Selected quad for the lemma: sin_n
Text snippets containing the quad
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A48788
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Dying and dead mens living words published by Da. Lloyd.
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Lloyd, David, 1635-1692.
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1668
(1668)
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Wing L2637; ESTC R23995
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67,095
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218
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Cyril orat ad Iul. Epiph. 1. against the Targum of Ionathan The account given of Idolatry by Maimonid l. de cultu Stellarum and Proseld 3. ad synt de diis Syris And as appeares in the instances of Enoch Noah men who walked with God and God took them Sect. 2. 1. And besides that sin sooner or later makes all men as well as David and Heman have their Soules sore vexed become weary of their groaning while all the night long they make their bed to swim and water their Couch with their teares their eyes being consumed because of grief and they saying how long shall we take counsel in our Soules having sorrow in our hearts daily my God my God why hast thou forsaken me why art thou so far from helping me and from the words of my roaring Remember not the sins of my youth look upon my affliction and my pain and forgive all my sins I had fainted unless I had beleived the goodness of the Lord in the Land of the living My life is spent with greif and my years with sighing my strength failed because of mine iniquity and my bones are consumed when I kept silence my bones waxed old through my roaring all the day long for Day and Night thy hand lay heavy upon me I acknowledged my sin unto thee and mine iniquity have I not hid I said I will conâ—ess my transgressions to the Lord. For this shall every one that is godly pray unto thee Be not ye as the Horse and mule that have no understanding Many sorâ—ows shall be to the wicked What man is he that desires life and â—oveth many dayes that he may see good depart from evil and do good Thy arrows stick fast in me thy â—and presseth me sore Neither is â—here any rest in my bones by reason of my sin I have roared for the veâ—y disquietness of my heart When thou with rebukes doest chasten man for iniquity thou makest his beauty to consume away Surely every man is vanity My sin is ever before me make me to hear of joy and gladness that the bones which thou hast broken may rejoyce A broken and a contrite heart O Lord thou wilt not despise There were they in great fear where no fear was Fearfullness and trembling are come upon me and horror hath overwhelmed me and I said O that I had wings like a dove for then would I flee away and be at rest Mine eyes faiâ— while I wait upon my God My Soul refused to be comforted â— remembred God and was troubledâ— I complained and my spirit was overwhelmed My Soul is full oâ— trouble and my life draweth nigâ— to the grave I am afflicted anâ— ready to die from my youth upâ— while I suffer thy terrors I am diâ—stracted All men I say as well aâ— these in the Psalms out of which I made this collectioâ— find first or last that sin as it hath short pleasures so it hath a long sting that though men seem not to be able to live without the commission of it yet are they not able to live with the thoughts of it when committed that as when they have done well the pain is short but the pleasure lasting so when they have done ill the pleasure is short and the pain lasting Sin and sorrow are so tyed together by an Adamantine Chain and the Temptation to Evil tickleth not more than the reâ—lection upon it torments when all â—he enjoyment being spent in the acting of sin there is now nothing â—eft but naked sin and conscience Tacitâ sudant praecordia culpâ â—ur tamen hos tu â—vasisse putes quos diri conscia â—acti â—ens habet attonitos surdo verbere coedit â—â—cultum quatiente animo tortore flagellum â—oena autem vehemens multo gravior illis Quas caeditius gravis invenit â—ut Rhadamanthus Nocte diequeâ—â—um geâ—â— are in pectore testem Not to discourse to men out of books what they feel in their hearts that the things they eagerly pursue they shall sadly lament that evil it self to a rational Soul carryeth with it so much shame and horror that as many Poeâ—s Iâ—ven c. believed there were no Furia Alâ—â—tores Eumenides or whatever Names were given of old to those daughters of Nemesâ—s or the results of mens thoughtâ— after sin concerning the proceedings of the Divine justice against it like the conscience of having done evil so many wise men aâ— Cicero ad Pisonem thought there were none besides it and that helâ— is no other than conscience whereâ—fore Iudas and others ventured inâ—to that to avoid this whose worâ— that dyed not was more insupportable than the other fire that is not quenched Although this were enough to reclaim men from their frolicks that they are sure they shall be sad although there need not more be said to a man in his wits then this Sir a quiet mind is all the happiness and a troubled one is all the misery of this world you cannot enjoy the pleasure honour or profit you imagine follows your evils with a troubled mind and yet no man ever followed those courses without it all the calamities you meet with in doing well are eased much by the comforts of a good conscience And the Spirit of a good man bears his infirmities but all the pleasures we have in doing â—ll will have no relish or satisfaction when we lye under the â—errours of a bad one A woâ—nded â—pirit who can bear But to shew â—hat a strict and a serious life is not the humour of some conceited and singular persons but the opinion of all men when they are most impartiall and serious Observe 1. The wisest men that have been in the world among them 2. Instances out of Scripture 1. The one Nu. 23. 9 10. The most knowing man in the East Balaaâ— the Prophet so much courted by Balak the Prince reckoned the same in Mesopotamia that Trismegistuâ— was in Egypt or Zoroaster in Persiaâ— who against his own interest theâ— and his opinion with that wholâ— Countries at all times from thâ— high place wherein he was to deâ—fie all the religion that was theâ— in â—the world to please Balaâ— owned it though he displeaseâ— him and he took up this paâ—rable and said Balak the Kinâ— of Mâ—ab hath brought me fro◠〈◊〉 out of the Mountains of thâ— East saying curse me Jacob anâ— come defie Israel how shall I curse whom God hath not cursed or how shall I defie whom the Lord hath not defied For from the top of the Rocks I see him who can count the dust of Jacob and the number of the fourth part of Israel let me dye the death of the righteous and my last end be like his 2. The second 1 Kings 4. 29. â—o 34. The most knowing man in â—he world Solomon to whom God gave wisdom and understanding â—xceeding much and largeness of â—eart even as the sand that is on â—he Seaâ—shore And Solomons wisâ—om excelled the wisdom of all the