Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	father_n	king_n	son_n	7,892	5	5.4436	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88592	The souls cordiall in two treatises. I. Teaching how to be eased of the guilt of sin. II. Discovering advantages by Christs ascension. The third volum. / By that faithfull labourer in the Lords vineyard Mr. Christopher Love, pastor of Lawrence Jury, London.	Love, Christopher, 1618-1651.	1653 (1653)	Wing L3176; Thomason E1230_1; ESTC R211061	183,257	401

recorded in Scripture it is a Note that Hildersham hath on Psal 51. touching Davids foul sin I do not read of any expresse example in all the Scriptures of a godly man falling oft into the same grosse sins after repentance and after humiliation for that sin Observe this further that though it be possible yet it is but very rare and though there be instances that some men have done so yet there are more plentifull instances that good men have not done so I will give you a few instances Jehosaphat entred into a sinfull league with Ahaziah but when the Prophet rebuked him read the story 1 King 22. He had sinned once with his father but he would not sin a second time with him so that here you see a good man would not a second time join with an Ahaziah So likewise you have the instance in Judah that was father in law to Thamar Gen. 38.26 And Judah acknowledged them and said She hath been more righteous then I because that I gave her not to Shelah my son and he knew her again no more It was not again done he knew her again no more so as Divines doe usually urge it Noah was drunk but never but once and that before he knew the strength of the grape David was adulterous but never but once This therefore shall be one caution Secondly Take this Caution that you might not be emboldned to run often into the same sin if a man doth often commit the same grosse sin it argues a greater strength and prevalency that that sin hath over him then all other sins Physitians say that a disease that a man doth often relapse into argues the strength of these peccant humours that feed the disease if thou often fallest into lusts it argues the prevalency of a lustfull temper In the third place Relapses into the same grosse sin are very dangerous and deadly symptomes of a man in a lost condition I doe not say they are such symptomes that infallibly conclude a man to be an unpardoned man I may say as Physitians say of a relapse into the same disease the second time is more dangerous then the first disease the reason is because the first sickness feeds on the ill humors but relapse into the same ficknesse feeds on the vitall spirits Beloved the falling and relapsing into the same sin is a dangerous symptome it is a clear symptome of the prevalency of that sin It is worth your notice what symptomes the Lord doth give of the plague of leprosie for the Priest to judge that disease by Levit. 13. the first symptome was when the hair was turned white in the sore Divines accommodate that to a continuance in sin to old age that argues you are unclean Lepers Another symptome was when there was raw flesh in the scab Divines accommodate that unto a man being adventurous to sin against a raw a troubled and a wounded Conscience A third sign of the plague of leprosie was when after the sore was healed there should a new scab arise in the place thereof thus when after thou hast healed a fin by vows by fasting and prayer by holy purposes in Christs strength and after the healing the same sore breaks out and the same lust breakes in upon thee this is a dangerous symptome Fourthly That you might not be adventurous on this comfort consider that falling often into the same sin doth more harden the heart then any thing in the world habituating and indulging a mans self into the same road of wickednesse there is nothing in the world doth more harden the heart then when the same sinne hath the same inroad into thy conscience and life then all tendernesse and remorse of conscience will be taken away I speak meerly on this ground that seeing you have instances that men may fall often into the same grosse evils yet let these four considerations keep you from abusing this comfortable point I but you will say if I doe fall often into the same sin what may be to stay my heart up that I may be in a pardoned estate for all this I say this to you though thou dost fall often into the same sin yet if thy conscience bears thee witnesse thou dost exercise the same grace often in opposition to the same sin thou mayst have a great deal of comfort that thou art in a state of pardon The fifth case follows But whether may a godly man that is pardoned pray for pardon of sin Antinomians account this to be needlesse they account all prayer for pardon to be onely in this sense to wit for a sense of pardon and a manifestation of pardon Answ First Though it be true that God doth not call a man to pray for those things that are perfectly done so as never to bee done again yet God doth command us to pray for those things that are but imperfectly done I am not to pray to God to create the world it is perfectly done I am not to pray for Election it is so done as never to be done more I am not to pray for the incarnation of Christ Christ is come into the flesh but though I am not to pray for these things that are so fully and perfectly done yet I am to pray for those things that are imperfectly done pardon of sin is an act of God that is still in doing therefore the Apostle refers pardon Rom. 3.24 25. Being justified freely by his grace through the redemption that is in Jesus Christ Whom God hath set forth to bee a propitiation though Faith in his bloud to declare his righteousnesse for the remission of sins that are past through the forbearance of God And as sin is remitted and repented of it is pardoned therefore that Reason is not valid to take off men from praying for pardon of sin the Scripture doth expresse it I acknowledge my transgression and thou forgavest Matth. 6.12 And forgive us our debts as wee forgive our debters That Plat-form according to which we are to model our prayers the Antinomians would evade the Text and pretend that in that Text and such Scriptures wee onely pray for a sense and manifestation of pardon in the Conscience and not for actuall exhibition of pardon in regard of God To take off this first The next words in the Petition are to be taken for a reall forgivenesse not for a forgivenesse in sense and feeling for consider the whole Petition Forgive us our trespasses as wee forgive them that trespasse against us there can bee no reason shewed why the first part of the Petition should bee taken for sense and feeling of forgivenesse and the other should be taken so Secondly Consider this that in the same sense you must understand a sin to be forgiven as in Scripture language it is spoken not to be forgiven a sin is said not to be forgiven when there is an actuall guilt lies upon a man a guilt redounding upon the person of a wicked man

Christianity Sixthly If you consider the extent of Pauls malice saith he When they were put to death I gave my voice against them Pauls vote was against the Christians to put them to death Seaventhly Pauls rage did goe against their souls as well as their bodies for saith he I did compell them to blaspheme Christ he laboured to damn their soules as well as destroy their bodies Eighthly saith he I was exceeding mad against them he was even mad with rage and exceeding mad with rage Ninethly He drove them from house to house I drove them into strange Cities And then tenthly which was worst of all he did through their sides strike at the honour of Jesus Christ for why did Paul doe this to the Saints saith hee I thought with my self to doe many things contrary to the name of Jesus of Nazareth there was the person he aimed at yet Paul a man forgiven for all this for he saith when he aggravates his sin in 1 Tim. 11 12 13. According to the glorious Gospell of the blessed God which was committed to my trust And I thank Christ Jesus our Lord who hath enabled me for that hee counted mee faithfull putting mee into the Ministery Who was before a Blasphemer and a persecutor and injurious But I obtained mercy because I did it ignorantlyin unbeleif Thus I have done with the Doctrinall part of my text laying down to you an induction of instances I am the larger in this because I know perplexed consciences in trouble of minde are apt but to greaten their owne sins but can you aggravate it worse then David Paul or Peter could doe yet behold those sins and those aggravated sins were forgiven by Jesus Christ I have four words to say in this Sermon by way of Application there may be in such an assembly as this is whom God might suffer either before conversion or after conversion to bee unclean with David to deny Christ with Peter it may be to swear to a lye to swear to a falsehood nay it may be ingage to a lye to a falshood O take heed of false Oaths it may be to persecute the Saints of Christ with Paul Four consolations First O know it for thy comfort O thou disconsolate heart let thy sin bee never so great yet the mercies of God are greater Sabian a learned Interpreter gives to my hand which is his instance Lord my fault is great but thy mercies are greater Beloved I may say to you though thy sin be great yet the mercy of God is greater then thy sin and thou canst not have so many circumstances to greaten thy sin as can be produced in God to greaten his own mercy you shall read what he saith of himselfe in Isai 44.22 I have blotted out as a thick cloud thy transgressions and as a cloud thy sins return unto mee for I have redeemed thee Suppose thy sin be not onely a little cloud but suppose it be a great cloud a thick cloud saith God I do not onely blot sins out like a little cloud but I will blot out transgressions that are like a thick cloud great sins as well as small doth the mercies of God cover The Sea can as well cover great rocks as little peble stones high mountains as well as mole-hils Gods mercy is an Ocean that can cover great enormities as well as lesser infirmities The glorious body of the Sun in the heavens can scatter the greatest mist as well as the thinnest vapour great sins as well as small are pardoned by mercy It is worthy your notice what Moses speaks of the Mercy-seat It covered the whole Arke wherein the Law was kept To note saith a Divine though thou art a man or a woman guilty of all the Laws breach not onely of one command but of all the commands yet the Mercy-Seat Seat covered all the commands to teach you this that the mercy of God can pardon the greatest violation of the Law therefore that wherein the Law was kept was all covered by the Mercy Seat 2. Take this for thy comfort O thou perplexed Conscience it may be when thou art in a corner move but God and thine own soul together thou dost aggravate thy sin and thinkest no mans sin so grievous as thine then take this for thy comfort let thy sin be never so great yet the satisfaction and sufferings of Christ are far greater the bloud of Christ saith the Apostle cleanseth us from all sin the red Sea did with as much ease drown Pharaoh and all his hoast as it could doe a single man the red Sea of Christs bloud can drown a whole host and a huge multitude of sins as well as a small lust Though thou hast need to shed more tears for sin in a way of contrition yet Christ need not shed more bloud for sin in a way of redemption for he hath saved them to the utmost that come unto God by him the Apostle triumphing in the 5. of the Romans hee means there that there is not so much evil in sin to damne us as there is good in the gift in Christ for to save because thy sin is the guilt of a creature and Christs satisfaction is the satisfaction of a God thy sin the sinne of a finite creature and his sufferings the sufferings of an infinite Mediator Third Consolation is this to you that are perplexed in Conscience that you have committed hainous and aggravated sinfulnesse yet that Jesus Christ by conversion doth wipe away the infamy the ignominy of thy most horrid and scandalous sins before conversion Suppose thou hast bin a notorious infamous creature yet Christ takes off the ignominy and the infamy of thy sin by Conversion It is observable of Mary Magdalen shee was a notorious whore every one that saw her knew shee was a common harlot there was a woman that was a sinner the meaning was she was an infamous notorious harlot What is done when Christ converted this woman Verily I say unto you that where ever the Gospell is preached it shall be spoken what this woman hath done throughout the whole world Christ did wipe away the infamy of harlotry he would have renowned the love of that woman to Christ he would have it spoken of where ever the Gospel was preacht Luk. 7.47 Wherefore I say unto thee her sinnes which are many are forgiven for she loved much Christ did delight to wipe away the ignominy of her harlotry in her after life It is worthy observation that four women are reckoned in the Genealogy of Christ what women were they they were women that were infamous the best of them did fall into much scandall and gave much offence there you find mention of Thamar Rachab Ruth and Bathsheba no more in the Genealogy but these what were al these women they were converted women Begin with Thamar she committed uncleannesse with her Father in law an infamous woman as you have the story in Gen. 38.18 And hee said What pledge