Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	blood_n	love_v	wash_v	4,328	5	9.0824	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44688	The Redeemer's tears wept over lost souls a treatise on Luke XIX, 41, 42 : with an appendix wherein somewhat is occasionally discoursed concerning the blasphemy against the Holy Ghost, and how God is said to will the salvation of them that perish / by J.H.	Howe, John, 1630-1705.	1684 (1684)	Wing H3037; ESTC R27434	75,821	201

durable is not from a spirit of fear but of love power and a sound mind 2 Tim. 1.7 You must be a new creature Gods workmanship created in Christ Jesus unto good works that you may walk in them The life of the new creature stands in love to God as its way and course afterwards is a course of walking with God If your heart be not brought to love God and delight in him you are still but dead towards God and you still remain alive unto sin as before Whereas if you ever come to be a Christian indeed you must be able truly to reckon your self dead to sin and alive to God thorough Jesus Christ. Rom. 6.11 Whereupon in your making the mentioned Covenant you must yield your self to God as one that is alive from the dead as 't is vers 13. of the same chapter A new nature and life in you will make all that you do in a way of duty whether immediately towards God or man the whole course of godlines righteousnes and sobriety easie and delightful to you And because it is evident both from many plain Scriptures and your own and all mens experience that you cannot be your selves the authours of this holy new life and nature you must therefore further in entring into this Covenant 4. Most earnestly cry to God and plead with him for his Spirit by whom the vital unitive bond must be contracted between God in Christ and your souls So this will be the Covenant of life and peace Lord how generally do the Christians of our age deceive themselves with a self-sprung Religion Divine indeed in the institution but meerly humane in respect of the radication and exercise In which respects also it must be divine or nothing What are we yet to learn that a divine power must work and form our Religion in us as well as divine authority direct and enjoyn it Do all such scriptures go for nothing that tell us it is God that must create the new heart and renew the right spirit in us that he must turn us if ever we be turned that we can never come to Christ except the father draw us c. Nor is there any cause of discouragement in this if you consider what hath before been said in this discourse Ask and you shall receive seek and you shall find knock and it shall be opened to you Your heavenly father will give his Spirit to them that ask more readily than parents do bread to their children and not a stone But what if you be put to ask often and wait long this doth but the more endear the gift and shew the high value of it You are to remember how often you have griev'd resisted and vexed this Spirit and that you have made God wait long upon you What if the absolute sovereign Lord of all expect your attendance upon him He waits to be gracious and blessed are they that wait for him Renew your applications to him Lay from time to time that Covenant before you which your selves must be wrought up unto a full entire closure with And if it be not done at one time try yet if it will another and try again and again Remember it is for your life for your soul for your all But do not satisfie your self with only such faint motions within thee as may only be the effects of thy own spirit of thy dark dull listles sluggish dead hard heart at least not of the efficacious regenerating influence of the divine Spirit Didst thou never hear what mighty wo●●●ngs there have been in others when God hath been transforming and renewing them and drawing them into living union with his Son and himself thorough him what an amazing penetrating light hath struck into their hearts as 2 Cor. 4.6 Such as when he was making the world enlightned the Chaos Such as hath made them see things that concerned them as they truly were and with their own proper face God and Christ and themselves sin and duty heaven and hell in their own true appearances How effectually they have been awakened how the terrours of the Almighty have beset and seized their souls what agonies and pangs they have felt in themselves when the voice of God hath said to them awake thou that sleepest and arise from dead and Christ shall give thee life Ephes. 5.14 How he hath brought them down at his feet thrown them into the dust broken them melted them made them abase themselves loath and abhor themselves fill'd them with sorrow shame confusion and with indignation towards their own guilty souls habituated them to a severity a●●inst themselves unto the most sharp and yet most unforced self-accusations self-judging and self condemnation so as even to make them lay claim to hell and confesse the portion of devils belonged to them as their own most deserved portion And if now their eyes have been directed towards a Redeemer and any glimmering of hope hath appeared to them If now they are taught to understand God saying to them Sinner art thou yet willing to be reconciled and accept a Saviour O the transport into which it puts them this is life from the dead what is there hope for such a lost wretch as I How tastful now is that melting invitation how pleasant an intimation doth it carry with it Come unto me all ye that are weary and heavy laden and I will give you rest c. If the Lord of heaven and earth do now look down from the throne of glory and say what Sinner wilt thou despise my favour and pardon my Son thy mighty merciful Redeemer my grace and Spirit still What can be the return of the poor abashed wretch overawed by the glory of the divine Majesty stung with compunction overcome with the intimation of kindnes and love I have heard of thee O God by the hearing of the ear now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes So inwardly is the truth of that word now felt that thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God Ezek. 16.63 But sinner wilt thou make a Covenant with me and my Christ wilt thou take me for thy God and him for thy Redeemer and Lord And may I Lord yet may I O admirable grace wonderful sparing mercy that I was not thrown into hell at my first refusal Yea Lord with all my heart and soul. I renounce the vanities of an empty cheating world and all the pleasures of sin in thy favour stands my life Whom have I in heaven but thee whom on earth do I desire besides thee And O thou blessed Jesus thou Prince of the Kings of the earth who hast loved me and washed me from my sins in thy blood and whom the eternal God hath exalted to be a Prince and a Saviour to give repentance and remission of sins

that amidst all my disappointments and sorrows it never came into my mind to say Where is God my Maker I could never savour any thing spiritual or divine and was ever ready in distress to turn my self any way than that which I ought towards thee I now see and bemoan my folly and with a convinced self-judging heart betake my self to thee The desires of my Soul are now unto thy Name and to the remembrance of thee Whom have I in Heaven but thee or on earth that I can desire besides thee This is Repentance towards God and is one thing belonging and most simply necessary to our Peace But thô it be most necessary it is not enough It answers to something of our wretched case but not to every thing We were in our state of Apostacy averse and disaffected to God To this evil Repentance towards him is the opposite and only proper Remedy But besides our being without inclination towards him we were also without Interest in him We not only had unjustly cast off him but were also most justly cast off by him Our Injustice had set us against him and his Justice had set him against us we need in order to our Peace with him to be relieved as well against his Justice as our own Injustice What if now we would return to him he will not receive us And he will not receive us for our own sakes He must have a recompence for the wrong we had done him by our rebellion against his Government and our contempt of his goodnes Our repentance is no expiation Nor had we of our own or were capable of obliging him to give us the power and grace to repent Our high violation of the sacred rights and honour of the Godhead made it necessary in order to our peace and reconciliation there should be a sacrifice and a Mediatour between him and us He hath judg'd it not honourable to him not becoming him to treat with us or vouchsafe us favours upon other terms And since he thought it necessary to insist upon having a sacrifice he judg'd it necessary too to have one proportionable to the wrong done lest he should make the Majesty of Heaven cheap or occasion men to think it a light matter to have fundamentally overturn'd the common order which was setled between himself and men The whole earth could not have afforded such a sacrifice it must be supply'd from Heaven His coeternal Son made man and so uniting Heaven and Earth in his own person undertakes to be that sacrifice and in the vertue of it to be a standing continual Mediatour between God and us Through him and for his sake all acts and influences of grace are to proceed towards us No sin is to be forgiven no grace to be confer'd but upon his account 'T is reckon'd most God-like most suitable to the divine Greatnes once offended to do nothing that shall import favour towards sinners but upon his constant interposition Him hath he set over us and directed that all our applications to himself and all our expectations from him should be thorough him Him hath he exalted to be a Prince and a Saviour to give us repentance and remission of Sins Now to one so high in power over us he expects we should pay a suitable homage That homage the Holy Scripture calls by the name of Faith believing on him God hath set him forth to be a propitiation through faith in his blood to declare his righteousnes for the remission of sins that are past through the forbearance of God to declare his righteousnes that he might be just and the justifier of him which believeth in Jesus Rom. 3.25 26. So that when by repentance we turn to God as our end we must also apply our selves by faith to our Lord Jesus Christ as our way to that end Which till we do we are in rebellion still and know not what belongs to our peace He insists that his Son into whose hands he hath committed our affairs should be honoured by us as he himself requires to be John 5.23 Now these two things summe up our part of the Covenant between God and us By repentance we again take God for our God Repenting we return to him as our God By Faith we take his Son for our Prince and Saviour These things by the tenour of the Evangelical Covenant are required of us Peace is setled between God and us as it is usually with men towards one another after mutual hostilities by striking a Covenant And in our case it is a Covenant by sacrifice as you have seen Nor are harder terms than these impos'd upon us Dost thou now sinner apprehend thy self gone off from God And find a war is commenced and on foot between God and thee He can easily conquer and crush thee to nothing but he offers thee termes of peace upon which he is willing to enter into Covenant with thee Dost thou like his termes Art thou willing to return to him and take him again for thy God To resign and commit thy self with unfeigned trust and subjection into the hands of his Son thy Redeemer These are the things which belong to thy Peace See that thou now know them 2. But what knowledge of them is it that is here meant The thing speaks it self It is not a meer contemplative knowledge We must so know them as to do them otherwise the increase of knowledge is the increase of sorrow Thy guilt and misery will be the greater To know any thing that concerns our practice is to no purpose if we do not practise it It was an Hebrew form of speech and is a common form by words of knowledge to imply practice It being taken for granted that in matters so very reasonable and important if what we are to do once be rightly known it will be done Thus elsewhere the same great requisites to eternal life and blessednes are expressed by our Lord. This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent It being supposed and taken for granted that a true vivid knowledge of God and Christ will immediately form the soul to all sutable dispositions and deportments towards the one and the other and consequently to all men also as Christian precepts do direct to all the acts of sobriety justice and charity unto which the law of Christ obliges An habitual course of Sin in any kind is inconsistent with this knowledge of the things of our peace and therefore with our peace it self All Sin is in a true sense reducible to ignorance and customary sinning into total destitution of divine knowledge According to the usual style of the sacred writings 1 Cor. 15.34 Awake to righteousnes and sin not for some have not the knowledge of God 3 John 11. He that sinneth i. e. that is a doer of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worker of iniquity hath not seen God II. Such as live under the