Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	great_a	sin_n	soul_n	8,809	5	5.0614	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09976	The lavv out lavved or, The charter of the Gospell shewing the priviledge and prerogative of the saints by vertue of the covenant Wherein these foure points of doctrine are properly observed, plainely proved, both by Scripture, and reason: and pithily applyed. Viz: doctrine 1 That he that is in the state of grace lyeth in no knowne sinne, no sinne hath dominion over him. 2 That sinne though it doth not raigne in the saints, yet it doth remaine and dwell in them. 3 That the way to overcome sinne, is to get assurance of the love, and grace, and favour of God, whereby it is forgiven them. 4 That whosoever is under the law, sinne hath dominion over him. By that late faithfull and worthy minister of Iesus Christ. Iohn Preston. Doctor in divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.	1633 (1633)	STC 20230; ESTC S110464	16,083	20

desertion or forsaking of sin for he that forsaketh not his sins shall not prosper which is when we having the like occasions yet Pro●● 6. wil not give way to him but follow our owne lusts Secondly That that bee believed which God hath promised and that is that as he hath said hee will forgive our sins upon such and such conditions so we believe it and to make us to doe this these motions may perswade us motive Q. Because hee is mercyfull in whose mercy there are three things all very materiall and moving First it is natural to him he is not wearying of shewing mercy as the eye is not weary of seing nor the eare in hearing no more is God in shewing mercy but in us it is not naturall but an infused quality and therefore we are weary when men provooke us often Secondly his mercy is infinite but in men it is not so therefore come within compasse of this quality and he will exercise it for no sin is beyond Gods mercy this keepeth us from despaire for though they be great yet God is able to forgive them as the raine watereth as well the great field as the little garden and as the Sunne shines as well on mountaines as on Molehills and as it disperseth the thick mist as well as the least thinne cloud so doth Gods mercy passe by great sinnes as well as little But if our sins be exceeding great aggravated with circumstances Obs and often committed then we cannot imagine that God will forgive us This is answered by the Prophet Isaiah God is more mercyfull than Sol. man can be sinfull hee is more mercyfull than wee can imagine my Isay 55 thoughts are as much above your thoughts as the heaven is above the earth Thirdly we see much mercy in men and in the mother of a child now it is but a drop out of the ocean of Gods mercy but as a sparke to the whole element of fire if you being evill can give good things to your children how much more shall your heavenly Father c. see what the scripture saith I am mercy●ull forgiving iniquity transgression sin the first word signifies originall sinne the second actuall the third rebellion all which God can forgive Secondly because it is the end of Christs comming unto the world motive now no man will doe any thing especially so great a matter as to kill himselfe for no end Christ then dyed for the forgivenes of sins This ● Tim ● ●5 saint Paul urgeth the end of Christs cōming was to save sinners otherwise the crosse of Christ had beene of none effect and his mediation of no use if men did not commit sinnes or if God should not forgive them therefore God must needs be ready to forgive Thirdly because God bes●echeth us to be reconciled unto him throgh motive Christ now if God doth this if we seeke earnestly he will heare us the prodigall being willing to come home to his Father he met him and receaved him joyfully so doth God he chargeth his ministers to compell men to come in that is to preach Gods mercy that he will forgive their sinnes and therefore the most acceptable action to God is to bring a sinner to him Fourthly the charge laid on us to believe we are charged on the paine of death to believe and therefore it is most profitable for us and most pleasing to him he takes it well at our hands that we should believe by the hand of faith lay hold on him which he would not doe if hee were not ready to forgive Ioh 3. 23. Fifthly from the examples of others let us see what God hath done for them and it will make us believe he forgave Manasses as well as Ioshua he pardoned Mary Magdalen as well as Elizabeth and Paul as well as Peter he hath forgiven the greatest sins as well as the least and he will also deale so with us Motive Sixtly from the effects of it which are these Q. It glorifieth God much Abraham believed glorified God much for the greater the sinner is the more honour is given to God as the physitian hath the greatest glory by curing the greatest wound so God hath the greatest glory by forgiving the greatest sinnes which wound the soule even to death Secondly It moveth us to love God the more Mary loved much because much was forgiven her Thirdly it mollifies the most it causeth them to relent and weep much more this is plaine by that place where it is said that when God forgave the greatest sins then they mourned and lamented as in these converts Fourthly it purifies the heart for no man lookes to keep his heart Acts. 2 37 pure untill he be assured of the forgivennes of his sinnes for till then he cannot looke on God as on a father but on the contrary when the sin is not forgiven God looseth the glory of being a father and the glory of his trueth and of his mercy and that hardens the heart from relenting 7 from the price which was payed and which no sin can goe beyond motive indeed if Christ had payed but a finite pryce we feare that our sins should not be forgiven if a man were in debt two thousand pound and there were one payd he might be discouraged but when there is infinitly more payd then the debt is this should make us believe our sins are forgiven us whatsoever they be seing they be all but finit Eightly from the tenour of the promises which proclaime that they that believe and repent and forsake their sins shall find pardon for thē as a King that proclames that all traitors and rebels shall be pardoned if they would lay downe their weapons now non est excipi●ndum ubi lex non excipit there is no exception to be made where the law maks none God saith yea therefore hath said and sworne it that he will forgive our sins that we may believe it But I have comitted the sinne oft Yet God will forgive thee though thou hast oft committed whooredome Ans yet I will forgive thee if thou tu●ne unto mee saith the Lord by the Prophet of the house of Israel Ier. 3. Hence then to make some use o● it as our use is we may learne not to deceave our selves ●o think we are in the state of grace when wee are not for if we did truly believe our sinnes are forgiven us we wold Vse be healed but if we have the same lusts and keep the same company which we did when we were not changed it is a meere delusion what soever we say or thinke And thus much for the third point too there yet remaines one more behind wherewith wee will conclude the whole text and that wee may draw from the contrary to what the Apostle heere saith and indeed it is implyed though not exprest for if sin have no dominion over them that are not under the law but under grace then on the other side must it needs be as true viz That whosoever is vnder the law sin hath dominion over him that Doct 4 is he that refraineth sin only for feare of the law and of judgemnets sin hath dominion over him this is the case of them that refraine sinning only for feare and for the salvation of their soules or for educations sake which have beene brought up in good families or such as repent upon some amazement like the bulrushes which hang downe their heads onely while the showre lasts and that First because all such as are not under grace but under the law have Reas not ●eceaved the spirit which commeth by hearing the gospel and no creature can change one creature into another as lead unto gold or a Wolfe unto a Lamb unles it be by Gods spirit Secondly to such Gods service is burthensome and violent motions last not long they are weary in clamtering up an Hill all naturall motions are swister at the last then at the first but these are like the Israelites who after a tyme would have returned into AEGYPT againe Now then to end all with the tyme let us Q Bee exhorted not to abstaine from any sinne for feare of punishment but consider whether thou wouldest serve God for Gods sake although there were neither heaven nor hell it must be our meat and drinke which men would doe though there were no punishment for the omission of it Blessed is hee that hungereth and thirsteth after righteousnes 2. Hence we may learne not to deferre repentance till death sicknes crosses or age somes then it may be you would not sin though with Balaam you had your housefull of gold and silver for it s not the abstinence from sin that God loveth but the change of the heart Amaziahs heart was not right though he walked in all the wayes of David these are the men that have made a covenant with hell and death but God will dissanull that covenant or it will be but equivocal many have sworne in their sicknes never to commit sin againe which afterward they have committed againe with greedines many have dyed in the same repentance 3. Labour to see your selves doing duties with as much love as you Vse can and with as little feare because perfect love casteth out feare so beloved I have given you a briefe survey of the severall points contained in the portion of holy Scripture wherefore if you know these things happy are yee if ye doe them wherefore that yee may doe them let us call upon God for a blessing on what we have heard FINIS AMEN