Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	mercy_n	zion_n	149	3	8.9249	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49252	The naturall mans case stated, or, An exact map of the little world man considered in both his capacities, either in the state of nature or grace / as is laid down in XVII sermons by that late truely orthodox divine, Mr. Christopher Love ... ; whereunto is annexed The saints triumph over death, being his funeral sermon, by that painful labourer in the Lords vineyard, Mr. Tho. Manton ...	Love, Christopher, 1618-1651.; Manton, Thomas, 1620-1677. Saints triumph over death.	1652 (1652)	Wing L3169; ESTC R35003	150,068	340

you live in unclean thoughts and actions all your life long and therefore this can be no prop for your hopes 3. Though David did fall into this sin yet he did not continue in it long for it was but nine moneths between Nathan the Prophets coming to David and telling and reproving him for his sin and the time that he fell into it but alas some of you it may be are Adulterers of nine years standing there are many amongst us that are old adulterers and yet never had a melting and sorrowfull heart for their sins that never wept as David did nor mourn as he mourned And so Peter he fell into a sin of denying his Lord and Master but 1. He was resolved and did verily purpose before to have confessed and not to have denyed him and yet when the Damsell came to him and told him that he was one of those that were with Christ Peter conceiving it may be that they would have put him to death and crucified him as well as Christ upon this sodaine surprise which was a very great temptation to him he denyed Christ And 2. Though he denyed him thrice yet afterwards he did confesse him as often as he denyed him for when Christ asked him Simon Peter lovest thou me he answered Christ three times Lord thou knowest that I love thee 3. Peter denyed Christ but yet afterward he went out and wept bitterly for it and therefore his obtaining mercy can be no ground for your hopes that never yet repented of any of the sins you have committed and thus you see that the falling of these three godly men into great sinnes can be no prop to bear up your hopes for heaven I shall now shew you more particularly that though the godly do fall into sinne yea even the same sinnes for the matter of them as you do yet they do not fall into them in the same manner As 1. If a godly man fall into sin it is unwittingly and unawares in Gal. 6. 1. sayes the Apostle if any man be overtaken with a fault A godly man he runs away with all the speed he can from a sin and temptation but sometimes it overtakes him against his will but now a wicked man he runs after sin and overtaketh it he sins with set purpose of heart He plots mischief upon his bed and sets himself in a way that is not good 2. A godly man fals into sin sometimes but it is with reluctancy and opposition the Spirit striveth against the flesh there is an opposing and striving against sin they are not like cowards but will fight as long as they can hold their weapon in their hands but now wicked men they commit sin with greedinesse with delight and complacency without any reluctancy at all 3. Every sinne that a godly man committeth maketh him more carefull and watchfull for the time to come thus it was with David Psal 38. the title of it compared with Psal 39. 1. The title of Psal 38. is called a Psalm of David to bring to remembrance the subject matter of this Psalme was to bring Davids sinne to his remembrance and having spent this in remembring his sins in the first words of the next Psalme sayes he I have sinned but I will take heed to my wayes that I offend not with my tongue after he had called to remembrance his sins past then he resolved with himself to strive against them in time to come A godly man never fals into a sin once but he fears to fall into the same sin ever after A godly man though he fals into sin sometimes yet he will at length get the upper hand of sin though for the present he be not able to grapple with sin yet he will overcome it at last Grace will out grow sinne and get the victory over it and thus I have shewed you the second prop that wicked men build their hopes for heaven upon we come now to a third and that is this If you beat them off from the two former then they flie to the mercies of God Oh say they God is a very mercifull God and I hope he that made me will save me and that I shall goe to heaven as well as other men and the like Now I doe not deny but the mercies of God is the chiefest prop under heaven that a man can build his hopes for heaven upon but here I shall shew you the rottennesse of this prop likewise in four or five regards and that the mercies of God in generall are no sufficient ground at all to build thy hopes for heaven upon unlesse thou canst lay claim to the mercies of God in particular for if you build your hopes upon the mercies of God in generall 1. The Devils and damned spirits may then hope as well as you 2. The common and outward mercies of God can be no good prop to build hopes for heaven upon unlesse you can lay claime to the saving and distinguishing mercies of God the common outward mercies of God wicked men may have for God is good to al and his tender mercy is over all his Workes the Devils share in the common mercies of God as well as others but these generall mercies of God are no prop to build hopes for heaven upon unlesse you can build upon the saving and distinguishing mercies of God as David prayes Shew mercy unto me O God sayes he with the mercy which thou bearest to thy own childeen it must be electing redeeming sanctifying and saving mercies that you must build your hopes for heaven upon 3. The generall mercies of God can be no ground of your hopes unlesse you have an interest in Jesus Christ for God is cloathed with greatnesse and terrour and dread and wrath out of Christ there is nothing to be looked upon but anger and wrath in God without Jesus Christ There were two lawes that God did make concerning the Mercy-seat 1. The High Priest was not upon pain of death to come to the Mercy-seat unlesse he brought incense with him now what does this signifie to us why it represents the intercession of Christ that as Aaron was not to come to the Mercy-seat without incense so neither can we goe to the Throne of Grace to beg mercy from God with any hope of audience or acceptance unlesse we carry incense with us which is the Lord Jesus Christ to plead for us 2. Aaron was to sprinkle the Mercy-seat with bloud which typifies to us that we are not to expect mercy from God but as we have an interest in the bloud of Christ 4. To you that build your hopes for heaven upon the mercies of God in generally let me tell you that God is not prodigall of his speciall mercies as to bestow them upon all the world but only upon a select number of men he will have mercy onely on them that fear him as for the wicked those that run on in their sins the Lord

yet yours shall be accepted when theirs shall be rejected Thus I have done with the use of terrour in laying down to you this sixfold misery of those men that are strangers to the covenant of grace and here because I would not have any poor soul that is under the covenant of grace and partaker of all the great priviledges of it to goe away with a sad heart I shall onely leave with you two or three words of comfort to them You children of the covenant that are under the covenant of grace let not your hearts be troubled at what hath been said this day concerning the misery of those men that are strangers to this covenant and to bear up and support your spirits I shall give you two or three comfortable considerations 1. That all the outward blessings that you enjoy comes to you in a covenant way God hath given you these blessings as an appendix to the covenant and by vertue of an entail to his covenant the Lord never gives you a common blessing but you see the love of a Father and of a husband and of a friend and the love of God in that blessing and therefore as I told you before in that very chapter where God promiseth the blessings of the covenant of grace he promiseth the blessings of this life too as an intail to the covenant wicked men may have blessings but not by vertue of a promise not by vertue of the covenant of grace But now if you ask mee how you may know whether the blessings you enjoy come unto you by vertue of the Covenant of Grace I answer you may know it by these two things 1. In case you doe use and imploy all the blessing you receive from God to the honour of God thus Abraham did as you may see in Gen. 17. 1 2 8 12. his using the blessings of God to promote the service of God did demonstrate that those blessings came to him from God in a covenant way but those that are strangers to this Covenant the mercies they enjoy are given them for their hurt 2. When blessings are as cords to draw you nearer to God and as bands to tye you fast to God then they come to you in a Covenant way as in Jer. 31. 11 12. For the Lord hath redeemed Jacob and ransomed him from the hand of him that is stronger then he therefore they shall come and rejoice in the height of Sion and shall run to the bountifulnesse of the Lord even for the wheat and for the wine and for the oyle and for the increase of sheep and bullocks c. That is all the mercies of God shall make them to come nearer and nearer and cleave closer to God you then that do enjoy your share of the blessings of God and they do not endeer you and draw you nearer to God you cannot look upon them as flowing in upon you in a Covenant way 2. You that are in covenant with God know this for your comfort that the Lord does accept of a little that you do in his service better then a great deal that a wicked man performs to him God will accept of a few turtle doves of you when he will not accept of 1000 Rams or 10000 rivers of oyle of the wicked he will accept of a cup of cold water given to a righteous man in the name of a righteous man when he will not accept of the costliest sacrifice from the wicked Oh what a happy condition art thou in that art under the covenant of grace wicked men may heare more Sermons and performe more duties and say more prayers to God then you and yet in all their duties be rejected when thou art accepted 3. Take this for your comfort that when ever you offend God and provoke him to anger you have a Mediator to stand between God and you though you are guilty yet you have an Advocate to plead your cause for you you that are under the covenant of grace you may say to Christ your Mediator as the Israelites said to Moses when they had offended God goe thou and speak unto God for us so may you say when you have nothing but thundring and lightning and tempests in your souls and the flashings of hell fire in your consciences then you may say to Christ go now to God and speak for me mediate with thy Father for the pardon of all my sins I have offended God o● intercede with him in my behalf I have committed a great offence oh plead with thy Father and beg a pardon for me thus thou maist say to Christ being under the covenant of grace But here lest any one should lye under a spirituall delusion and think himself under the covenant of grace when he is a stranger to it lest the Dogs should snatch at the Childrens meat I shall lay down to you some distinguishing Characters whereby you may know whether you are under the covenant of grace or no and before I make entrance upon this I will only premise four sad and dismall conclusions which will make way the better for what I have to handle in the examination 1. Take in this conclusion that a man may be within the outward and common priviledges of the covenant of grace and yet be without the saving and spirituall priviledges of it as pardon of sin having God to be your God and Christ to be your Saviour c. as in Deut. 29. 10 11 12. sayes Moses there You stand this day all of you before the Lord your God your Captains of Tribes your Elders and your Officers with all the men of Israel your little ones your wives and the stranger that is in thy camp from the hewer of thy wood unto the drawer of thy water that thou shouldst enter into covenant with the Lord thy God Now here you see were all from the rich to the poor to enter into covevenant with God and yet it is not imaginable that all these did partake of the inward priviledges of the Covenant of grace they did all partake of circumcision which was the seal of the covenant of the outward priviledges of it but not all did partake of the inward and speciall mercies of the covenant of grace as pardon of sin peace of conscience joy in beleeving God to be their God and Christ to be their Saviour and so in Rom. 9. 4 5. sayes the Apostle They are the Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the Law and the service of God and the promises of whom are the Fathers and of whom as concerning the flesh Christ came these were very great priviledges and yet saies the text in vers 8. These are not all the children of God though they had the externall blessings of the Covenant yet they were not all the children of God so that you see you may be within the Church of God and partake of the outward blessings