Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	law_n	transgression_n	5,599	5	10.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64763	Anthroposophia theomagica or A discourse of the nature of man and his state after death; grounded on his creator's proto-chimistry, and verifi'd by a practicall examination of principles in the great world. By Eugenius Philalethes.	Vaughan, Thomas, 1622-1666.	1650 (1650)	Wing V143; ESTC R203871	32,225	88

stir'd up the Animal sinfull Nature The sum of all is this Man as long as he continued in his union to God knew the Good onely that is the Things that were of God but assoon as he stretched forth his hand and did Eat of the forbidden fruit that is the Anima media or Spirit of the greater world presently upon his disobedience and transgression of the Commandment his Vnion to the Divine Nature was dissolved and his Spirit being united to the Spirit of the world he knew the Evil onely that is the things that were of the world True it is he knew the Good and the Evil but the Evil in a far greater measure then the Good Some sparks of Grace were left and though the perfection of Innocence was lost upon his Fall from the Divine Light yet Conscience remained still with him partly to direct partly to punish Thus you see that this Anima Media or middle Spirit is figured by the Tree of knowledge but he that knows why the Tree of Life is sayd to be in the middest of the Garden and to grow out of the Ground will more fully understand that which we have spoken We see moreover that the Faculties ascribed to the Tree of Knowledge are to be found onely in Middle Nature First it is said to be a Tree to be desired to make one wise but it was Fleshly sensuall Wisdom the Wisdom of this world and not of God Secondly it is sayd to be good for Food and pleasant to the Eyes So is the Middle Nature also For it is the onely Medicine to repair the Decayes of the Natural Man and to continue our Bodies in their primitive strength and Integrity Lastly that I may speak something for my self This is no new unheard of fansie as the understanding Reader may gather out of Trismegistus Nay I am verily of opinion that the Egyptians received this knowledge from the Hebrews who lived a long time amongst them as it appears out of Scripture and that they delivered it over to the Graecians This is plain out of Iamblichus in his Book de Mysteriis where he hath these words Contemplabilis in se Intellectus Homo erat quondam Deorum Contemplationi conjunctus deinde vero alteram ingressus est Animam circa humanam Formae Speciem contemperatam atq propterea in ipso Necessitaetis Fatique Vinculo est alligatus And what els I beseech you is signified unto us in that poeticall Table of Prometheus That he should steal a certain fire from Heaven for which Trespasse afterwards God punished the World with a great many Diseases and Mortality But some body may reply Seeing that God made all Things very Good as it appears in his Review of the Creatures on the sixth day how could it be a sin in Adam to eat that which in it self was good Verily the sin was not grounded in the Nature of that which he did eate but it was the Inference of the Commandment in as much as he was forbidden to eate it And this is that which Saint Paul tells us That he had not known sin had it not been for the law And again in another place The strength of sin is the law But presently upon the Disobedience of the first Man and his Transgression of the Commandement the creature was made subject to Vanity For the curse followed and the impure seedes were joyned with the pure and they reigne to this hour in our bodies and not in us alone but in every other Naturall Thing Hence it is we reade in scripture That the Heavens themselves are not clean in his sight And to this alludes the Apostle in that speech of his to the Colossians That it pleased the Father to reconcile all things to himself by Christ whether they be things in Earth or Things in Heaven And here you are to observe that Cornelius Agrippa mistook the act of Generation for Original sin which indeed was the Effect of it and this is the onely point wherein he hath miscarried I have now done onely a word more concerning the Situation of Paradise and the rather because of the diversity of Opinions concerning that solace and the Absurdity of them Saint Paul in his second Epistle to th Cori●thians discovers it in these words I knew a Man in Christ above fourteen years ago whether in the Body or out of the Body I cannot tell God knoweth such an One caught up to the Third Heaven And I knew such a Man whether in the body or out of the body I cannot tell God knoweth how that he was caught up into Paradise Here you see that Paradise and the third Heaven are convertible Terms so that the one discovers the other Much more I could have sayd concerning the Tree of knowledge being in it self a large and very mysticall subject but for my part I rest contented with my own particular apprehension and desire not to inlarge it any further Neither had I committed this much to paper but out of my love to the trueth and that I would not have these thoughts altogether to perish You see now if you be not durissimae Cervicis Homines how man fell and by Consequence you may guesse by what means he is to rise He must be united to the Divine light from whence by disobedience he was separated A Flash or Tincture of this must come or he can no more discern things spiritually then he can distinguish Colours naturally without the light of the Sun This light descends and is united to him by the same Meanes as his Soul was at first I speak not here of the Symbolicall exteriour Descent from the Prototypicall-planets to the Created spheres and thence in Noctem Corporis but I speak of that most secret and silent Laps of the Spirit per Formarum naturalium Seriem and this is a mystery not easily apprehended It is a Cabalisticall maxime Nulla res spiritualis descondens inferius operatur sine Indumento Consider well of it with your selves and take heed you wander not in the Circumference The Soul of Man whiles she is in the Body is like a Candle shut up in a darkLanthorn or a Fire that is almost stifl'd for want of Aire Spirits say the Platonicks when they are in sua patriâ are like the Inhabitants of green Fields who live perpetually amongst Flowers in a Spicie oderous Aire but here below in Sphaerâ Generationis They mourn because of darknesse and solitude like people lock'd up in a Pest-house Hinc metuunt cupiuntque dolent c. This is it makes the Soul subject to so many Passions to such a Proteus of humors Now she flourishes now she withers now a smile now a tear And when she hath play'd out her stock then comes a Repetition of the same fancies till at last she cries out with Seneca Quousque eadem This is occasioned by her vast and infinite Capacity which is satisfied with nothing but God from whom at