Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	separation_n	3,748	5	10.7337	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72513	Peter Ramus, his logick in two bookes. Not onely truely translated into English, but also digested into question and answere, for the more easie understanding of all men. By R.F. Gent; Dialectica. English	Ramus, Petrus, 1515-1572.; Fage, Robert.	1636 (1636)	STC 15249.7; ESTC S125061	47,136	128

repentance Matth. 12. Heb. 6. Sometimes it rusheth mediately and directly against God and sometimes it reacheth more properly to the hurt of our neighbour But who is able to reckon up all the branches of this most bitter and venomous tree wherefore to looke more nearely unto it whence proceedeth this deadly poyson Cause Eficient what may be the cause whereof it commeth and the fountaine from whence it springeth Surely my soule it is even thy selfe thou art the roote that bringeth forth all this bitternesse thou art the fountaine from whence all this deadly venome doth arise For every man is tempted to sinne and hee is drawne away of his owne concupisence and enticed Beware therefore O rebellius soule that thou lay not the blame upon the Lord neither make him the author of thy sinne for thou O God as thou canst not be tempted to evill thy selfe so thou temptest no man to commit sinne being a thing which thou so straitly forbiddest to all and so severely threatnest in whomsoever it is found and for which thou so grieveously plaguest the wicked and so sharpely correctest thine owne children Iam. 1.13 14. Heb 12.7 8. Thou O Lord art holinesse it selfe and the fountaine thereof and there is none eternally and unchangably good but thee alone Mat. 19. Thou madest man good at the beginning but he sought many inventions Eccles 12. so all the imaginations thoughts f his heart be came onely evill continually or every day sabboth and all Gen. 6.5 True it is indeed that the Divell that old Dragon using the subtle serpent for his instrument did offer the first occasion of sinning wherby he became an externall cause of sinne and is called a murtherer from the beginning and the author and father of all deceit Iohn 8.44 yet man had power to have resisted him if he would which he not doing became the true proper efficient cause of corrupting himself all his posterity who likewise by meanes of the poyson derived from his loynes became also the proper and immediate causes of their own sinnes Marke well then O my soule the roote of this evill and further consider what unsavory cursed fruit it bringeth forth surely even such as it selfe is The finall Cause or the end or fruit of sinne for such as the tree is such are the fruites as is the roote so are the branches a poysoned fountaine casteth forth no wholesome streames Iam. 3. and who can bring as the wiseman saith a cleane thing out of filthinesse surely there is not one but onely hee who is holinesse it selfe Iohn 14.4 And without all controversie the reward and wages of sin is death and that not onely temporall and bodily which is a separation of the body from the soule for a season but also spirituall and eternall both of soule and body for ever and ever Is any good thing withheld from us let us thanke our sin for it is any plague or punishment laid upon us be sure that sinne is the cause or at the least even in the dearest children of God the occasion of it Is any good blessing of God made of no force or even turned to a curse to us wee may be sure that it is by reason of our sin for as the Prophet saith the Lords hand is not shortned that it cannot save nor his eare heavie that it cannot heare but our iniquities seperate betwixt us and our God and our sinnes doe hide his face from us that he will not heare Esay 59.1 2. Finally as Iob saith miserie springeth not forth out of the dust neither doth affliction spring out of the earth but man is borne to labour as the sparkles fly upward Iob 5.6 7. As if he should say man is as prone by nature to sinne against God consequently to pull Gods iudgements upon him selfe as the fire which is a light element is naturally prone to ascend and mount aloft And to the end that thou my soule maist see upon what an ugly monster thou hast set thy delight dost dote upon The o●posites contraries and art bewitched withall consider how faire and amiable pietie and vertue are for as they make a man lovely and honorable so sinne maketh him loath some and contemptible The feare of God saith Salomon makes the face of a man to shine and be beautiful but impiety and prophanesse do deface and disfigure the image of God in him and cause both God and all good men to loath and detest him as a polluted and filthy thing Favour saith the same Wise-man is deceitfull and beauty is vanity but the woman that feareth the Lord shee shall be praysed Prov. 31.39 A vile person is contemned that is a prophane man and basely esteemed how great soever he be in the world in the eyes of him that feareth God Psal 15.4 And pietie is the onely beauty that the Lord himselfe is delighted with 1 Pet. 3.4 Therefore it is cleare in the contrary part that hee loatheth and abhorreth impietie and sinne Comparisons and yet my soule to bring thee further out of love with this most ugly monster consider whereunto it is like and to what it may be compared It is like saith Esay to filthy raggs that are cast aside upon the dunghill and detested of al the passers by It biteth as a serpent and stingeth as a Coccatrice creepeth as a gangrene or deadly canker that eateth to the heart and cannot bee cured and though it seeme sweete in the beginning yet it is most bitter in the end and that which relisheth like hony in the mouth will prove ranke poyson in the bowels Testimonies Finally O my soule if thou peruse the holy Scriptures thou shalt find no booke no leafe no chapter no scarce any verse wherein there is not some precept some prohibition some promise some threatning or some example which seemeth not very fitly profitably to shew forth the amiablenesse of vertue and the uglinesse of sinne with what care zeale watchfulnesse c the one is to be shunned and the other to bee imbraced Thus farre Mr. Egerton Lib. ● Cap. 6. Now that thou maist attaine kind reader unto this sweete delight of meditation or to the top of whatsoever felicity thou aymest at by this art use my booke in this manner following It consisting onely of rules and examples will bee no great burthen for thee to commit it all to memorie and so whether thou meditatest or discoursest of sinne or piety in the generall or any vice or vertue in the particular thou shalt finde from the head of this arte after the example foreshewed abundance of matter to furnish thy meditation So cum pacis sapientibus I commit my labour to thy discreete and favourable construction and with equall respect to all indifferently rest R. F. Junior PETER RAMVS to the reader wisheth health ARchymedes O Reader would have the reason of the spheares and clymates in which invention he had more