Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	life_n	live_v	soul_n	3,806	5	5.7519	4	true

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

his bounty is great and a pardoned man abaseth self because he seeth sin exceeding sinfull Nehem. 9. Char. 2 Secondly A pardoned man doth maintain a holy dread in his heart from committing that sin that he knoweth to be pardoned a pardoned sinner knoweth this that before a sin can be pardoned it cost Christ much and cost himself much it cost Christ much bloud to expiate the guilt of that sin it cost him many tears to destroy the power of that sin now that sin which he hath smarted for and Christ hath suffered for he will not easily commit Psal 38. when the Psalmist said he would declare his iniquity then in Psal 39. he saith I will take heed to my wayes as if he should have said I am sorry for my sin and the Lord hath forgiven me mine iniquity but here is the result of it I will take heed to my wayes and of my sinning another time there is no man that knoweth his sin to be pardoned that can easily run into the commission of it again It is an excellent expression in the book of Job 10.14 If I sin then thou markest me and thou wilt not acquit me from mine iniquity If I sin it is not here spoken absolutely and simply for what man is he that lives and sinneth not but if I sin as I am charged that I should sin murmuringly and maliciously against God and I will persist in my sin saith Job If I sin as they charge me what followes then God will not take away mine iniquity he will not pardon my sin as Job said of himself you may say of your selves if I sin obstinately and pertinaciously God will not pardon thou hast been wiccked and thou wilt be so thou hast been prophane and thou wilt be so This is inconsistent with a pardoned state Char. 3 A third Character of a person whose sin is forgiven is this to have unfained sorrow and remorse of heart for the commission of sin sins forgiven are steept in bloud and soakt in tears sorrow before pardon is servile and legall none can sorrow in an Evangelicall manner but he who is brought into a pardoned estate Indeed there may be a forc't and a constrained sorrow which may come from the eyes of unpardoned men there is this difference between the one and the other Tears in an unpardoned sinner come from him like water in a Still but Tears in a pardoned sinner come from him like water from the clouds water will drop from the Still but it is forc't by keeping close the Still and by the heat of the fire the fire of hell may make a wicked man agast but sorrow for sin in a pardoned man is like water from the clouds that is not forced but doth naturally drop down Char. 4 A fourth Character He in whom sin is pardoned is a man in whom is no guile Psal 32. some do take guile in a particular sense others extend it more largely as a comprehensive word equivalent to sincerity he is a man in whose spirit is no guile an upright man Thus much for the use of Tryall I now come to answer the Objections Object 1 The first Objection me thinks I hear a doubting Christian say Woe and alas what state am I in I have misgiving thoughts that God hath not pardoned mine iniquities because I cannot find that I have a heart to mourn for my iniquity And is it imaginable that Christ should shed bloud for those sins which I never shed a tear for I can mourn for outward small crosses but I cannot mourn for great inward corruptions this makes me doubt whether ever God hath pardoned my sin I shall resolve this Objection in these four particulars Answ 1 First of all consider that all men have not a like naturall tendernesse and softnesse of disposition many are of soft dispositions are naturally inclined to tears this is not grace but the ingenuousnesse and softnesse of Nature all cannot sorrow a like there may be grace in a man if his disposition be hard and rugged yet he cannot shed tears as those that have a tender disposition Answ 2 Secondly You that make this Objection know this that there may be greater sorrow for sin in the heart when there is no tears for sin flowing from the eye tears from the eye doth ease and lighten the minde there may be the greatest sorrow when it can have no vent from the eye Answ 3 Thirdly You that make this Objection know you must distinguish of a twofold sorrow for sin First there is a judicious sorrow and secondly a sensitive sorrow First There is a judicious sorrow and this consists in an apprehension in the Judgement that sin is the greatest evill in the world and most to be lamented branded opposed and resisted Divines do place more strength height of grace in having an indignation stirred up in the understanding against sin touching the evill of sin this is more then to shed a few tears for sin Now if thou hast a judicious sorrow to apprehend sin to be a great evill though it hath not vent at the eye yet this is godly sorrow for sin A man that hath the Tooth-ache he will cry out and complain more and shed more tears happily for the exquisite pain of the Tooth-ache then he will doe in the burning Feaver yet aske him which he had rather have he will tell you the Tooth-ache the reason is because the pestilentiall Feaver is more hazard ous to life so had you rather lose your children then lose the sense of Gods favour Which had you rather have afflictions in the world or willingly commit sin against God The judgement of a man if he be a regenerate man tells him he had rather a thousand times lose the dearest relation then the manifestation of Gods love unto his soul he had rather endure the greatest affliction then to venture willingly on the least sin Answ 4 Fourthly Consider that Gods own people have oftentimes exprest more forrow for outward afflictions then they have done for inward corruptions there is great reason for it because things of sense do more affect us then things of faith do lay a man upon the rack and he shall more roar and cry then any man in the world shall do in the sense of sin because the pain is sensitive and it will have more sense of sorrow it was thus with good men in Scripture We read much of Davids sorrow he had no rest in his bones by reason of his sin yet mark when David lost Absalom O what a fit of sorrow was he in crying out O my son Absalom my son my son Absalom would God I had dyed for thee O Absalom my son my son We do not read of such cryes O my soul my soul O what shall I do for thee my soul because the sorrow was sensitive the losse was sensitive Now beloved Gods people do expresse more sensitive sorrow for outward crosses then for inward

doth say that the Saints that were beheaded that they should live with Christ a thousand yeares yet the Text doth not say that Christ shall come to reigne with them a thousand yeares Secondly though the Text saith that they should live and reigne with Christ a thousand yeares yet the Text doth not say that they shall reigne with him here upon the Earth Thirdly that though it be said that the Saints shall live and reigne with Christ a thousand yeares yet living and reigning with Christ doth not necessarily imply to be in the same place where Iesus Christ is for then you would pervert many Scriptures For loe saith Christ I am with you to the end of the World it doth not therefore follow from that time hee will be upon the Earth to the end of the World but Christ being with us or wee with him it doth not follow wee must be with him where hee is but it is his Spirit Romans 8.17 And if Children then Heires of God and joynt Heires with Christ if so bee that wee suffer with him that we may be also glorified together The Text it doth not denote the samenes of place and the onenes of scituation I give this to take off that which is made of this Text. Fourthly it is evident that this Scripture cannot be a Foundation to build on that Christ shall come to reigne a thousand yeares on the Earth then it will not onely follow that men shall live so long but shall reigne with Christ so long on the Earth Methuselah lived but nine hundred sixty and nine yeares and David saith the life of man is cut short The Text saith they shall live and reigne with Christ in that sence taking living properly and all the Phrases properly they must necessarily say that men shall live when that time comes that men shall live a thousand yeares together Then it cannot be the sence of the Scripture because that cannot be the sence of this Scripture which crosseth the sence of other Scriptures to make this Scripture to affirme that Christ shall reigne on the Earth a thousand yeares for other Scriptures tell you that Christ shall stay in Heaven in person till all men shall rise from the Dead every man shall rise then cometh the end 1 Cor. 15.23 24. But every man in his owne order Christ the first fruits afterwards they that are Christs at his coming Then cometh the end c. 2 Thess 2.1 Now wee beseech you Brethren by the coming of our Lord Iesus Christ and by our gathering together unto him Then besides it doth crosse the Scripture to say that at Christs coming onely some men shall arise but not all Job 14.10 11 12. But man dieth and wasteth away yea man giveth up the ghost and where is hee As the waters faile from the Sea and the Flood decayeth and dryeth up So man lieth downe and riseth not till the Heavens be no more they shall not awake nor be raised out of their sleepe Job telleth you expresly That the dead shall not be raised till the Heavens be no more and that cannot be the thousand yeares for there will be a Earth and a Heaven then And in Peters phrase The Heavens shall melt away like a scrowle c. Now to make a Resurrection before a Resurrection it is that which the Scripture doth no where mention John 5.28 29. Marvell not at this for the houre is coming in the which all that are in the Graves shall heare his Voyce And shall come forth they that have done good unto the Resurrection of life and they that have done evill unto the Resurrection of damnation The judging of the just and unjust shall be the same houre and upon Christs coming all men shall be judged 2 Tim. 4.1 I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdome So that Christs appearing and Christs coming is a judging of the quick and the dead Now Beloved then to make this Scripture to say that Christ shall come on the Earth before his last coming this is to crosse other Scripture then of necessity it cannot bee the scope of this for there is no jarring between one phrase of the Scripture and another Fifthly when the Scripture saith here That they live and reigne with Christ a thousand yeares it may be as well and they have as strong a ground to plead it is not spoken whether it be a reigning with CHRIST in Heaven or on Earth so the phrase neither carryeth it one way or another Sixthly John doth not say that he saw the bodies of men that were beheaded and they reigned with Christ but hee did in a Vision see the Soules of them that were beheaded now to say that they must come to reigne on the Earth for a thousand yeares it were a great inconveniency to them it is said I saw the Soules of them the thousand yeares cannot be applied to Christs personall Reigne for either it must be applyed to him as hee is simply God and it cannot be applyed to him for so Iesus Christ hath an eternall Kingdome hee doth not reigne a thousand yeares on Earth or in Heaven but everlastingly Kingdomes and States of this World have lasted a thousand yeares and to make Christs Kingdome to last no longer it is to give Christs Kingdome too narrow a confine I have consulted with many Authors and I finde the concurrent of Interpreters generally runne this way though some doe fancy that Text speakes of the binding of the Divell for a thousand yeares and during this time the Saints should live and reigne with Christ for a thousand yeares The sense and scope of this First for the period of time when this time began that the Divell was bound Interpreters doe unanimously give this Opinion that it began in the reigne of Constantine the Great hee being the first Christian Emperour in the World hee coming after 300 yeares Persecution by the Roman Emperours who made great massacre and havock in the Church of God Insomuch that in the booke of Martyrs wee reade that there may be for every day in the year five thousand Christians slaine this is a dreadfull persecution and the Divell raged and stirred much Now upon Constantines reigne the Divell was bound up that is the Roman Emperours who were acted by the Devill to all this cruelty when Constantine a Christian Emperour came to reigne hee gave out impreiall Edicts and Lawes for Establishment of the Christian Religion and that put an end to the Heathens Persecution the Roman Emperours and of this Opinion many Interpreters give in their consent Brightman Napman Gerrard with multitudes of others for the thousand years when the Divell was bound did end 300 yeares and more and this is given to be the scope and sense of the Scripture Obj. I but then you will say Though the Divel was bound how comes the Divell to be loose againe