Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	eye_n	faith_n	see_v	6,503	5	4.7888	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79291	Heart-salve for a wounded soul... Or meditations of comfort for the holy living, and happy dying Christian either in the depths of dark desertion, or in the heighth of heavens glorious union. The second edition, with an addition of an elegie upon an eminent occasion. By Tho. Calvert, minister of the gospel.	Calvert, Thomas, 1606-1679.	1675 (1675)	Wing C323A; ESTC R230932	68,723	208

fain to pray again again it teaches us to seek out several Arguments and motives to move God some from his power he is able to help us some from his truth Psal 77.8 9 Lord what is become of thy true promise is thy Covenant come to an end for evermore some from his love and mercy Hast thou forgotten to be gracious Art thou that God of whom they sing His mercy endureth for ever and hast thou no mercy to hear and help me Thus like a scruple in our estates which makes us seek all the Court Rolls do our longing affections lead us to God with earnest and urgent prayers and seek out the wisest and movingst Arguments to put life into our Prayers O the excellent learning of afflictions which teach us to search out all Gods Promises to lay to our own hearts and before his eyes by faithful prayer There is a great deal of difference betwixt a prayer in ease Coloss 4.12 Agonizein en tais proseuchais and that in adversity especially spiritual troubles there is more Art and Arms more wisdom more life and feeling in the one than in the other it is one thing to pray another thing to strive in prayer III. Consider that the longest trouble is but short in several respects 1. In respect of the time of our sinning Thou sufferest but a week thou hast lived in sin many weeks and months or thy grief lasts a year hast thou not provoked God many a year Job 11.6 We love indeed long faults and short rods we should never be free from scourges if the Lord continued striking so long as we continue sinning God exacts less than our iniquities deserve 2. In respect of God it is long to us it is short to him with him a thousand years are but as one day we seem to suffer a thousand hours this unto him is but as one minute 2 Pet. 3.8 It is not our sentence but Gods Judgment that must stand for giving estimation to any thing He calls our suffer●●gs but a To ' nun sufferings of this present time 3. In respect of tha● 〈◊〉 a●d en●less eas● 〈…〉 bo●● suc●●eds 〈…〉 ●●ese sorrow ●●d sufferings 〈◊〉 now criest make haste to help me hear me speedily how long shall I be vexed in my Soul thou wilt one day say O happy heavy afflictions for a night which have brought such joy in the morning Blessed temptations which though grievous and tedious in the end have brought me to glory and peace without end Who will be afraid of suffering a little while with Christ here that he may be a partner of everlasting glory with him hereafter Jacobs hard seven years service he counted but short compared with that sweet society he should have with his wife at the end We suffer an hour we shall reign for ever Compare a moment and eternity together we shall weep but a short time we shall have a long time of joy for it The Lord would have us consider how he will make amends for our sufferings Esa 54.7 It is but for a small moment that I have forsaken thee but with great mercies will I gather thee In 〈◊〉 little wrath I hid my self from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer It is good being scourged an hour to have the Rod cast away for ever O how well should we endure the sorest afflictions if we did but consider that they are light and momentany yet work unto us an exceeding surpassing weight of glory 4. Consider 1 Cor. 4. thou hast a safe way by resignation of thy self in to the Lords hands Non corrigat aeger Medica menta sua Austin Psal 146. Cast thy self upon him he brought thee in trust him with it he will in good time bring thee out Conclude with thy self if release do not yet come it must and will chme for God is faithful who hath promised Submit to his hands and handling being sick do not correct and find fault with thy Physick the Physitian knows best what and when any thing is fittest for us when these corrasives have eaten out sins foul matter then the Cordials of Gods Spirit of Peace shall refresh thy Soul Paterete curari ita sananduses Aug. We would have no tart nor bitter Medicine when God knows it may be Sugar would mar our Physick Impatient man would have the Plaister pulled off the sore too soon before the wound be either drawn or closed Give the Lord leave to do his pleasure he continues thy grief because hasty Physick might do thee hurt If the Lord heals us slowly say to thy self Be contented O my Soul it is for thy good that he may do it soundly 5. Consider that when one eye sails thou must get another when the eye of sense is shut up open the eye of faith and thou shall see wonders Look up and wait upon God with that eye and then thou shalt sweeten darkness with the hope of light peep under the black leaves of sorrow and see a goodly fruit of joy budding forth which shall appear in time Exercise faith to see him that is invisible and that secret arm which all this while supports thee O! if thou couldest well look upon that eye thou shouldest see there is one at Gods right hand who cannot forget thee yea in thy troubles he is at thy right hand Psal 16. stopping and breaking the strength of temptations blowes so as thou shalt not greatly be moved yea he carries thee in his arms Psal 22.14 Psa 34.20 so that not one of thy bones shall be broken though they may be astonisht a while ond out of joynt And if the Lord take care and count of thy bones and hairs surely his care is more for thy Soul it shall never miscarry only learn thou a Lesson over and beyond the leaf of sense and present feeling to see something in nothing to believe that the Bush shall not be hurt though the fire be in it to hope for a sweet kernel within the hardest shell and to see the Son of Man walking with thee in the midst of thy furnace Look as well upward to the Crown Revel 2.17 on which is writ Vincenti dabitur To him that overcomes as to the bottom of thy deep Cross with an holy indifferencie resolve to indure the Lords good pleasure Say unto him this trouble O Lord is grievous O haste to deliver me yet O Lord my will shall wait as a servant upon thine I will suffer any thing only sanctifie thou my sufferings and strengthen me to bear them 6. Lastly consider and often ruminate upon the Saints carriage and words in the like extremities if thou be wearied running with footmen how wouldst thou ever have kept with the Horses if thou be so discouraged in shallow foords what wouldst thou have done if thou hadst swimmed with them in the swellings of Jordan

tell us of taking good heed to these two things which are the complex of the whole counsel of God Acts 20. 27. Repentance towards God and Faith toward our Lord Jesus Christ Or lastly take his unum magnum his one great point of exercise To have always a Conscience void of offence towards God and towards Men. Act. 24.16 Gen. 5.12 All comes to this one to imitate Enochs holy Peripateticks to walk with God continually Many things of beauty and novelty are lookt after in this World outwardly glorious and rich things are applauded men and great persons dote upon rarity and splendors of this World and think those men are in a kind of Heaven though they be very fairly forward in a way to Hell Plato in T●ae● Thus the glorious Tent and Tabernacle of the great Persian Kings were called Ouranoi the Heavens you have learnt better to know Christ in the Soul and the Soul in Christ to be Heaven upon Earth He that believeth hath everlasting life What a glorious vanity was that of Kings of Cusco and Mexico one of them having a glorious Garden where all the Trees Fruits Lord St. Aug. Herbs Plants Flowers according to order and greatness they have in a Garden were curiously framed in Gold and in his Cabinet all the living Creatures were known in Earth or Sea curiously fashioned and cast in Gold A princely Heathenish vanity would make his life no better then a St. Augustine calls this life A shadow in Moonshine which is little more then shadow of a shadow I know you more study to have all the fair flowers of Heaven Faith Patience Humility Meekness Love of Christ Thankfulness c. cast in a sanctified model by Gods Spirit kept in your heart and life exceeding massy gold Carlo Boccomeo Bp. of Millain Canonised for a Saint said well A Bishop should have no Garden but the holy Scriptures Go you on still to make Prayer your Garden and Flowers and by holy glorifying of God as St. Chrysostome directs Give up your five spiritual senses to wait on God continually For the Soul has spiritual seeing smelling tasting touching hearing which in their way applyed to God and his manifestations you shall not only please God but give him Musick and be his Decachorda Cithara St. Chry. in op Imperfecto in cap. 22. S. Matth. Hom. 24. his ten stringed Harp to praise him No farther will I detain you but pray for you that you may have support of Gods Spirit in your great infirmities tryals and gravid years to answer them from Heaven with grace sufficient for you and very efficient in you that when your strength of flesh and heart fails you God may come in with fresh store and assure you of Holy Asaphs viaticum that he will be the strength of your heart your portion for ever He the Guide Faher of his Israel lead you till per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right Christian comfortable death he bring you ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an immortal life which all good Mortals wait for by Jesus Christ the blessed Purchaser and unfailing Preparer of it So prays your observant servant in the Lord. T. C. THE EPISTLE To the READER FAith and assurance the Christians Ourania is better worthy Wooing and fighting for then the Grecians Helena the one is but the subject of a worm-eaten beauty the other carries with it a decor and beauty that no old age no not Eternity it self can wrinkle or furrow with uncomeliness holy Souls find it hard in the getting and meet with 〈◊〉 task that makes them implo● all their shoulders and sinews fo● the keeping of it The Labours of the Saints to fight with the Monsters that Satan sets on work against them 2 Cor. 2.11 Revel 2.24 the scruples doubts fears distempers temptations hellish methods noemata and depths of the Serpent do put a name of softness and facility upon all Hercules his labours Phil. 1.6 Phil. 4.13 sore tryals with Beasts and Men yet this is their comfort their help is more for Christ having begun his Grace will stand by them and work for them till all his Heavenly business be perfected and though the Serpent may rend the Skin and wound the flesh of the Heel yet Gods Servants shall end in capite in the Head both bruising the Head of the Serpent and being sure to have the benefit as members of Jesus Christ their Head of whom they hold The first of these Texts was addressed and dressed for the wounded Heel of a gracious Saint that was struck sick by the Serpent of which sore drinking up the moysture of her Spirits she was dangerously deeply and distressfully sick lying in the valley of the shadow of death 3 Quarters of a Year day and night combating with God about Ecclipses of his Face desertions manifestations of wrath apprehensions of hell which squeezed out frequent confessions and complaints of an estate worse then Cains an owning of the Sin against the Holy Ghost a challenging reprobation as its due portion And besides the sense of an angerful God there was continual combating with the spiteful Spiri● of Hell every day ready t● write its own Epitaph with the blackest letters of damnation and a lost Soul All these accompanied with solitude and secrecie with two three days together fasting praying and weeping till the eyes were turned into buckets and few spiritual comforters and legati pacis to be met withal save one spirit of Grace that had bound up the Soul in this Resolution Though God will not be my God yet I will die praying and seeking after him and a poor messenger of God who having but a little Oyl in his cruse by dayly dropping of it into the wound it both increased and healed with the dropping It pleased God at length to make the winter and sad wea●her of this storm-beaten ●●●l to be over end so as the flowers appeared singing of birds was come and the voice of the Turtle was heard a cheerful Soul began sweetly to sing in its Cage of Clay The sorrows were deep the comforts rose very high and as once wormwood waters were drunk in the Cellar of bitterness and the banner over the Soul seemed in ●reat letters to have it The Lord hath forsaken me Cant. 2. Isa 49.14 Now ●t is led into the Wine Cellar of of Gods promises the sweetest comforts are broached and drunk and the Lords banner of love is spread over Here Heaven out of Heaven and some of the masters joy descended down before the Soul ascended up to it After the Vesse● had been seasoned some months with this unknown and admirable new Wine of living comforts Largissimum quoddam caeli gremium Bernard in Cantic Ita mihi visus sim tanquam unus ex illis beatis esse O Si duresset Idem in cantic Ser. 23. the Lord by a Chariot of sickness and that a violent one

of the faithful which in the death of their bodies are gathered to the blessed number of the righteous Heb. 12.23 glorified in Heavens gathered to the rest of the spirits of Just men made perfect This taking away or gathering may be considered doubly as a gathering out or a gathering in This is selectio potius quam collectio First A gathering out which is when there is a mixture of things good and bad together when we pick out one sort from the other it is a gathering or selecting collection As when the Net catches all kind of fishes the good are pickt out and the bad cast away Sometimes they are thus gathered when danger is likely to seize on al together then that which is good gathered out that the danger may not fall on it Thus the righteous are mixt in this world with ungodly men and the Lord picks his Children from among the rest he is preparing plagues for the world and before hand he takes care for his by gathering them out of the danger so that phrase imports from the evil to come 2. A gathering in Both these gatherings in the Parable of the Draw-net Mat. 13.47 48. which is after the picking out to lay that which is good in a better place by themselves Thus the Righteous separated from the world by death are gathered like the good fishes into a vessel by themselves into one blessed society and unmixt company into heavenly glory where no wicked men shall enter among them any more And of this gathering is this Colliguntur they are thus taken away None considering Before none laying it to heart for so they are both taken one for another Consider your ways Hag. 1.5 in Haggai in the Original is set your heart on your ways A facie mali From the evil to come From the face or presence of evil From the evil of sin lest if he should live any longer he might be infected with the sins of wicked men But the truest is from the evil of punishment Wis 4.11 wherewith God means to plague the wicked world that they may not smart with the sinners When God has a quarrel with the earths Inhabitants he takes his Children from among them that he may be revenged upon those who have provokt him Thus the meaning of the words appearing the Prophet seems to speak to his people and in them to us after this manner O how great and graceless is our security Sum and Sense of words Which careless and sinful security is plain in the verse foregoing Esa 56.12 with what hasty feet do all men run to their pleasures How blinde are we that cannot see the Land falling under the hand of the Lords severe Judgment Do we not daily see the Lord fetching away by death his dearest and holiest Servants Surely therein he would signifie to us that his intentions are to bring punishments upon us he taking his own out of the way that they may not see nor feel the vengeance which the world has deserved and shall undergo Yet where is there a man that thinks of this or lays it to heart or takes notice what the Lord is about to do when he takes the righteous from among us From the words like clay thus tempered and prepared we may make up these five Vessels 5 Conclusions or Doctrines or extract these evident Conclusions First that Righteous and holy men are also merciful men Secondly Gods most Righteous Servants must die as well as others Thirdly The Souls of the Saints in their deaths are gathered to the Lord and by the Lord into blessedness Fourthly When the Righteous go from among us some Judgment is to be feared is coming towards us Fifthly The secure wicked world is little mov'd with the removal of the Godly None considers it none lays it to heart How easily these rise we need not fly to Reasons to demonstrate it Righteous men are merciful men 1 Doct. Our Saviour hath enjoyned it them and they lay up his sayings in their hearts Luke 6.39 Be ye merciful as your Heavenly Father is merciful These have received mercy of the Lord and are thereby transformed into such a merciful and pitiful nature as his is If we should ask fire why it burns It must be answered It is the nature of fire Why doth the Sun shine It is the nature of the Sun to do so How is it the Godly man is so merciful It is the nature of him I mean the new nature that is ingrafted in Christ to be like affected to the misery of othors as he has found Christ to him These may truly say We cannot but do it the love of God constrains us to it 2 Cor. 5 14. There are no Graces poured by God into a good mans heart as water into a Tub or Pond which keeps all to it self and lets the ground be dry about it but every gracious man is a Spring a Fountain that sends forth streams to water the eatth and feeds the rivulets that flow from it When we once come to Christ the great Spring he makes us little Springs to others Zac. 13.1 Joh. 4.14 The waters that I give saith Christ shall be in him that receives it a Well springing up to everlasting life yea might some say it springs up for himself yes and for others also for out of his belly shall these waters flow to the benefit of others The woman of Samaria had no sooner drunk of this water of Christs receiving her to mercy Joh. 7.38 but it burst and flowed out of her belly in pity she laboured the salvation of her Neighbours crying earnestly on them Come and see a man c. Come and taste of that mercy which I have tasted of in Christ Joh. 4. the Prophet David has the very words of this conclusihn the Righteous is merciful and liberal that is he shews his mercy by his liberality Elsewhere he sings the Marriage song of these two in God Psal 37.21 Mercy and truth are met together and as sweet is Righteousness and Mercy Piety and Pity conjoyn'd in a Christian A sweet pair and lovely couple of young Pigeons not the offering of the poor but this Offering to the poor which the Lord loves better than a fat Bullock laid on his Altar With such sacrifices of mercy for he loves mercy better than sacrifice is God well pleased Hos 6.6 Heb. 13.16 This mercy is an holy affection of the heart sympathizing with them that are in misery and a liberal and holy action of the hand helping and refreshing those in misery Piteous affection that is the root actions of liberal distribution and relief that is the fruit which like the fruit of the Vine Judg. 9.13 chears both God and man Misery which is the object of Mercy is corporal or spiritual 1. Mercy looks at them both to the bodies sickness nakedness poverty beggery there mercy will