Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_n	eat_v	flesh_n	4,887	4	7.4765	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55343	A directory for youth Through all the difficulties attending that state of life. Or a discouse of youthful lusts. In which the nature and dinds of them are described, and remedies against them laid down. First preached to young people, and now published at their request. By Samuel Pomfret, minister of the gospel.	Pomfret, Samuel, d. 1722.	1693 (1693)	Wing P2798; ESTC R224107	117,456	254

after the Flesh do chuse a carnal Conversation Hence David who was a gracious Man pro●eth it by this ma●k Psal 16. 3. speaking of the Saints the excellent ones of the earth saith he in whom is all my delight And ●he heavenly Apostle John giveth you this very ma●k of true godliness in 1 Joh. 3. 14. And on the other hand a keeping and lo●ing the company of ungodly persons is made the badge of an unconverted person Hos 7. 8. Ephraim he hath mixed himself ●mong the People What People why the ●dolatrous Heathens And what 's this a sign of why that he was but an Hypocrite elegantly expressed in that Metaphor that followeth Ephraim is a Lake not turned O therefore as you would escape the mark of an Enemy to God and Godliness Flee this youthful Lust of ill Company have no fellowship with the unfruitful works of darkness but rather reprove them Eph. 5. 11. Company ●●t with him that is a Fornicator 1 Cor. 5. 9. Walk not in the way enter not into the path of evil Men Prov. 1. 1. and 4. 14. And this brings me to lay down Remedies against the next Sin that Youth are prone to viz. The Sin of Intemperance Remedies against the Youthful Lust of Intemperance THis is a Sin Youth is much given to as I have in the beginning shewed now in order to the fleeing of it First Labour after a distinct and clear knowledge what it is wherein it stands The Schoolmen say a person is guilty of this Sin these five ways when he eats and drinks 1. Praeproperè too hastily 2. Lautè too daintily 3. Nimis too much 4. Ardenter too vehemently 5. Studiosè too carefully 1. If he eat too soon or hastily before the proper Season Isa 5. 11. Wo to them that rise up early that they may follow strong drink And Eccl. 10. 17. Wo to the Land whose Princes eat in the morning A time wherein the Soul is to be feasted at the Throne of Grace and in the word of God's Grace Prayer and reading the Scripture according to that excellent Rule in Matth. 6. 33. First seek the kingdom of God And then a person may be said to eat too soon or hastily when he falls on without Prayer or craving of a Blessing it was the continual practice of our dear Saviour who is out Example to look up to his Father for a Blessing e're he would partake of the Creature 2. If a person eat and drink too daintily when there is an excess in point of Costliness and Curiosity Manna had been better for the Israelites than Quails Holy Jacob's sanctified desires extended no farther than if thou wilt give me Bread to eat mark it not sumptuous delicate Fare but Bread Gen. 28. 20. And Elijah was content with a Cruise of Water and a Cake on the Coals while Jezabe●'s 400 Prophets were pamper'd at her full Table Christ has taught us herein in that Petition how to regulate our desires Give us this day our daily Bread Pray observe it no more than plain Bread And the Apostle saith Having food and rayment let us therewith be content 1 Tim. 6. 8. Rayment not Ornament So that when we without cause crave delicate Fare and lash out beyond that proportion our Estates and Incomes will bear we are guilty of this Sin And then when we are too curious about the Sorts of Meat and Drink and their Dressing and Sawces we herein generally send in Ammunition to the sensual Appetite to rebel against Reason and Grace 3. We offend and are guilty of this Sin of Intemperance when we exceed as to the quantity eating and drinking more than what fits us for our general and particular calling as we must not neglect our Bodies so on the other hand we must not pamper them Take heed saith our Saviour lest at any time your Hearts be overcharged with Surfeiting c. and so that Day come upon you at unawares This was the Sin of the Old World and Sodom and it is England's and London's Sin especially the younger sort at this day 4. We offend and are guilty of this Sin when we seed eagerly and greedily or as St. Jude speaketh in the 12. ver They feed without fear not regarding God's awful Dispensations in the world as you have it set forth in that 6. Amos Wo to them that are at ease in Zion ver 1. That lie upon Beds of Ivory and stretch themselves upon their Couches and eat the Lambs out of the Flock and the Calves out of the midst of the Stall ver 4. That drink Wine in Bowls but are not grieved at the Afflictions of Joseph ver 6. When the Church of God is drinking Blood and Tears it is unseasonable to drink Wine in Bowls Daniel would eat no pleasant Bread nor drink Wine when it went ill with the poor People of God 5. We offend and are guilty of this Sin when we eat studiously when we study to pamper and make provision for the Flesh and to please our Appetite as if we were Debtors to the Flesh to live to it and ca●er for it 6. We offend herein when we make the pleasing of our Appetite our main end in Eating and Drinking and not the glorifying of God and preparing us for his Service The All-wise God never gave us our Appetites to be our rule or our end in eating and drinking but to be governed by Grace and Reason to an higher end than pleasing the Flesh Now having shewn you wherein this Sin stands the next direction in order to ●lee it is as followeth Secondly Study how hateful this Sin is to God and how hurtful it is to your selves and others it is hateful to God as it takes the heart off from him and Idolatrously sets it upon the Throat and the Belly hence you have it described in that 3. Phil. 19. Whose end is destruction whose God is their Belly being enemies to the Cross of Christ Hence Gluttons are commonly called Belly-Gods And you may further see how odious it is to God in that thundring Scripture Isa 22. 14. In that day did the Lord call for Weeping and Mourning and behold eating of Flesh and drinking of Wine saying Let us eat and drink for to morrow we shall dye Surely this Iniquity shall not be purged away till you dye saith the Lord of Hosts Again it is hateful to God as it is a notorious Transgression of his holy Law Ephes 5. 18. Luke 21. 34. Prov. 23 20. It is a Sin so expresly again●t the command of God that Gluttons and Drunkards can't plead ignorance especially such as live under the Gospel So that it must needs be hateful to God seeing it is Rebellion against the Light Job 24. 13 hence David expostulates in Psal 10. 13. Wherefore doth the Wicked contemn God Again it must needs be hateful to God as it carrieth in it a hatred of God if the Friendship of this World is enmity with God as St. James affirmeth in

with horror whe● you find not your affections strongly be●● and inclined to him how much more then should you loath your selves when your Affections are sullenly averse to him Is not this a fearful pitch of malignity wouldst thou not think him a vile Miscreant and reckon the Earth too good to bear him that should hate the presence of his own Father and abhor all converse with him and canst thou so accuse and condemn such a one and not thy self for much greater degrees of wickedness better thy affections were disinclined to thy nearest Relations yea to thy self than to the blessed God who is the spring of thy life and being and yet thus it is while thy Lusts are obeyed instead of loving God thou lovest thy Pleasures more than God instead of hating Sin thou hatest God more than Sin O then possess thy Soul throughly with a due and deep sense of this great Evil that thy youthful Lusts do thy poor Soul in depraving thy Affections so that they seem to be in you what the Devils were in the Herd of Swine violently carrying you from God the fountain of living Waters to lying Vanities And thus I have shewed you how these youthful Lusts do hinder Conversion as they indispose the Soul in all its parts and faculties to Conversion Which brings me to the second thing namely to shew how these Lusts do hinder Conversion as they directly oppose the means of it and that both on God's part and yours 1. On God's part These youthful Lusts provoke God to withdraw his Spirit and Grace and leave you to your own Hearts Lusts and then what hope of Conversion remains It is God alone that can take away that Stony Heart and give a Heart of Flesh that quickens the dead Soul In Conversion we are said to be his Workmanship created in Christ Jesus unto goo● Works 2. Ephes 10. And St. John saith 1. John 13. We are born again not of Blood nor of the Will of the Flesh nor of the Will ●● man that is not by any natural power vertue or strength inherent in them B●● of the Will God it 's he that worketh both ●● will and to do and his people are said t● be a willing People in the day of his Power Psal 110. 3. The Metaphors that the holy Ghost useth in Scripture to set forth th●● work of Conversion by do plainly poi●● out this That no less power than that Omnipotent Power of God is required to th● Conversion of a Sinner as for instance 1. That of the Resurrection from the dead 6. Rom. 4. to raise the Dead is the effect ●● an Almighty Power 2. That of Creation 2. Ephes 10. And who can create b● God no Creature can the mightiest A●g● cannot create the meanest Worm Th● Conversion is set forth in Scripture to be the Lord 's own workmanship Hence you read 2. Ephes 1. You hath he quickned who were dead in Sins and Trespasses And in 36. Ezek. 27. A new Spirit also will I put within you and cause you to walk in my Statutes and ye shall do them And in 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou that thou didst not receive And it was God that opened Lydia's Heart It is true that the Lord of Heaven the God of all Grace who could work of himself and without any means is pleased to make use of means to wit his Word as in the 1. James 18. By the Word of Truth of his own Will begat he us that we should be a kind of First Fruits of his Creatures Hence the Word is called the Incorruptible Seed 1 Pet. 1. 23. and the Gospel is called the ministration of the Spirit Hence the Lord hath appointed and instituted the great and honourable Office of the Ministry and bestows Gifts on his Ministers to preach the everlasting Gospel to the World to open Sinners Eyes and turn them from Darkness to Light Hence Ministers are called Spiritual Fathers not that there is any inherent power in either the Word it self or him that preacheth it but from the Spirit of God whose Instruments we are 2 Cor. 10. 4 5. The Weapons of our Warfare saith the Apostle are mighty through God to the pulling down of strong holds c. And in 2 Cor. 4. 7. We have this Treasure in Earthen Vessels that the Excellency of the Power may be of God So then saith the same Apostle 1 Cor. 3. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase Not any thing in a way of efficiency only instrumentally as a Pen is the Instrument but it 's the Hand that writes so the Word preached and the dispense● of it are Instruments of Conversion but it 's the Spirit of God is the quickning Agent for it must needs surpass the strength of a Creature to change the Nature and to cause a return from so miserable a privation and death as by Nature we are in unto so glorious and excellent a participation of the divine Nature and Life as every converted Soul is put into when transformed into the Image of God Now then to raise the Argument and build upon this Foundation that I have laid if the principal efficient Cause and means o● Conversion on God's part be his own Almighty Arm revealed and made bare hi● Spirit poured out and putting forth a quickning vital Energy then there 's little hope of Conversion where this Almighty Agent is provoked so far forth as to with-hold his Spirit and to leave a Sinner to his own Hearts Lust But youthful lusts yielded to and served do most certainly thus provoke God to withdraw his Spirit and Grace and therefore obstruct their Conversion in a direct opposing the means of it on God's part That they do thus provoke God is evident from these Scriptures 81. Psal 11 12. But my People would not hearken to my Voice and Israel would none of me So I gave them up unto their own Hearts Lusts and they walked in their own Counsels 1. Rom. 26. For this cause saith the Apostle God gave them up to vile Affections This Text it 's true speaketh of the Heathens of whom the Apostle had been speaking before in ver 19 20. he had been shewing what means they had to know God they had not the Light of the Gospel as we have only the Light of Nature then he sheweth us ver 21. how they had abused this Light wherefore saith he For this cause God gave them up You see here what may befall poor Heathens that have no more than a Natural Light yet even they for not improving and living up to that may so far provoke God as to give them up O what do you think young people that are within the Pale of the Church you have what the Heathen had and you have superadded a further and more excellent Light the Light of Scripture and many of you have the enlightenings