the understanding That the originall and seeds of all heresies and errors are in mans heart naturally without a teacher and therefore we should distrust our own knowledge to lead us in the matters of God and Religion and

jurisdiction and authority Mat. 20. 19. Joh. 18. 31 32. as likewise to teach us that he appeared willingly and of his own accord before a mortall Judge of whom he was pronounced innocent and yet by the same he was condemned What comfort have you hereof That my Saviour thus suffering not any whit for his own sins but wholly for mine and for other mens sins before an earthly Judge I shall be discharged before the heavenly Judgement seat What did he chiefly suffer under Pontius Pilate He was apprehended accused arraigned mocked scourged condemned and crucified Mat. 26. 27. and 28. chapters What learn you here That he that knew no sin was made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. 1 Pet. 2. 24. Did Christ suffer these things willingly as he suffered them innocently Yes he laid down his life meekly as the sheep doth his fleece before the shearer being obedient even unto the death Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8. Vnto what death was he so obedient Even unto the most reproachfull painfull and dreadfull death the death of the Crosse Mat. 27. 30. 38. Phil. 2. 8. Why was Christ put unto this death of the Crosse Because it was not a common death but such a death as was accursed both of God and man that so he being made a curse for us he might redeem us from a curse due unto us Deut. 21. 23. Gal. 3. 13. What comfort have you by this I am comforted in this because I am delivered from the curse which I have deserved by the breach of the law and shall obtain the blessing due unto him for keeping of the same Why was it requisite that our Saviours soul should be separated from his body Because we were all dead that so he might be the death of death for us 2 Cor. 5. 14 15. Heb. 2. 14. 1 Cor. 15. 54 55. for by sin death came into the world and therefore the Justice of God could not have been satisfied for our sins unlesse death had been joyned with his sufferings How could the death and sufferings of Christ which were but for a short time be a full satisfaction for us which have deserved eternall death Although they were not everlasting yet in regard of the worthinesse of the person who suffered them they were equivalent to everlasting torments forasmuch as not a bare man nor an Angel did suffer them but the eternall Son of God though not in his Godhead but in our nature which he assumed his person Majesty Deity Goodnesse Justice Righteousnesse being every way infinite and eternall made that which he suffered of no lesse force and value then eternall torments upon others yea even upon all the world besides For even as the death of a Prince being but a man and a sinfull man is of more reckoning then the death of an Army of other men because he is the Prince much more shall the death and sufferings of the Son of God the Prince of all Princes not finite but every way infinite and without sin much more I say shall that be of more reckoning with his Father then the sufferings of all the world and the time of his sufferings of more value for the worthinesse of his person then if all the men in the world had suffered for ever and ever What use are we to make of Christs death and passion 1. The consideration hereof may bring us to a sound perswasion and feeling of our sins because they have deserved so grievous a punishment as either the death of the Son of God or hell fire 2. Hereby we reap unspeakable comfort forasmuch as by his stripes we are healed by his bloud washed by his sacrifice God is satisfied and by his death we are saved and redeemed 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8 9 10. 3. We learn from hence to die to our sins and to live henceforth unto him that hath dyed for us Rom. 6. 2. 6. 2 Cor. 5. 15. What befell our Saviour after his soule was separated from his body He was buried Act. 13. 29 30. and went to Hades or as we commonly speak descended into hell Act. 2. 31. Why was it needfull that Christ should be buried 1. To assure us more fully that he was truly dead Mat. 27. 59 60. 94 65 66. Act. 2. 29. 2. That even in the grave the very fortresse of death he might loose the sorrows and bands of death Act. 2. 14. 1 Cor. 15. 55. What is meant by his descending into Hell Not that he went to the place of the damned but that he went absolutely unto the estate of the dead Rom. 10. 7. Eph. 4. 9. What doe you call the estate of the dead That departing this life he went in his soul into heaven Luc. 23. 43. and was in his body under the very power and dominion of death for a season Acts 2. 24. Heb. 2. 14. Rom. 6. 9. What comfort have you by Christs death buriall and lying under the power of death 1. I am comforted because my sinnes are fully discharged in his death and so buried that they shall never come into remembrance 2. My comfort is the more because by the vertue of his death and buriall sin shall be killed in me and buried so that henceforth it shall have no power to reign over me 3. I need not to fear death seeing that sin which is the sting of death is taken away by the death of Christ and that now death is made unto me an entrance into his life Hitherto of his sufferings what is the other part of his satisfaction His perfect righteousnesse whereby he did that which we were not able to doe and absolutely fulfilled the whole law of God for us Ps. 40. 7 8. Rom. 3. 19. 5. 19. Why was it necessary that Christ should as well fulfill the Law as suffer for us Because as by his sufferings he took away our unrighteousnesse and freed us from the punishment due to us for our sins so by performing for us absolute obedience to the whole law of God he hath merited our righteousnesse making us just and holy in the sight of God and purchased eternall happinesse for us in the life to come 2 Cor. 5. 21. Gal. 4. 4 5. 1 Cor. 1. 30. Rom. 8. 3 4. For as we are made unrighteous by Adams sinne so are we made fully and wholly righteous being justified by a man that is God How manifold is the righteousnesse of our Saviour Two-fold Originall Actuall VVhat is his originall righteousnesse The perfect integrity and purenesse of his humane nature which in himselfe was without all guile and the least staine of corruption Heb. 7. 26. Being very man how could he be without sin The course of naturall corruption was prevented because he was not begotten after the ordinary course by man but was conceived in the