Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	great_a	lord_n	power_n	7,329	5	4.8289	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30567	The difference between the spots of the godly and of the wicked preached by Mr. Jeremiah Burroughs at Cripple Gate.	Burroughs, Jeremiah, 1599-1646.	1668 (1668)	Wing B6061; ESTC R20303	59,310	123

and working and I was resolved t● have done such and such a thing if the Lo●● had not in mercy sent you to have stopt me i● such a way O what might I have done he●● now is the spirit of David O consider 〈◊〉 this you that will plead sometimes for Davi● sin and did not David commit such a sin y●● will say I but then take notice how qui●●ly David was convinc't and how soon was stopt in his sin Fifthly There 's no godly man what ever though he hath many sins in him yet there is no sin that reigns over him This is a certain truth that there is no man or woman in the World that hath the least degree of grace that is under the power of any reigning sin Sin may dwell but not reign in them and the Scripture is so express in this that there can be no gainsaying of it Rom. 6. 14. For sin shall not have dominion over you why for ye are not under the Law but under Grace That soul that is under the dominion of any sin is under the Law that is it is under the curse of the Law it 's in the state of nature it hath no interest in Christ But now if the soul come once to be under grace either sin must not have domminion over you or God must not be faithful one of them for this is the promise of the Holy Ghost If you be under grace sin shall have no more dominion over you He doth not say that if you be under grace then you shall commit no more sin but sin shall have no dominion over you therefore that man or woman over whom any one sin hath dominion certainly is not under grace This is the word of God and O that God would carry it unto the consciences of whom it doth concern this day that whosoever is under the dominion and reign of any sin that soul for the present is not under grace he hath no interest in the grace of Jesus Christ Now you will say for the reign and dominion of sin What 's that First It 's apparent in a great many that they are under the reign of sin that is such men can go on constantly in a way of known-sins meerly for contentment unto the flesh why these are under the power and reign of sin Yea sometimes a sin that is a secret sin may be a reigning sin A man may be the subject of a King that he never saw in all his life Perhaps he knows not where the King is and yet he may be his Subject and he may reign over him So a secret sin may be a reigning sin That 's a reigning sin that a man gives himself up to though it be in never so secret a way There 's a difference between a Tyrant that co meth violently to force men to submit to him or one that comes with a sudden surprise or with any cunning wayes to perswade men to come in to submit to him and a Prince that is upon his Throne reigning and having his Subjects acknowledging themselves to be as Subjects to him Now the sins of the wicked they are reigning tha● is their sins command them and they yeel● up their very wills unto their sins the wi●● and the affections it is in the sin There is nothing more in the will of a natural man then his sin And therefore the Scripture makes these to be all one the will of man and the will of the flesh Now when the will yeelds up to the wayes of sin then sin may be said to be in the Throne But now in a godly man there is a universal spiritual and irreconcilable opposition unto sin though there be sin abiding in him yet I say there is a universal spiritual irreconcilable opposition unto his sin sin doth not reign in a soul so long as there is an opposition in a kingdom to any man certainly he cannot be said to reign I say if there be a universal opposition Now in the soul of a Child of God there is an opposition to sin a universal one a spiritual one and I may put a fourth a powerful universal spiritual irreconcilable opposition I 'le open these First A powerful opposition That is he doth not onely wish that he could not sin and wish that he might be otherwise but he makes it to be the great work of his life above all things in the World to set himself against his sin so as if God would speak from Heaven and say unto him Poor creature what wouldest thou that I should do for thee this soul would answer to God Lord thou that knowest all things knowest this is the unfeigned desire of my soul above all things O giveme but power against my sin and especially against those special sins that my nature is most inclinable to O! this is that that my heart is most against Many people extreamly deceive themselves in this in thinking that they oppose their sins because they have some wishes and desires they would be glad that things were better with them then they are I but dost thou look upon it as a matter of life and death and thereupon thy soul doth more strongly work in its opposition against thy sin then against any thing in the World besides many men and women have strong spirits in following their sins but their spirits are not strong in the opposing of their sins But he that is gracious makes it to be his greatest and chiefest work And then the Second thing It is a universal opposition and that in these Two regards First All the faculties in the soul do rise up against sin There is some kind of opposition in a wicked man against sin that is his conscience sometimes doth oppose the lusts that there is in his affections It may be a wicked man hath a convinc't conscience and his conscience will not let him to be at quiet but in his affections there is a liking of sin onely his conscience will not let him be at quiet You will say how shall a man discern this You may discern it thus If the opposition be meerly in your conscience and not in your heart and affections then though indeed you dare not for the present commit such a sin yet you could wish with all your heart that you might have liberty to do it you could wish that there were not such a Law to forbid it you could be glad that that Law were more loose And you would fain have such a thing not to be a sin and if you could commit it quietly without any danger you would do it Now the opposition is not in your will it is onely in your conscience This is an opposition to sin that a carnal heart may have that is he may have his conscience so flye in his face as that he shall not dare for the present to commit his sin no not in secret a man may come so far You will say Indeed