Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	death_n	sin_n	wage_n	4,853	5	11.4614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49581	A compendium of the art of logick and rhetorick in the English tongue Containing all that Peter Ramus, Aristotle, and others have writ thereon: with plaine directions for the more easie understanding and practice of the same.; Dialectica. English	Ramus, Petrus, 1515-1572.; R. F.; Aristotle.	1651 (1651)	Wing L433; ESTC R215450	104,257	346

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 and proper efficient cause of Corrupting himself and all his posterity who likewise by means of the poyson derived from his Loyns became also the proper and immediate causes o● their own sins Mark well then O my Soul the Root of this evil and furthrr consider what unsavory and cursed fruit it bringeth forth surely even such as it self is for such as the Tree is such are the fruits as is the root so are the branches a poysoned fountain casteth forth no wholesome streams Iames 3. And who can bring as the Wiseman saith a clean thing out of filthiness surely there is not one but onely he who is holiness it self Iohn 14.4 And without all Controversie the reward and wages of sin is death● and that not onely temporal and bodily which is a separation of the body from the soul for a season but also spiritual and eternal both of soul and body for ever and ever Is any good thing with●held from us let us thank our sin for it is any plague or punishment laid upon us be sure that sin 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 we 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 ear heavy that it cannot hear but our iniquities separate betwixt us and our God and our sins do hide his face from us that he will not hear Esay 59. 1 2. Finally as Iob saith Misery springeth not forth of the dust neither doth Affliction spring one of the earth but man is born to labour as the sparkles flie upward Job 5. 6 7. As if he should say Man is as prone by nature to sin against God and consequently to pull Gods judgements upon himself as the fire which is a light Element is naturally prone to ascend and mount aloft And to the end that thou my soul maist see upon what an ugly monster thou hast set thy delight dost do●e upon and art bewitched withall consider how fair and how amible piety and vertue are for as they make a man lovely and honourable so sin maketh him loathsome and contemptible The fear of God saith Solomon makes the face of a man to shine and be beautifull but impiety and profanesse do deface and disfigure the image of God in him and cause both God and all good men to loath 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 ●he Lord shee shal be praised 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 piety is the only beauty that the Lord himselfe is delighted with 1 Pet. 3.4 Therefore it is clear in the contrary part that he loatheth and abhorreth impiety and sin And yet my soul 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 all 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 be cured and though it seeme sweet in the begiuning yet it is most bitter in the end and that which relisheth like hony in the mouth will prove ranke poyson in the bowels Finally O my soul if thou peruse the holy Scriptures thou shalt find no book no leafe no chapter● nor scarce any verse wh●rin there is not some precept some prohibition some promise some threatning or some example which seems not very fitly and profitably to shew forth the amiableness of vertue and the uglinesse of sin and with what care zeal wat●●●●lnesse c. the one is to be shun●●● and the other to be imbraced Thus far Mr. Egerton Lib. 3 Cap. 6. Now that thou maist attain kind reader unto this sweet delight of meditation or to the top of whatsoever felicity thou aimest at by this art use my book in this manner following It consisting only of rules and examples will be no great burthen for thee to commit it all to memory and so whether thou meditatest or discoursest of sin or piety in the generall or any vice or vertue in the particular thou shalt find from the head of this Art after the example foreshewed abundance of matter to furnish thy meditation So cum paucis sapientibus I commit my labour to thy discreet and favourable construction and with equall respect to all indifferently rest R. F. Iunior PETER RAMUS to the READER ARchymedes O Reader would have the re●●●● of the Spheres and Cli●●●tes in which Invention hee had more vehemently laboured ingraven upon his sepulchre And truly shouldst thou ask me of my vigils and studies I desire a pillar to be raised upon my grave from the instructions of the Art of Logick Touching the cause of the wish they answer first to the accurateness of the Art the books of invention of Arguments and their disposition to be judged not onely from Aristotle Organicall Rhetoricall Physicall but from Cicero and Quintilian and so many Orators In all which wee have strived with all study and diligence by all reasonable wayes to contract them briefly into these two Books that no particle or the least shadow of Logick might be there confused whose truth might not be expresly delivered And this shall be first made known touching Archymedes his Probleme They answer secondly to the use of Logick the elegance and dignity of all the parts to be explicated to stir up Logicall meditations as well the popular phrases of Poets Orators Historiographers as also the liberall and ingenuous arts of a new Body delivered in a new form to the studious adorned with excellent indowments And le●t any should fear le●t they should happen to be strangers they are given and committed to the liberall custodies of their schools This shal be secondly made known touching Archymedes his problem Those therefore shall be witness of so many day and night watches touching the truth and utility of Logick and shall answer for the cause of our wish shall also admonish thee Reader as I hope of I know not what madnesse is in most Academies of Europe disputing of their sophisticall precepts how that they are far unlike both to the verity and utility of Logick and shall also inflame thee to the study of the more true and profitable Faculties But beside this there is objected a great company exstructed with theatricall reproaches