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cause_n good_a sin_n will_n 3,206 5 6.5361 4 true
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A96530 Six sermons by Edw. Willan ... Willan, Edward. 1651 (1651) Wing W2261A; ESTC R43823 143,091 187

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such Live ye ever so and so ye shall live for ev●● Living without Turning is impossible and Turning without Living is unprofitable Indeed there is no Living without Turning nor any Turning indeed without Livin● He that would live must turn himself And he that do● turn himself must live too And he shall live that so d●● turn himself Wherefore turn your selves and live ye Re●● facite vivetis saith Montanus Do your endeavours to be Ari. Mont. Bibl. secund Zanti● Pagnini interpretationem turned and ye shall live And so Montanus seems to part the Text into a Precept and a Promise First into a Precept of Turning Secondly into a Promise of Living Turn and Live As much as to say Repent and so be reprieved Forsake your sinnes and so save your souls Be but penitent and ye shall be pardoned The last is hinted as a Promise to perswade men to the Performance of the first The Promise commendeth the End the Precept commandeth the Means Life is offered in the Promise as the End and Repentance is required in the Precept as the Meanes He that would obtain the End must use the Means and he that doth use the Means shall obtain the End He that would live must turn himself and he that doth turn himself shall live Wherefore turn your selves and live ye Thus some have taken both parts of the Text as mandatory And others have taken onely the first part to be mandatory and the second to be promissory So that some have taken the last part as an Injunction and some have taken it as an Invitation Some as a Precept and some as a Promise Let us now take it as both As a Precept and as a Promise too As a Precept to live And As a Promise of Life First as a precept of Living after turning And secondly Dr. Donne Se●m 7. on the Nativity as a promise after both As a Precept enjoyning the Life of Grace and as a Promise of enjoying the Life of Glory As a Precept requiring a Spiritual life which is the life of life And as a Promise of requiting it with Life Eternal which is as One calls it the Exaltation of Life Spiritual Yea the Promise is not only of enjoying the Life of Glory with the Glory of Life hereafter But of enjoying the Life of Grace here with the Grace of Life here also Turn your selves and live here Turn your selves and live hereafter The promise is of the lesse sa●vation as well as of the greater and no lesse of the greater then of the lesse Temporal life may be prolonged and Eternal life may be procured by that Turning here required Eternal judgments may be prevented and temporal judgments may be diverted or turned away by turning here according to the Text. Wherefore turn your selves and live ye Wherefore is a Note of Inference and it doth referre the Text to that which goes before it Now here to take in that before it which relateth chiefly to it we must take our rist at the Verse before it And in that we may note two things very considerable 1. An Exhortation 2. An Expostulation The Exhortation is very passionate The Expostulation very compassionate The first in these words Cast away from you all your transgressions whereby ye have transgressed and make you a a new heart and a new spirit The second in these words For why will ye die O house of Israel The first is moving but the second urging Expostulatio pungit A zealous Exppostulation doth infuse the spirit of Compunction it hath the quickest touch of any kind of speech it often toucheth to the quick And God himself doth here expostulate the cause with dying Sinners to make them sensible of their dangers and to quicken them in their seeking of deliverance First he exhorts them to forsake their sinnes to save their soules And then seeing his Exhortation to work but little upon them though it were pathetical and paraenetical He falls to expostulate the reason with them For why will ye die As if he should have said If ye will but cast away your sinnes from you ye shall not be cast away for your sinnes But if ye will not ye must If ye will not leave them whilest ye live ye must die for them whether ye will or no and they must leave you when ye die Why will ye die Why will ye As much as to say I must needs demand the reason or ask the cause of you in whom the Provoke me not to anger with the works of your hands and I will doe you no hurt Jer. 25. 6. cause of dying is Ye die because ye will die Why will ye die As much as to say I would not have you die it is not meerly from my will that ye die but from your own Doe not say then that ye must needs die because I will have ye die and that I will have ye die because I will I have no such will I would have you live and therefore have exhorted you and intreated you again and again to turn from your evil wayes the wayes of sinne which are the wayes of death And I have promised to you that if ye will repent iniquity ver 30. shall not be your ruine And my meaning is very sincere and real I will be as good as my promise if ye will be but as good as I desire you And because I see mine Exhortation to be neglected of you therfore do I come thus home unto you with an Expostulation to make you sensible of your fault and folly and to make you see that the cause of death is in your selves in your own wills or rather in your wilfulnesse Ye will die Why will ye die Ye will do that for which ye must die Ye will needs sinne to die for it Ye will not avoid it by resisting the Temptation nor make it void by repenting of it and therefore ye must die for it For the wages of sinne is death I must needs say unto you Why will ye die Why will ye not return and live Why will ye not be perswaded why not intreated why not commanded Why can no means no mercies no promises no threatenings prevail with you Will ye sinne wilfully will ye die sinfully And yet will ye say that it is my will that ye should so doe and so die Ye do that which is quite against my mind against my Word which is my will If ye die then thank your selves for all your sufferings or rather blame your selves for all your sinnes Let this then serve as a Caveat to every Sinner to admonish him to take good heed that he doth not charge God foolishly and falsely with the impulsive and originall cause of his eternal death Nefas est Deo ascribere causas peccatorum ruinarum omnium saith S. Austine It is a funerious crime S. Aug. Resp. ad articulos sibi false impositos to fasten the cause of all evils upon