Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	adam_n	sin_n	sin_v	5,192	5	9.5484	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66465	Poetical piety, or, Poetry made pious by rendering into its method observations arising from various divine subjects, useful for these prophane and enormous times : to which is added, a brief alphabetical expositor, explaining the most intricate words made use of in this book, to the conception of a mean reader, and may serve as a remembrancer to the imperfect memory / by William Williams ...	Williams, William, of Cardigan.	1677 (1677)	Wing W2785; ESTC R8078	64,141	220

that fell with Lucifer Ibid Lucifer Tempted Adam and Eve in Paradice p. 73. Since the Devil must remain in Hell he would have all in his condition p. 74. The difference betwixt Lucifer and Adams ambition p. 76. Every Soul alive may be capable of Salvation p. 78. * Christ dy'd for every Soul alive Ibid The damn'd might be saved could they but repent p. 81. * This side the Grave the vilest wretch may be freed from sin Ibid * Mans election considered Ibid. Predestination and Gods rigorous decree qualified p. 82. The Arguments drawn from the strictness of election and reprobation Ibid * An objection arising from the position of Gods decree and the Solution thereof Ibid All mankind fell in Adam p. 83. * The elect must be sinners by nature as well as others For all sinn'd without exception Ibid * An opinion of the Heathen World as how judged and how saved p. 85. 1 God stampt a law in mans heart which is the law of nature Ibid 2 God made a Law of works and delivered it to Moses writ in Tables of stone p. 86. 1 Faith the Tenor of the Gospel Ibid 2 Gods Covenant with Abraham p. 87. 2 Whom the Law convicts the Gospel will reprieve Ibid 2 Some derive ill consequences from the doctrine of predestination p. 88 Cain no Reprobate by positive decree p. 89. 1 Esau no Reprobate by predestination p. 91. Election and Reprobation depending on Mans penitence or his presumption p. 93. 1 God intended the Salvation of all by the mission of Christ p. 94. 1 The Christian his behaviour towards God p. 96. 1 His deportment towards Man p. 97. His decency towards himself p. 98. 1 His carriage towards the World Ibid 2 The Christian resembles the Publican p. 100. He will not bring forth Fruit to himself p. 102. 1 He hath content in every State Ibid 2 He hath nothing yet possesseth all things Ibid 3 His life is hid with Christ in God p. 103. 1 No weapon formed against him shall prosper p. 104. Monarchy Metamorphosed to Democracy p. 108. Obedience deniable to the Vsurpers of Authority p. 109. Ministers ought to be paid their Tribute p. 112. Man ought to be really holy and not so thought of p. 122. A Brief Table of additional observations pertinent to this Book DIvine Ejaculations or pious breathings p. 154. A spiritual Hymn to the praise of God p. 147. The various significations of the word World in Scriptures p. 156. On the words Exploration Deploration Imploration Ibid On the words Easeless Endless and Remediless Ibid On Faith Hope and Charity p. 157. On God the King and the Church Ibid Of God viz. the Father the Son and the Holy Ghost Ibid Of Gods afflicting man for evil p. 158. Of Gods not regarding sometimes the prayers of his own Servants Ibid On Mat. 6.33 But seek ye first the Kingdom of God p. 159. On the the word Amen and its significations Ibid On the happiness of him that truly fears and serves God Ibid On Servitude and Freedom p. 160. An Inference touching Mortality drawn from the temporality of the Popes Holiness Ibid PARADOXES On the righteousness of man in Christ p. 161. Of death either in sin to sin or for sin On mans Birth Death and Buriall as naturally and spitually considered Ibid On Gen. 31.5 And Jacob sware by the fear of his Father Isaac On the words of David in Psalm the 47. v. 8. Awake up my glory Ibid Vpon this expression of the Prophet Jeremiah Jer. 51.16 Thy words were found and I did eat them Ibid The conclusion p. 163. The Authors Apology for himself to God GLorious and Grations thou great God of might Assist me by thy Spirit to Indite Some extract from thy Book and this Rehearse Though thy Divinest Prose in Divine Verse Perchance hereby it may take some effect In Verse on those that all the Prose neglect Yet I expect not to attain this end Vnless thy Blessings do the means attend Permit me Lord if it thy pleasure be To ponder what may render praise to thee Vouchsafe me thy assistance so each Line Shall have dependance on what is Divine For 't is my Aime I speak it without shame I this request to magnifie thy Name But as I should I dare not say I can Without thy Aid because I am a man Consider my defects be pleas'd to guide My Head Heart Hand lest my Penslip aside Grant whilst I study in thy Word thy Will I may my self the same seek to fulfill And through thy Grace prevent my doing ill Oft have I crav'd thy pardon for my Crimes Again the same committed divers times Offend and pardon crave crave and offend Will be I fear my course to my lives end But not without a willingness to be From all offences Innocent and free And whilst my will and my acknowledgment To my transgressions render no assent Thus I conclude though seeds of sin remain Within me over me sin shall not Reign E're death begins my fleshly Veil to Rent By true Repentance make me Innocent Good God my maker I thee humbly pray That Hallelujahs I may sing for aye To thee with those thy Mercies did translate From Earth to Heaven there to contemplate Thy Glory and thy Greatness where among Ten thousand times ten thousand Saints is Sung The Song of Moses and that of the Lamb Which th' Prophets bore a part and Miriam So full of Triumph so Harmoniously That Angels Eccho'd forth its Mellody Oh! could I but obtain my sweet desire To Sing my part with this Caelestial Quire Then I thy greatness greatly should admire And were I but prepared for Heavens mirth My Gladness should transport me there from Earth Where Choristers of Saints and Cherubims Angels Archangels Sacred Seraphims Each in their order warble forth and Sing Caelestial Hymns and Anthems to their King And Christ their Saviour for his Suffering That I might sing in Heaven evermore I fain would try to Sing on Earth before Thus I ambitious am to find my Tongue By thee refin'd to sing a sacred Song Vnto thy Holiness whilst here below Thou dost my Being Lord to me bestow A Song of Recantation from each sin To Sanctitie Salvation for to Win And that I may thy Servant ever be Thy Blessing and thy Grace confer on me The Weakness and the Errors Lord are mine But all that 's Good to thee I re-assigne And let the Praise and Glory all be thine The Authors Apology for himself to Men. THe Reason why on Divine things I write Is that my Subjects will my pains requite I dare affirm who best perceives the cause 'T is not conceited nor to gain applause They are allow'd the contrary will judge While these pass Censure I 'le forbear to grudge I can discern it does exceed the Pen Of the most skilful for to please all men One likes not this another likes not that The Writer's mean or 's writing dull

it is but just To punish those Christ's merits do distrust He has repair'd our loss by Adans sin Through his obedience mankind Heaven win Or Adams race had ever wretched been When Adam dy'd his seed in him did die Death was his Portion to posterity Till Christ from death brought life and liberty If all did die all may be made alive By him that did our life from death retrive The Second Adam Adams seed revive All shall be made alive this all is meant An all so wide and large in its extent As Adams all shall die since Christ was sent Christ was Gods word incarnated decreed T' assume mans flesh conceiv'd a womans seed To suffer both for mans and womans deed This God and man or this Emanuel Did conquer death likewise the Grave and Hell That all true Christians might in safety dwell But to explain what I have said before All shall be made alive implies far more Than these true Christians that this Christ adore This all imports the men that ever were Since Christ on Earth that are or shall be here But not the damn'd in Hell confined there * The damned might be saved could they but repent They should come thence if they could but repent There grace is wanting this does prevent Their freedom makes them more impenitent * This side the grave the vilest wretch may be freed from sin This side the grave the vilest wretch may be By true repentance Friends with God and he From all offences quitted fully free * Mans Election considered Which brings me to consider what 's impli'd By mans Election since Gods Son ha's di'd And how mans reprobation to decide Election then I understand by those Whom God in Christ unto Salvation chose Before the world when neither Friends nor Foes * Predestination and Gods Rigorous decree qualified Predestination seems t' have this event To save the just and unjust that repent Else to what end was Christ Mans Saviour sent If God did limit by a strict decree A certain number that should saved be What are the merits then of Christ to me * The arguments drawn from the strictness of Election and Reprobation If I am found but one of Gods Elect For his names sake his mercy will accept Of me my Soul and body to protect Again if I am found a reprobate For my repentance 't will be found too late Unto Eternity God will me hate And neither of these cases do rely On Christ his merits since that misery And mercy God decreed Eternally * An objection arising from the position of Gods decree Suppose that God by positive decree Ordained men both sav'd and damn'd to be What Souls are they Christ from defaults do free To answer this objection thus I say God Christ design'd to save men Souls that stray I mean those Souls out of Salvations way But first I shall be cautious and take care For to enquire and know whose Souls they are In Adams sin that had and have their share As foremost then with Adam I begin Who was the fountain source and origin Of that distemper Epidemick Sin This root was rotten we the branches all Did fade our leaves of Holiness did fall Because our Bud and Blossom brought forth thrall * All mankind fell in Adam We all alike in Adams fall have fell The best and worst did equally rebel Gainst God in him that all deserved Hell In sin's and tresspasses by nature dead Is every man since Adam forfeited His Innocence for which Christs blood was shed * The Elect are siners by nature as well as others for all sined without exception If dead without exception every man Through Adams sin by nature who is' t can Prove Gods elect free from all mankinds ban From sin originall they were not free If that from actuall they so could be Therefore not righteous by divine decree Elections limit doubtless does include All persons with Gods grace should be endu'd Before and since Christianity ensu'd As well the Penitent that has transgrest As he that legally his life exprest To be religious and therefore was blest And this depending by divine decree On Christ his merrits which God did foresee On mans account most needfull things to be Let us make man sayes God Christ was in place Though not incarnate yet as God the case Of Uncreated man foresaw most base He who beheld the matter and the frame Of Adams substance did assume the same And so a man like other men became Mankind's election doubtless did relate To Christ before God Adam did Create Else why should Christ in wo participate All Adams seed God of a truth design'd Unto Salvation thus was he enclin'd Or who Christ's mission could have right defin'd Since Adam sin'd the Scriptures say that none Of Adams Race are Righteous no not one Save Christ according to the flesh alone The sacred Records give out this Report Of Adams seed they sin'd in such a sort That of Gods glory all mankind came short Since all thus sin'd in Adam all have need Of Christ his merits if they would be freed From that destruction due to Adams deed * An opinion of the Heathen world as how judged and how Saved But of the Heathen world some thus might say These know no Christ in what a case are they That have no Faith nor Gospel to obey * God stampt a Law in mans heart which is the Law of nature This query I thus briefly answer then God stampt a Law within the hearts of men Commands in nature not the moral Ten. In Adams heart God did create a Law To keep his Soul and conscience in such aw That from his God he might dread to withdraw And this the Law of nature we do name Whereby some shall be judg'd to suffer shame Some justifi'd that have omitted blame 1 God made a Law of works and delivered it to Moses writ in Tables of Stone Another Law deliver'd God alone To Moses hand in Tables made of stone A Law of works fulfill'd entire by none 2 Faith the Tenuer of the Gospel Mercy to many God did freely give According to this Law do this and live But now thou shalt be sav'd if thou believe E're God to men the Gospel tidings sent Not many knew who the Messiah meant Patriarks and Prophets these knew Gods intent Abram rejoy'd Messiah's day to see And Job foreknew who should his Saviour be Whereto the Prophets by consent agree 1 Gods Covenant with Abraham With Abraham God made a Covenant And with his Seed that none of them should want Through Faith Salvation that from sin recant The Angel of this Covenant is he Whom Abrahams seed their only Saviour see Through that belief requir'd in them to be For to comprise the Gospel scope in brief Repentance from all sin and true belief In Christ his merits are mens Souls relief 2 Whom the Law

might scan That from this Earthly slime God formed Man Made him a perfect substance of this slime And then inspires him so became sublime When God mans substance to mans shape did frame In this he breath'd so man alive became And thus this man was made a living Soul Who once o're Gods Creation did controul When thus he was perfected God did seem To have this object Man in great esteem Whose pourtraiture he was to represent His Maker in his inward liniament God in his Image now takes great delight And plants a Garden pleasant to his sight East ward in Eden where he plac'd the man Whom he had form'd through which a River ran A glorious River that did rarely glide To water Edens banks on either side Even Euphrates thus Paradice supply'd These silver streams by their fertility This pleasant Garden made to fructifie That from the ground the Lord God caus'd to grow Even every Tree that pleasant was for show Unto mans sight and likewise that was good Not only to his sight but for his food I' th midst of this fair Garden was the Tree Of Life so stil'd a glorious sight to see And th'Tree of knowledge both of good evil Where man first grew acquainted with the Devil Thus-wise God pleac'd the man in happiness Even in this Eden it to keep and dress Where God informs him and thus wise said he Eat freely that thou may'st of every Tree But of the Tree whence knowledge does derive Of Good and Ill eat not if thou wilt live The day thou tasts thereof assuredly Shall fatal prove and by it thou shalt die Beware O man t' incur this destiny Now God conjectures with himself sayes he It is not good for man alone to be First God considers what course he should take And then a help meet for this man did make But from the ground the Lord God he did frame Each Beast o' th Field each Fowl and brought the same To Adam whom we find by name to be Related to his Earthly Pedegree Before whom all the Creatures great small God brought to know what Adam would them call What ever Adam every thing did Name Remain'd the appelltion of the same What kind soever whether wild or Tame * Adam gave Names to all Creatures according to their kind But though he did behold variety Of Creatures none was found for his supply Untill that God Almighty caus'd a sleep To fall on Adam and the same was deep So fast he slept he could by no means wake Till God a Rib out of his side did take And close the Flesh instead thereof e're he From so profound a sleep could waked be And of this Rib that God from man did take A woman was the help meet he did make For Adam and when she to him was brought He knew that of his Rib ' God had her wrought For when he did behold her thus said he Bone of my Bones Flesh of my Flesh is she Made of my side a Bride to comfort me To call her woman Adam now began Because that she was taken out of man As much this woman did to Adam seem Himself as was himself in his esteem * Adam gave Names to all Creatures according to their kind Thus Marriage was ordain'd by God alone In Paradice to make of twain but one Therefore this obligation must remain That nothing sever these united twain A man must now his Father leave and Mother And cleave unto his wife and not another And they for ever after must remain Both as one flesh and no more termed twain Till death from seneration to abstain Both these were naked yet they had no shame Their Innocence thus farr kept both from blame Hereto mans History of happiness Consists unhappy further to express SUBJECT VII Of the Temptation and fall of Man The Subtile Devil in a Serpents shape On Adams Innocence did cast a Rape WE now shall treat of the most subtil Creature And that 's the Serpent which defil'd mans Nature How by his wily stratagems invented Deceived man to sinfulness assented * The Serpent tempts Eve As may appear by that it's disputation With Eve by Serpentine Interrogation Who question'd thus said God ye should not eat Of every Tree that 's in the Garden set † Eves reply to the Serpents Temptation To which the Woman answered and said As at the Serpent nothing yet dismay'd Eat of the Fruit that is on every Tree Within the the Garden liberty have we But of the Tree in Edens center plac'd The Lord allows us not its Fruit to taste Ye shall not eat of it he does deny To taste it or to touch it least we die * The Serpents reply to Eve Again the Serpent to the woman said Ye shall not surely die be not affraid For God doth know that in the day when ye Do eat thereof your eyes shall open'd be And then as Gods you shall the knowledge gain Of good and evil eat do not abstain † The Woman possest with the Serpents Temptation The woman now possest with this Temptation And with this Serpentine Insinuation * Eve be holds the forbidden Tree through avarice takes of its Fruit eats thereof her self gives Adam of the same and both alike do sin Beholds the Tree and view's it where it stood Perceiving that its fruit for food was good A Tree that was most pleasant to the eyes A Tree desirable to make one wise Puffs up the woman with Ambition she Through Avarice adventures on the Tree Supposing it for every thing compleat Took of its Fruit whereof her self did eat And gave unto her Husband of the same Who far'd with her and shar'd with her in shame And now because they both did thus transgress Their eyes were ope to see their nakedness * The Devil told Truth And here we find the Father of all lies Told them the truth by opening of their eyes That both of them were naked They did know And to prevent disgrace fig-leaves did sow Together for a covering to their shame And apron-wise 't is said they sow'd the same But yet alas these aprons were too thin And farr too scant for to conceal their sin The shady Trees nor yet the Paths untrod Could not obscure their sin and shame from God Now God in Eden walks and they should hear His angry voice the which pierc'd them with fear † Adam and Eve hide themselves from Gods presence And made them conscious so that both retire To hide themselves from the Almighties Ire * Adams excuse And likewise from his presence thus they made The Trees their refuge and their shield the shade Tohide them from his wrath would both invade † God calls upon Adam But God the Lord upon the mancalls now And sayes unto him Adam where art thou And Adam startling gave God this reply Thy voice within the Garden hear did I And was afraid because