Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77888	A treatise of divine meditation, by that faithful servant of Jesus Christ Mr. John Ball, late minister of the Gospel at Whitmore in Staffordshire. Published by Simeon Ashe, preacher of the Gospel at Austins, London.	Ball, John, 1585-1640.	1660 (1660)	Wing B575; Thomason E1875_1; ESTC R209786	79,889	304

in the garden besides and being strictly charged upon pain of death not to taste of it The just and good Law of God was a blameless occasion of mans sin as it did forbid an act in it self indifferent that it could not bee done without sin The Law and Sin as well as the Law and Obedience work together though in a distinct manner for of Obedience the Law is a principal cause but of sin an accidental as working besides his own scope and main drift which is to savour nothing but life and also as a contrary to sin The Lord in his wise providence did work in the fall of man as the Law by accident was occasion of it but hee is not the author of his sin hee did not constrain him to offend not withhold from him any grace that by Covenant or otherwise hee was bound to give him The principal inward cause of this transgression was the will of man freely turning from the Commandement of God which hee might and ought to have obeyed but would not and willingly hearkening to the suggestion of Satan which hee should have resisted but did not The sin of man was the eating of the forbidden fruit not absolutely considered in it self but in respect of the Commandement and charge whereby God had severely forbidden the tasting of the fruit of that tree and had threatned punishment to them that should transgress In evil actions no end can properly bee assigned for the end is of a good thing and to be desired But Satan in that temptation aimed at the dishonour of God and the damnation of Man Man being deceived by the old Serpent proposed this end to himself but obtained it not that hee might satisfie his superiour affection to the Image of God and his inferiour to the fruit of the tree The Lord who bringeth light out of darkness out of his infinite wisdome did order this evil to the setting forth of his mercy and justice and the utter confusion of Satan contrary to his purpose and intendment In this their disobedience wee may observe these degrees The impression of the suggestion obscuration of their thoughts concerning the excellency of God forgetfulness of what was done before and what God commanded doubting of the truth of God tickling of ambition whereby the woman affected great power dignity credit to the flatteries and allurements of Satan and familiarity with him and inclination of will to the forbidden fruit First This was the first sin committed by man in it self most hainous the fountain of all other evils both of sin and punishment Many things do shew the greatness of this sin 1 It was the transgression of that precept which God had given for the trial of mans obedience and so was an absolute denial of subjection and renouncing of obedience As the performance of it had been an open profession of submission and due obedience It was not a breach of some particular Commandement but an universal denial of all the branches of obedience 2 It was intollerable that man being inriched with so many graces priviledges and blessings should presently forget God being so much indebted and bound unto him in love for his inestimable favours 3 Amongst so many trees in the Garden it was easie for man to forbear the pursute of one and being made after the Image of God hee might have resisted the temptation of Satan Wherefore to suffer himself to bee drawn away in that manner was an hainous offence 4 This sin was committed in Paradise where the tree of life stood in their sight and God had manifested himself unto them familiarly In respect of God the Law the Offender this sin was hateful and notorious Secondly This sin was not the proper sin of our first Parents but the common sin of all their posterity who were in their loins when they did offend and afterwards by natural propagation descended from them for they did represent all mankind which was propagated from them as the root Thirdly The effects of this sin stayed not in the first authors of it but spread and stretched themselves over all mankind For if they whose Parents are infected with any disease their children do possess it by inheritance how is it possible that our first Parents being deprived of the Image of God wee their posterity should spring of them perfect and without maim For the beginnings of all things are all that in power which doth spring from those beginnings for the virtue that is in the beginnings is communicated to the things which receive beginning from them Like egg like bird what is in the root will bee in the branches and the vice or fault that is in the beginning is common to the thing begun The punishment of this sin doth degenerate into sin As the want of holiness and proneness to evil is not only a judgement inflicted for sin but it is sin and the cause of sin One sin begets another and the second is an effect of the former both properly and accidentally The effects of this first sin are bitterness it self to wit in respect of mankind in general wrath blame guilt deprivation of Gods Image corruption of nature spiritual bondage subjection to death temporal and eternal God is offended in that his Commandement is despised to the derogation of his soveraignty sin is vile and naught deserving blame man is guilty and tied to punishment whence issueth griping of conscience fear of the angry Judge and dread of punishment The loss of original Justice followed the act of sin in whose room succeeded corruption of the whole man in every power and faculty Thus the liberty of man was turned into miserable servitude and hee became bondslave to sin-revenging justice as his principal Lord to the Devil and his Angels and to the power of his accusing and condemning conscience as the Lords Ministers Moreover the natural man hath no spiritual liberty to do any thing spiritually good as hee did before sin entred but is led as a slave by lusts by passions by objects which please him So that hee is in a brutish bondage And death entred into the world by sin Rom. 5.12 and is gone over all men for as much as all men have sinned In respect of Adam and Eve the effects are common to both or particular to either 1 The common are sense of nakedness shame fear of the angry Judge slight and desire to hide themselves from the presence of the Lord ejection out of Paradise into the cursed Earth and stopping the way that they might not enter to eat of the tree of life 2 The particular effects in respect of Adam are that the Earth is accursed to bring forth briars and thorns that he should till the ground in labour and eat his bread in the sweat of his brows till hee return unto the dust The woman was sentenced to conceive and bring forth in forrow and to bee in painful subjection to her husband Satan intended the dishonour

perfect gift but sin was not created by him can receive no approbation from him God cannot possibly sin for hee may work besides his rule who may sin But Gods Rule is his most just and wise will which hee cannot but work after no more than hee can deny his own nature God cannot bee the author of sin in and with his creature as hee is of every good word and work for that which the creature doth God being the author and principal worker of it hee must inform the manner of it by his Commandement and work it in him by his Spirit But it is impossible for the creature to sin in working after that which is commanded him of God God cannot so far will sin as to approve it for good in it self it hath no proportion to his nature It is such a thing as hee cannot bee author of in the creature nor yet the creature work while it keepeth communion with him wherefore God cannot allow it as good in it self The Lord perswadeth to obedience threatneth the sinner commandeth the practice of holiness punisheth the disobedient Hee is just and holy in himself in all his waies and cannot bee tainted with the least spot or blemish Jam. 1.13 Thou oh God temptest no man as thou canst not bee tempted of evil and if it bee not of God it cannot bee good for hee is the absolute original goodness from whom cometh every good by participation The cause of sin is some voluntary agent that worketh besides Rule and comes short in goodness required Sin it self is an aberration the subordinate and deficient cause of sin is Satan or man himself revolted from God Satan soliciteth the flesh inticeth the will consenteth and so sin is finished The Devil was made an Angel of light but hee abode not in the truth and being fallen from Heaven ceaseth not to draw others into the same perdition God made man righteous but hee found out many inventions this is the cause but what is the end of sin Of evil there is no end for that is never good No gain to bee gotten by that which is naught and vile the poisoned stalk can bear no wholesome fruit Satan in tempting aimeth at mans perdition Man in sinning intendeth the satisfaction of his lusts The Lord doth by his providence order it to the glory of his name but of sin properly there is no end to the sinner God takes occasion by sin to give the promise of the Mediatour Hee can use sin for a punishment Rom. 1.24 for the exercising of his children No speech from Shimei but sinful reviling speech was Davids exercise but yet the goodness that cometh by sin is not of nor through it by nature but from the infinite wisdome of God who knoweth how to work good out of evil Let us somewhat inquire into the properties of this poison every sin is mortal in its own nature it deserveth and bringeth death endless and easeless of soul and body for it is a turning aside from God who is the life of the soul it is a breach of his Law an offence against his infinite Majesty If a man sin against the Majesty of an earthly Prince hee is punished with temporary death or perpetual imprisonment if hee could bee supposed to live alwaies hee should lye in for ever How much more deservedly am I subject to eternal death who have sinned against an eternal God Every sin in its own nature is accompanied with final impenitency Hee that sinneth once can never cease to sin by any natural power sin is a running leprosie that cannot bee stayed the soul that is once distempered must go amiss for ever if it bee not rectified by supernatural power It is of grace that sin is pardoned it is of supernatural power that any soul is set free from the power and tyranny of it For being once enthralled by voluntary submission wee cannot after draw back and work deliverance Sin is of a soiling nature and defileth all it toucheth Every good work and holy ordinance To the unclean all things are unclean The Word Prayer Sacraments Alms every thing is polluted by that touch Corrupt qualities are more apt to hurt than sound to heal one rotten sheep may infect the whole flock but cannot bee cured by them One filthy ragg stained with the plague may infect a whole pack but the clean garment cannot purifie it If a common garment touch holy flesh the garment is not sanctified but the flesh polluted The prayer of the wicked is an abomination to the Lord. Sin mixed with Gods ordinances is like poison mingled with wholesome meat that corrupteth it for our use and nourishment Mark and consider well the effects of sin O my soul the waters of this fountain are bitter the fruits of this tree unsavoury They that sow iniquity shall reap vanity and they that follow vanity forsake mercy Affliction pursueth sinners and shall overtake them to their cost without question the wages of sin is death Look as it is with men if they turn themselves from this aspectable light they are forthwith environed with darkness So man turning away by his sin from God the Father of lights from whence every good gift cometh hee cannot but bee forthwith in outward and inward darkness By reason of sin the soul is dead in ignorance and lust So that they have in them a seed apt to bring forth every sin Our bodies have mortality as a worm corrupting them our conditions are exposed to a thousand vanities and wearisome courses and these are the beginnings of evil Despair darkness fear horrour and shame are the companions of sin disgrace sickness poverty loss of goods the best fruit it beareth Hast thou lost any blessing sin hath robbed thee of it dost thou want any good thing sin keepeth thee from it art thou annoyed with evil thy perdition is of thy self sin sets man at odds with God the Law his own conscience all creatures and with himself Oh what a drudge is man made to his lusts by sin what confusion vexation bitterness doth lodge in the heart continually Look into the world and see what desolations it hath made How are the mighty slain and glorious Kingdomes laid on heaps Is not sin the cause of all disorders wars confusions bloodsheds famines and pestilences that ever were in the world The sorrows of this life are many and grievous but nothing comparable to spiritual and eternal miseries that sin bringeth with it Oh that thou didst behold how miserably the soul is mangled defaced wounded imprisoned by it the light of nature terrour of conscience power of grace is not able to set forth or comprehend the desert and fruit of sin for the full wrath of God which shall bee executed upon the ungodly exceedeth all that can bee imagined If the wicked prosper for a time sin turneth their blessings into curses The Table and by proportion the wealth strength and honour of the wicked are dangerous