Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	conscience_n	death_n	sting_n	3,176	5	11.7818	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64808	Canaans flovvings, or, A second part of milk & honey being another collation of many Christian experiences, sayings, &c. : with an appendix called The heathen improved, or, The Gibeonites hewing of wood, and drawing of water for the sanctuary / by Ralph Venning.	Venning, Ralph, 1621?-1674.	1653 (1653)	Wing V198; ESTC R7804	72,507	246

many dies deceptionis a day of deceipt not that it will deceive any but make it appeare that many have deceived themselves with vaine hopes of heaven of which they will then be disappointed Many that have past mans day of approbation may at that day meet with reprobation Many that have beene looked upon and have looked like gold here may be found drosse then yea reprobate silver will he call them 266. The teachings of God Some duties God teacheth us by precept as saith and repentance others he teacheth us by example as love mercy c. many are taught both these wayes which yet are not taught of God because they learne not what they are taught Men are then properly taught when they are powerfully effectually taught so as that they learne the truth as it is in Iesus 267. Surely he that love's himselfe will not hate his brother for while he is out of charity with his brother God is out of charity with him and he loseth more for want of Gods Love then his brother loseth for want of his love 269. As he that provid's not for the reliefe of his owne family is worse then an infidel and hath denied the faith so he that relieves not them that are naked and destitute of dayly food hath also denied the faith James 2. The true believer therefore should so provide for his owne family as that he may relieve others so relieve others as not to wrong his own family for though charity seek not her own yet without offence or offending charity may begin at home 270. He that repents of a good act turnes good into evill 271. Many because they can hide their sin from men are apt to thinke that their sin can be hid from God because they sin unpuni'sht that sin hath no punishment and because they can sin with ease that 't is an easie thing to sin but ah when God shall reprove them and set their sin in order before their faces and when the wages of sin which is eternal death shall be their portion and when the gnawing worm shall ever live as a sting in their consciences they will then know how they have been deceived and hardned through the deceitfulnesse of sin that they might not be sensible what an evil bitter thing it was that the fear of God was not before their eyes 272. Many men go about to mince mitigate and lessen their sin and s●y of it as Jonathan in another case I have tasted but a little honey on the top of a rod and I must die I have stoln I have lyed I have taken a bribe I have us'd false weights and measures I have dissembled and equivocated but 't was but for a little and must I die Alas they that sin for a little will not finde their sin little nay the sinne is the greater that men would transgress the good Commands of the great God for so little The lesse the temptation the greater the sin if thou canst finde it in thine heart to sin so high at so low a rate at what a rate wouldst thou sin for more If thou canst sell Christ for thirty pieces what wouldst thou do for a greater price 273. A man should not hate the person for the sins sake nor love the sin for the persons sake 274. 'T is good to take the changes of this world without changing not to be exalted when we are exalted nor to be cast down when we are cast down but to carry it with an even frame towards God and man as having learnt how to abound without pride and how to want without murmuring 275. Be not curious nor busie in enquiring after other mens business he that mindes the doing of his own business will finde business enough to do 276. Some men never forsake their sin till their sin forsake them they do wickedly as they can and as long as they can and were their power as much as their will they would neither leave sin nor suffer sin to leave them they will as much as they have power to do though they have not power to do as much as they will 277. A drunken and an angry man do both agree in this that they speak they know not what and afterward they know not what they spake 278. There 's little difference in Religion between not giving to the poor and taking from the poor btween not saving and kiling between not doing good and doing evil for in Matth. 25. the sentence of condemnation is past not for opposing or taking from or killing but for not relieving the poor 't is past-on sins of omission because indeed the omission of good is the commission of evil 279. I have heard of a woman that did grudge to give her husband obedience and honour because as she said he was unworthy to whom it was answered that how unworthy soever he were yet the command of God was worthy to be obeyed whatever she had to say against her husband she had nothing to say against the command of God which is holy just good 280. When a Chirurgeon comes to let us blood we bid him welcome we thank him and give him a fee beside and shall we not welcome God when he comes by any affliction to let us blood and to cut out our dead flesh especially when we may say as a Maid who lay under a Surgeons hand and being ask't how she could endure such lancing c. she replied 't was her father who loved her and did it to do her good They verily for a few daies chasten us after their own pleasure but he for our profit that we may be partakers of his holiness And shall we not blesse him 281. A Minister living neer to a Philosopher did often perswade him to become a Christian Oh but said the Philosopher if I turn Christian I must or may lose all for Christ to whom and to which the Minister replyed if you lose any thing for Christ he will repay it an hundred fold I but said the Philosopher will you be bound for Christ that if he do not pay me you will Yes that I will said the Minister So the Philosopher became a Christian and the Minister entred into bond and became a surety for the Surety of the Covenant When this new-Christian-Philosopher was on his sick and death-bed he held this bond in his hand and sent for the Minister to whom he gave up the bond saying Christ hath paid all there 's nothing for you to pay take your bond Surely though a man should be a loser for Christ he shall be no loser by Christ he will make amends for all Matthew 19.21 282. When we know not what to do we should not be disconsolate nor discontent but have our eyes to God for though we are at a losse yet God is not he is where he was when we know not where we are though other men may master us yet God is more mans master then

their heart that all comes to nothing 18. They who deserve nothing have good reason to be content with any thing and they that deserve not any thing have no reason to be discontented though they have nothing 19. God sometimes puts his people to a little pain that he may give them much ease 20. How desirable so ever the things be which we desire we are to submit and surrender our desires to God and say Not my wil O Lord but thine be done 21. 'T is a lovely sight to see a den of thieves turned into a house of prayer but t is a lothsome sight to see an house of prayer turned into a den of theeves 22. The least measure of grace is better then the greatest measure of gifts for the greatest measure of gifts without grace is not but the the least measure of grace though without gifts is acceptable to God in the discharge of duties 23. 'T is dangerous sinning against conscience for such are in danger to make at length no conscience of sinning 24. 'T is no small mercy to be kept from small sins but how great a mercy is it to be kept from great sins Oh Lord when from all sins in the mean time happy they who can in sincerity say 't is not we that sin but sin that dwelleth in us 25. Most men can easily remember if they have any thing against their brother that hee may right them but few men care to remember if their brother have any thing against them that they may right him which is the great command on a great peril Matth. 5.23 26. In prayer the heart should first speak the words and then the words should speak the heart 27. There are two and but two kind of sins the one of commission in doing what ought not to be done the other of omission in not doing what ought to be done for both these men shall be judged at the last day For sins of commission Jud. 15. for sins of omission Matth. 25.41 42. 28. God in the Covenant hath promised to take away the flesh of the heart and to give an heart of flesh 29. Many ungodly men have enough yet are not content godly men are content with what they have and that 's their enough 30. A part of the Christians Evening prayer is that he may not sleep in his sin nor sin in his sleep 31. When a Saint goes to bed he should look on himselfe as buried alive in a grave above ground and not knowing but that he may sleep the sleepe of death he should commit his spirit into the hands of God praying and hoping either for a resurrection for the better in this world or for a better resurrection in the world to come 32. A part of the Saints morning prayer is that seeing it hath pleased God to renew his life his life may be renewed to the wel-pleasing of God 33. Wee should labour for rest and follow our work while we live for when we die if in the Lord we shall rest from our labour and our work shall follow us 34. A Saint doth pray not onely that the Word of God may sanctifie the creatures to his use but also that in and for the use of the creatures hee may sanctifie the God of the word 35. A Saint doth pray not onely that the curse which sin brought may be taken away but also that the sinne may be taken away which brought the curse 36. A Saint doth pray not onely that God would shed abroad his love upon the creatures that they may be serviceable to him but hee prayes also that God would shed abroad his love in his heart that hee may be serviceable to God 37. Wee should shew mercy to the poore not onely out of pitty to them but out of piety to God 38. A Christian wil willingly acknowledge that he owes his life to the death of Christ 39. Wee should not onely beare the rod but heare the rod and did we heare the rod and him that appointed it we should the better beare the rod which hee hath appointed 40. Time was when hee that is now a Saint griev'd that he could sin no more but now he grieves for that griefe and that ever he sinned so much yea might hee have his next prayer granted it should be that he might sin no more 41. He that will have his secrets kept must keep his secrets 42. Wee have no reason to complain of or to be discontented with God how ever he deale with us for the least good is more then wee deserve and the greatest evil is no lesse nor no more then we deserve 43. If when we have done all we are but unprofitable servants how unprofitable servants then are we who doe not doe all no nor scarce at all what is our duty to doe 44. Them goods wil doe no man good with which a man doth no good Goods are not good as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things had but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things used and improved so as to make friends of the Mammon of unrighteousness or deceitfulness 45. Wel may a Saint say that he cannot be without God for he cannot be wel without God vivere est valere to live is to be well and beside wel being which is to live move and have our being with and unto God the rest of our life though we live move and have our being in him is death or but little better 46. A Saint would willingly be more affected with Gods goodness more afflicted for his own badnes 47. A man should apply himselfe to Christ to be delivered not onely from sin but from sinning 48. Wise men when they have not opportunities will make them but fooles wil not take opportunities when they have them 49. Many persons have the grace of desire and doe desire grace and yet many times enjoy not the grace of their desire 50. Providences that crosse our designes are no crosse providences to Gods designes 51. Christ's satisfaction not our sanctification is the ground of our justification and yet where ever he is justification he is sanctification also or else there could be no salvation for without holiness no man shall see God 52. In the good-natured and wel-bred person a little grace wil make a great shew but in an ill-natured and a person not wel-bred a great deale of grace wil make but a little shew 53. I would not saith one be alwaies busie and doing nor ever shut up in nothing but thoughts yet that which some would call idleness I would call the sweetest part of my life and that 's my thinking time Thoughts are good company if they be good thoughts and so a man may be never less alone then when most alone that is all alone when all is but one 54. God many times awakens them at a Sermon who came to sleep at a Sermon so that I speak it seriously God takes them napping 55. While we are in this

delectatur adverbiis quam nominibus God is more delighted in adverbs then in nounes 't is not so much the matter that 's done but the manner how 't is done that God minds Not how much but how well 'T is the well doing that meets with a well done Let us therefore serve God not nominally or verbally but adverbially 371. We thinke it a great matter to be knowne of a man and wish 't well and yet thereby we become neither white nor blacke the better or worse rich or poore for our knowledge is small in capacity limited in effects and inefficacious in operation but 't is not so with Gods Knowledge Happy they that are knowne of God 372. Science in most conscience in the rest make all cry out there is a God 373. There is no truer misery then false joys 374. Christians many times sin most when least tempted and sin least when most tempted 375. 'T is punishment as well or indeed as ill to take away the good which was formerly injoyed as to inflict an evill which was not formerly suffered 376. He is an happy man that 's beaten when the stroake is a stroake of love 377. Though God would have sinners hearts broaken yet so tender is he that he would not have them breake their hearts nor be swallowed up with over-much sorrow 378. The good mans best and the bad mans worst is to come Isaiah 3.9 I will say to the righteous it shall be well with them they shall eat the fruit of their doings say to the wicked woe it shal be ill with them for the reward of their hand shall be given them Oh this shall be how sweet will it be to the godly and how bitter to the ungodly men that like sins work will not like sins wages they that are content to sin on earth will not find content in hell 379. Man discovers himselfe to be a sinner by covering his sin 380. He that seeks Philosophy in Divinity seekes the dead among the living and he that seeks Divinity in Philosophy seekes the living among the dead I may say as the Angel of Christ religion is not here she is risen 381. Surely they doe not love God who love any thing more then God or they love not God at all who doe not love him more then all 382. The love of God to any soul is good ground of glorying here and to expect glory hereafter THE HEATHEN IMPROVED OR The Gibeonites hewing of wood and drawing of water for the Sanctuary 1. SCipio made his boast that there was not one of his souldiers but would adventure their lives for him if it were to leap into the sea or to cast themselves down an high towre if he required it How much them should Christians be at Christs command and not love their lives unto the death especially seeing all his commands are holy just and good 2. When newes came to Anaxageras of the death of his son at which they thought he would have been much troubled he said I begate him mortal Should not Christians much more quiet themselves at the losse of children which though they beget mortal yet not without hope of immortality 3. A Philosopher walking abroad found a woman weeping and asking her the reason alas said she I have broken my Pitcher and walking another day found another woman weeping and asking her the reason she told him her son was dead He presently sayes did that woman think that an earthen Pitcher would not break and this woman that a mortal man would not dye Should we not expect that changeables will change That the fashion of this world will passe away Wee should so use creature-enjoyments as if we were taking leave of them Our moderation of joy and sorrow should be known because the end of all things is at hand 4. Socrates when the Tyrant did threaten death to him told him he was willing nay then said the Tyrant you shall live against your will nay but said Socrates whatever you do with me it shall bee my will And a certain Stoick speaking of God said quid vult volo quid non vult nolo vult ut vivam vivam vult ut moriar moriar What God will I will what God nills I will not if he will that I live I will live if it be his pleasure that Idye I will dye Ah how should the will of Christians stoop and lie down at the foot of Gods will not my will but thine be done 5. Plutarch in his Epistle Consolatory to his wife on the death of a childe among many other arguments hath this We must alwaies think well of what the Gods doe And shall not Christians think well of what God doth and say as Hezekiah good is the word and good is the work of the Lord. 6. A Roman servant knowing that his Master was sought for to be put to death put himself into his Masters clothes that he might be taken for him and so was and put to death in memory whereof his Master erected a brazen statue Oh what Monuments shall we erect for Christ who when we were to be put to death would die for us for a good man some would dare to die and greater love then this cannot be shown then that a man may lay down his life for a friend but behold herein God manifesteth and commendeth his love to us that while we were yet sinners yea enemies Christ dyed for us 7. Phoeion an Athenian Captain being condemned to death seeing one Cnippus condēned to the same death but very fearful he comforts him with these words is it not enough to thee that thou art to dve with Phocion Should it not comfort us in our suffering that we dye with Christ 8. Antonius after Julius Caesar was slain brought forth his coat all bloody and laid it before the people saying loe here is the Emperours coat Whereupon the people cryed out slay the murtherers Shall we not say so of sin which slew our Lord Christ and would have slain us 9. Numa held that the service of God was greater honour then to be a King and shall not Christians think so 10. Alexander distributing very large gifts was askt what he would keep for himself hee answe●'d hope by hope are we saved He hath a great deal who hath not so much hope of good as a good hope 11. 'T was the saving of an Heathen Condo compono quae mox de●romere possum I lay in and lay up that I may lay out and shall not Christians do so 12. When Pericles went into the Pulpit to make Orations to the people he would make his prayer to the gods that nothing might goe out of his mouth but what might be to the purpose a good example for Preachers 13. Phocions wife having many Jewels shewn her by a Lady said all my Jewels are there pointing to her husband and Cornelius said of the Gracchi his sons coming in when a Lady was shewing her Jewels

nati they are born that is new-born to look after the kingdome of Heaven 47. Plutarch saith of Themistocles that he accounted it below his state to stoop to take up the spoils though chains of gold which the enemy had scattered in the way but said to one of his followers thou maist for thou art not Themistocles 'T is for worldly spirits 't is below the state of heaven-born spirits to stoop to earthly things Worldlings may they are not Themistocles they are not Saints 48. 'T was accounted so great an honour to be free of Rome that who ever was free of that City was not to be free of any other Shall not Saints think it honour enough to be free Denizens of the City the Heavenly Jerusalem which is above 49. When one presented Antipater King of Macedonia with a a book that treated of happinesse his answer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leisure How many are there that cannot find leisure to receive the book and word of happinesse sent by Christ to save their souls 50. Cato was so grave and good a man that none would sin in his presence whence it grew to a proverbial Caveat among them one to another Cave tibi spectat Cato take heed what you doe Cato sees you O how should we stand in awe of the All-seeing God and say to our own hearts and one another Cave tibi Deus spectat take heed for God looks on 51. Seneca to Lucilius Live with men as if God saw thee and pray to God as if men heard thee 52. When King Demetrius had sacket and razed the City of Megoera to the very foundation he demanded of Stilpo the Philosopher what losses he had sustain'd none at all said Stilpo for warre can make no spoil of virtue and 't is said of Bias that his Motto was Omnia mea mecum porto I carry all my goods with me viz. his goodnesse Ah how should Christians live above these things like Habakkuk rejoyce in the Lord and the exercise of a gracious spirit and a good conscience when there is nothing but loss and want on every side 53. Ariston said that neither a bath nor an Oration doth any good unless it purifie the one the skin the other the heart that 's good that doth good 54. When Themistocles was to marry his daughter there were two sutors the one rich and a fool and the other wise but not rich and being askt which of the two he had rather his daughter should have he answered mallem virum sine pecunia quam pecuniam sine viro I had rather she should have a man without money then money without a man The best of marriage is in the man or the woman not in the means or the money 55. Aristides to Dionysius the Tyrant demanding his daughter in marriage said he had rather see her burnt then married to a Tyrant 'T is better not to marry then not to marry in the Lord. 'T is poor honour to be married to a wicked man of honour 56. When one askt Alexander how he could sleep so soundly and securely in the midst of danger he told him that Parmenio watcht he might not well sleep when Parmenio watcht Oh how securely may they sleep over whom he watcheth that never slumbers nor sleeps I will said David lay me down and sleep for thou Lord makest me to dwell in safety 57. Xenophanes when one Lasus call'd him coward because hee would not play at dice with him said I confess I am a very coward in these things that are evil for I dare do nothing at all 'T is better to be reproacht for not doing evil then to do evil to avoid reproach 58. Pericles being requested by a friend to bear false witnesse in his behalf and to binde it with an Oath told him I am your friend as far as the Altar as if he had said saving my conscience and duty to the gods when any would have us sin let 's tell them your friend or your servant usque ad aras I will do any thing to please and pleasure you except displeasing God and my conscience 59. When Agesilaus his own father would have had him give sentence in a cause contrary to the Law father quoth he your self have taught me from my very childhood to obey the Laws I will therefore bee obedient to your good precepts and passe no judgement against the Law In such cases wee should know no man after the flesh but be as Levi who knew not his own father 60. Aristarchus scoffing at the great number of Sophisters in his dayes said that in old time hardly could there be found seven wise men throughout the world but in our dayes quoth he much adoe there is to finde so many fools 't is a bad age when men are wise in their own eyes 61. One attempting to kill Prometheus the Thessalian run him so deep with his sword into an impostume that he let out the corruption and saved his life so saith Plutarch a reproachful speech deliver'd in anger or evil will is the cause of healing some malady in the soul which before was hidden or neglected 62. Pythagoras was wont to say that wee were then in best case when we did approach unto the Gods and worship them 't is good for us to draw near unto God yea so good that 't is never well with us but when we are with God 63. When newes was brought Zeno that his ship with all the fraught and merchandise therein was cast away thou hast done well O fortune said he to drive us to our studying Gown and our Philosophers life again We should look upon losses and afflictions as that which is to draw or drive us nearer unto God in holinesse of life 64. When Alexander came to Diogenes and askt him if he wanted any thing and would request any thing of him nothing said he but that thou wouldest stand out of the Sun To a gracious heart there 's nothing comparable to the shining of the Son of righteousnesse 65. A Persian King had one about him whose place and office it was to say unto him every morning as he entred into the Chamber arise my Lord and have regard to those affairs for which Mesoromasdes i. e. the great God would have you to provide Wee should bethink us every night what we have done and every morning what we have to doe for and in obedience to the great God 66. God saith Plutarch hateth and punisheth those who will seem to imitate him in Thunder Lightning and Sun beams but those that be followers of his vertues and goodness he loveth and advanceth An admirable observation and sutable to the Scriptures 67. Nicias a Painter was so affectionately bent to his art that he often forgate himself and would ask his servants whether he had dined or no The intentness of Archimedes also is famously known Oh that we could be if but now and then so intent at