Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	apostle_n	sin_n	sin_v	1,996	5	9.1338	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

there is life without death truth without error and felicitie without interruption we ought not to doubt that the cause of good effects or things pertaining vnto vs doth growe out of any other ground than of the goodnesse of God and that the reuolting will first of angels and afterwards of men reiecting an immortall good and imbracing the contrarie was the originall cause of euill or sinne CHAP. 24. There be foure secondarie causes of euill namely Ignorance Concupiscence Sorrow and Pleasure THe first and originall euill which happeneth vnto man beeing a reasonable creature is his priuation of good Afterwards also ignorance in the actions of this life did creepe in whether man would or no as also a concupiscence or feruent desire of things hurtfull and pernicious with whom as companions be brought in priuily error and griefe or sorrow Which two euils after they be sensibly perceiued to hang ouer our heads that motion of the minde which mooueth vs to shun thē is called feare Moreouer the mind after it hath obtained the things it earnestly desireth although they bee hurtfull and friuolous yet the same beeing voide of sense and vnderstanding therof by reason of error wherewith it is blinded or else beeing bewitched with a contagious delight and pleasure therein it is carried as it were this way and that way with a false conceit of ioy From which fountaines as it were of corruption not of fulnesse but of enptinesse all mans miserie and wretchednesse doth spring OF THE SINNE OF Adam CHAP. 25. That the damnation both of angels and men because they sinned was iust howbeit their punishment not alike or the selfe same Also what was the condition or state of man before he fell into sinne WHich nature notwithstanding amidst his miseries could not leese his desire to obtaine eternal life Howbeit these euils were generall both to mē and angels who were damned in respect of their malice by the iustice of God But man hath his peculiar punishment in the death of his body For the Lord did threaten death vnto him in case hee sinned And God so induing him with free-will as that yet hee would haue him subiect to his will and kept in awe to fall for feare of destruction did also place him in the blisse of Paradise as it were in the shadow of life from which he should haue beene aduanced to greater felicities if hee had kept himselfe righteous CHAP. 26. The sinne of the first man and his punishment fell not onely vpon Adam but flowed also to all his posteritie And so by one man sinne came into the world HEreupon Adam after he had sinned beeing a banished man did binde ouer vnto death and destruction his whole posteritie and off-spring whom by sinning hee did pollute in himselfe as in the roote insomuch as whatsoeuer issue was begotten in the concupiscence of the flesh in which a punishment of quality like to disobedience was inflicted by Adam and his wife who was the cause of his transgression being ioyntly damned should draw original sinne from them by which also they should be drawen by errors and many agonies into those endlesse punishments with the reuolting Angels the corrupters of mankind the possessors of that infernall place and with their consorts companions Thus came sinne into the world by one mā and death by sinne and so it is conuaied into all mankinde all hauing sinned in and through one For the Apostle in that place calleth the world All mankinde CHAP. 27. It was wrought by the onely and great mercy of God that onely men of sinnefull nature should hope for reformation that is to say redemption which hope is not either in the angels that sinned or in the diuels IT followeth therefore that the whole masse and lump of mākind lay damned in sinnes or rather wallowed therein and ran head long from vices to vices and beeing combined with the angels that sinned receiued most condigne punishment for their wicked reuolting Whatsoeuer therefore the wicked doe wittingly commit in their blinde and vnbridled concupiscence whatsoeuer punishments they do outwardly suffer in the face of the world against their wils is to bee imputed to the iustice of Gods wrath neither doeth the iustice of God cease to giue life and strong cōstitution to the wicked angels who die if his diuine helpe bee withdrawen And likewise to giue forme and life vnto the ●eedes of men in what progenie or stocke soeuer beeing either defiled or damned fashioning the limbes and parts of the body betweene times quickening the senses by degrees and in their places as they lie in the body and giuing them inward nutriment For hee thought it better to drawe goodnesse out of euils rather than not to tolerate any euills to be at all And in case it had beene his will not to haue had any reformation in man to make him better as it was in wicked angels in whome there is no amendment might it not very condignely haue comne to passe that that nature which hee hath spurned vnder his feete by abusing the power or will hee had giuen him the commandement of his Creator and transgressed the same which he might very easily haue obserued which hath blemished the image of his Creator being in him by a contemptuous turning away from the light thereof which wickedly violated by the power of free-wil the wholsom seruitude that hee should haue performed to his lawes should vniuersally therefore bee forsaken of him and sustaine an euerlasting punishment by due desert Truely thus hee should haue done if he had beene onely iust and not mercifull also and had not giuen more euident demonstration of his mercie which he was no waies bound by promise or duty to haue performed especially in the redemption of such as were vnworthy thereof OF THE FALL AND sinne of the Angels CHAP. 28. The reuolting and wicked angels did all of them sinne together dwell together perpetually damned But the good angels and such as cleaned vnto God doe inioy eternall felicitie CErtaine therefore of the angels which left God by their sinfull pride were throwen downe from the high habitation of heauen to the vttermost darkenes of the ayre or element belowe and the number of angels which remained had their dwelling with God in euerlasting happinesse and holinesse For neither were the rest of the angels begotten of that one angell which fell and was damned whereby originall sin did binde them as it did mortall creatures in the chaines of guiltie posteritie drawing the whole multitude into the punishments due to the offenders But that one Angell who exalted himselfe with his associates impitie and is therefore made a diuel by that his pride and exaltation is cast downe with them the rest which cleaued vnto God in godly obedience receiuing a certaine light and knowledge which the others had not wherby they rested assured of their eternall and permanent estate CHAP. 29. To supply the places of the Angels that fell certaine are

without sinne wee deceiue our selues and there is no truth in vs as the holy Apostle saith CHAP. 65. Wee are not to despaire of any sinner in the Church in respect of the benefitte of penance left thereunto Howbeit the solemne and set times appointed for those which are to do open penance in the Church were ordained to a good ende NEither are they to despaire of the mercie of God in the remission of their sinnes be they neuer so great in his holy Church which performe penance according to the qualitie of the sin which euery one particularly committeth And in the dooing of penance when the fact committed is of that qualitie as the offender is cut off from the body of Christ in such a case the measure or limitation of time is not so much to be respected as the sorrow and griefe of the offender For God doth notdespise an heart that is contrite and humbled But because for the most part one man doth not knowe the sorrowe of another mans heart the same not being made apparant to other men either by wordes or other kind of demonstration because it is onely knowen to him to whom it is said My mourning is not hidden from thee Times therefore of penance were well appointed by those which beare authoritie in the Church that the Church might be satisfied in the which such sinnes are committed For out of the Church there is no remission of sins Because the Church most properly retaineth the holy Ghost for an earnest without whome no sinnes be forgiuen in so much as whosoeuer be absolued therby such be made partakers of euerlasting life CHAP. 66. That the force and effect of remission of sinnes as also the punishment of our sins is rather found and felt in the world to come then in this world FOr Remission of sinnes is ordained chiefly in respect of the day of iudgement which is to come For in this life that saying of Ecclesiasticus falleth out to bee true That there is an heauie yoak vpon the sonnes of Adam from the day of their comming out of their mothers woombe vntill the day of their burial into the earth the mother of all mankind insomuch as wee see that infants after their baptisme bee tormented with the affliction of many euills Whereby we may learne that whatsoeuer is accomplished by the sacraments for our saluation is rather to giue vs hope of future ioyes then hould or adeption of present felicities For in this life many sinnes seeme to be pardoned and not reuenged by any correction but their punishments reserued till the later day which is not vainely as it is properly called the day of iudgement wherein the iudge of the quicke and the dead shall appeare Euen as on the contrary many sins bee reuenged in this world and not withstanding they be here not forgiuen shal not stand vp against vs in the world to come Wherfore touching certaine of those temporall punishments which bee inflicted in this life vpō sinners to those whose faults are forgiuen the Apostle saith For if we would iudge our selues wee should not be iudged by God But when wee are indged wee are chastned of the Lord because we should not be cōdemned with the world TOVCHING PVRGArie Fire CHAP. 67. To those that liue wickedly in this world neither faith doth auaile any thing neither doth there remaine for them any fier of purgatorie to purifie them from their sinnes after this life CErtaine there be which beleeue that they which renounce not the name of Christ are baptized in his baptisme in the Church being not cut off from the Church by any schisme or heresie shall be saued by fier whatsoeuer sinnes they commit in this life although they neither put them away by repentance nor yet redeeme them by almes deedes but obstinately continue in them vntill the last day of their life vpō earth Howbeit that in respect of the greatnesse of such horrible and execrable sinnes they shall not bee punished with an euerlasting fier but with a fier that lasteth long But they which be of this beleefe and yet beare the name of Catholickes bee deceiued in mine opinion through a kinde of humane charitie or good will For if wee aske counsell of the holy scripture in that point it giueth an other resolution thereof And for mine owne part I haue written a booke touching this question intitled Of faith and workes Wherein I did demonstrate according to the holy scriptures so well as I could by Gods assistance that that faith did worke saluation Which Paul the Apostle most plainly expresseth saying For in Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Againe in in case it worke wickedly and not well truely according to Iames the Apostle that faith is dead in it self who saith againe If any sayth hee hath faith when hee hath no workes can the faith saue him Now if a wicked man shall bee saued by fier through faith alone that it is to be taken on that sort which the blessed Apostle Paul saith But hee shall be safe himselfe neuerthelesse yet as it were by fier then consequently may faith saue without workes and that bee false which his fellow Apostle Iames formerly affirmed And that also shall bee vntrue which Paul also himselfe deliuereth in an other place saying Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous persons nor railers nor drunkards nor extortioners shall inherite the kingdome of God For in case they shall bee saued by faith notwithstanding their perseuerance in these sinnes how then shall they not bee partakers of the kingdome of God CHAP. 68. What these words of Paul do signifie that the fier shall trie the qualitie of euery mans worke BVt forasmuch as these most manifest euident testimonies of the Apostle cannot bee false that which is darkely spoken of them which build vpon that foundation which is Christ not goulde nor siluer nor pretious stones but wood grasse and stubble for of those it is saide that they shall bee saued by fire because they shall not perish euerlastingly by reason of the merit of Christ their foundation is so to bee vnderstoode as these thinges precedent being apparantly so in the letter there bee not any thing contradictorie to the same For wood grasse and stubble may not absurdly bee taken for such loue of worldly things although lawfully giuen vs to vse as that wee cannot yet lose thē without anguish of minde For when as sorrow is a fier which inwardely burneth if then Christ be layde as a foundation in our heart that is to say that nothing bee preferred by vs before the loue of him and that the man burning inwardly with such sorrowe had rather want the thinges hee so much affecteth than Christ this man is saued by the fier But on the contrarie If hee had rather houlde these temporall and earthly things in time of