Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	precious_a	3,677	5	8.0318	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67760	An infallible vvay to farewell in our bodies, names, estates, precious souls, posterities : together with, mens great losse of happinesse, for not paying, the small quitrent of thankfulness : whereunto is added remaines of the P.A., a subject also of great concernment for such as would enjoy the blessed promises of this life, and of that ot come / by R. Younge ...	Younge, Richard.	1660 (1660)	Wing Y165; ESTC R3044	119,764	146

the L●●d to provide for their childrens bodies not for their soules to shew that they begat not their soules but their bodies to leave faire estates for the worser part nothing for the estate of the better part They desire to leave their children great rather then good and are more ambitious to have their sons Lords on earth than Kings in heaven But as he that provides not for their temporall estate is worse then an Infidell 1 Tim. 5. 8. So he that provides not for their eternall estate is little better then a Devill The use which I would have you make of the premisses is this Let none refuse to give because they have many children but give the rather out of love to and for their children sakes that God who as you see hath ingaged himselfe may be their Guardian and provide and take care for them Or if not for their soules yet for thine owne For why shouldest thou love thy children better then thine owne person and in providing for them neglect thy selfe Yea why shouldst thou preferre their wealth before thine own soule and their flourishing estate in the world which is but momentany and mutable before the fruition of those joyes which are infinite and everlasting Will it nor grieve and gall thy conscience another day to thinke that for getting or saving some trifles for thy posterity on earth thou hast lost Heaven or to remember that thy children ruffle it out in worldly wealth and superfluous abundance when thou shalt be stripped of all and want a drop of cold water to cool thy scorching soul in hell CHAP. XXXV Thus I might go on and inlarge my selfe upon this and add thereunto many other reasons First in regard of God Secondly in regard of Christ. Thirdly in regard of the poore Fourthly in regard of others I should also according to the order first proposed shew what are the ends to he propounded in our giving almes and lastly the severall impediments that hinder men from giving but I finde which when I fell upon it I did not soresee matter representing it selfe like those waters in Ezekiel Chap. 47. which at the first were but anckle deep and then knee deep and then up to the loynes which afterwards did so rise and flow that they were as a River which could not be passed over Or like that little cloud which Elias his servant saw 1 Kings 18. Much hath been said of this subject but much more might be said for I could carry you a great way further and yet leave more of it before then behind But I am loth to tire my Reader or cause any to make an end before they begin as not seldome doth Addition in this case bring forth substraction and more writ cause lesse to be read Wherefore I will onely give you the sum of some few particulars briefly and leave the rest That little which I intend to deliver is First the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men as being of one fl●sh the off-spring and generation of God Acts 17 28 29. The sonnes of the same Father Adam and Noah and so brethren one with another and proceeding as so many flowers from one root many Rivers from one fountain many arteries from one hea●t many veines from one liver and many ●ine●s from one braine And likewise of the same Country Common-wealth yea of the same City and Corporation yea perhaps neer Neighbours and parishi●ners every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor Isa. 58. 6 7. There are many spirituall respects and divine relations which make a more neer communion between Christians one with another for we are elected to the same eternall life and happinesse we are not onely Gods workmanship created in Adam according to his owne glorious image but re●created and restored unto the divine Image lost by Adam in Christ the second Adam we are redeemed in our soules and bodies with the same precious blood of Jesus Christ we are partakers of the same calling whereby we are chosen out of the world and gathered into the Church and communion of Saints that we may inherit eternall glory together and that out of darknesse into marvellous light and out of a desperate condition to be partakers of the same precious promises And by vertue of this Calling we serve one and the same God are of one Church and family and have one Religion one faith one baptisme are invited guests to the same Table and Supper of our Lord are all Heirs and Co-heires of the same heavenly kingdome and therein annexed also with Christ our elder brother Finally we are brethren of the same Father the onely Spouse of the same heavenly Bridegroom and members of the same mystical body whereof Jesus Christ is the head so that the neerest and strongest communion that can be imagined is between Christians one with another and all of them with their head Jesus Christ And should not all this move us to relieve them Yea more then all this If we do good to our fellow-members the benefit will redound unto our selves who are of the same body even as the hand giving nourishment to the mouth and the mouth preparing it for the stomacke do in nourishing it provide nourishment for themselves also Yea more then all this there is such a neare and strong union and communion with the poor together with us and with our head Christ our Saviour That he esteem●th th●● as done to himselfe which is done unto them even as the head acknowledgeth the benefit done unto it which the meanest member of the body receiveth Yea in truth that is much more acceptable which we do for his poor members then if we should do it to his owne person as being a signe of greater love For it is but an ordinary kindnesse to confer benefits upon our dearest friends but to extend our bounty to the poorest and meanest that belong unto them is a signe of much greater love For if for their sakes onely we do good unto these how much more would we be ready to do it unto themselves if they had occasion to crave our help And as in this regard he much esteemeth this Christian bounty so he will richly reward it also at the day of ●udgeme●t For then these mercifull men who have relieved the poor for Christs sake shall with ravishing joy heare that sentence Come ye blessed of my Father because the works of mercy which they have done to the poor Christ will acknowledge as done unto himselfe And this will more rejoyce thy soale hereafter then it doth now refresh the others body when Christ shall say unto thee Come thou blessed and inherit the Kingdome Nor will it then repent thee that thou hast parted with a small part of what God hath given thee to the poor CHAP. XXXVI And

indeed what can be a more forcible reason to make our hearts relent though they be never so stony and our bowels to yearn with pity and compassion towards the poor though they were of brasse and iron Then to consider that our dear Lord and Saviour in them doth crave reliefe for who is so more then bru●ishly ungratefull that can turne him away empty handed Who being infinitely rich in all glory and happinesse was contented for our sakes to become poore that by his povertly he might communicate unto us his heavenly riches Who would not give Christ lodging Yea even if need should require the use of his own bed if hee remember that Christ was content so far to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging that we might be admitted into his heavenly and everlasting mansious Who would deny to cloath him being naked who hath cloathed our nakedness and covered our filthinesse with the precious robe of his righteousnesse in which we stand accepted before God and receive the blessing of eternall happinesse Who would not spare food out of his owne belly to relieve poore Christ who hath given unto us his blessed body to be our meat and his precious blood to be our drinke whereby our soules and bodies are nourished unto everlasting life Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment that left heaven and his Fathers bosome that he might come to visit and redeem us with the inestimable price of himselfe Yea if wise we will count it an honour whereof we are very unworthy As most unworthy we are of such an honour as to relieve hungry thirsty and naked Christ in his poor members whence the Macedonians counted and called it a favour that they might have their hand in so good a worke 2 Cor. 8. 1 2 3 4. And that David thanks God that of his owne he would take an offering 1 Chron. 29. 9. And this is another reason to convince men that it is most just and equall they should be liberall to the poor members of Jesus Christ. And so much touching the reasons and motives to this Christian duty Then which there cannot he either more or clearer or stronger or weightier inducements to perswade to any one thing in the world then there is to this if men have either hearts or braines CHAP. XXXVII The next to be considered is The time when we are to give and that is two-fold First when an opportunity of doing good offers it selfe do it speedily without delay readily entertain the first ●ot on with-hold not good from thy Neighbour when it is in thy power to do it Say not to him that is in present need goe and come again and to morrow I will give thee when thou hast it by thee Prov. 3. 27 28. When Lazarus is i● need of refreshment let him not wait or lye long at thy door Luke 16. 20. 21 22. For nothing is more tedious then to hang long in suspence and we endure with more patience to have our hopes beheaded and quickly dispatcht then to be racked and tortured with long delayes according to that Prov. 13. 12. Hope deferred maketh the heart sicke but when the desire cometh it is a tree of life For as 〈◊〉 saith Beneficentia est virtus que 〈◊〉 non patitur Beneficence is a vertue which disliketh all delayes And as Seneca telleth us 〈…〉 ●it as properat All goodnesse is quick of hand and swift of foot and hateth aswell the paralyticall ●●●king and staggering of those who doubt whether to give or no as the gouty lamenesse of such as after they are resolved to give make but slow hast The greater speed the greater love for love can abide no lingring Then does a benefit loose his grace when it sticks in his fingers who is about to bestow it as though it were not given but plucke from him and so the receiver praiseth not his Benefactors bounty but his owne importunity because he doth not seem to have given but to have held one weakely against his violence These delayes shew unwillingnesse Et qui moratur neganti proximus est He that delayes a benefit is the next door to him that denyeth it Even as on the other side a quick hand is an evident signe of a free heart For proximum est libenter facientis cit● facere It is the property of him that giveth willingly to give speedily Being of Boa● his spirit of whom N●●●y could say out of a common fame That he would not be in rest untill he had finished the good which was propounded to him Ruth 3. 18. And as speed in bestowing graceth the gift yea doubles it in respect of the giver so it doubleth the benefit to him that receiveth it Nam bis dat qui cito dat he gives twice that giveth quickly and the swifter that a benefit cometh the sweeter it tasteth Present relief to present want makes a bounty weightier And he cannot but esteem the benefit that unexpectedly receives help in his deepest distresse Whereas a benefit deferred loses the thanks many times proves unprofitable to him that expects it Joshuah marches all night and fights all day for the Gibeonites else he had as good have saved his labour And possibly through these delays thy almes may come too late like a good gale of winde after shipwracke When his health is lost for want of relief or state ru●ed for want of seasonable helpe and so thy late and untimely almes will do him little good For it fareth with men in their strength and state as with a leake in ship or a breach of waters which may be easily stopped and stayed at the first appearing but if let alone will within a while grow remedilesse There must then be no stay in these actions of beneficence but onely that which is caused through the receivers shamefastnesse But specially we must avoyd delays in giving after we have granted for there is nothing more bitter then to be forced to make a new 〈◊〉 for that which hath already heen obtained and to finde more difficulty in the delivery then in the grant CHAP. XXXVIII Another thing required in doing good works is constancy and assiduity the which is also implyed in the Metaphor of sowing seed for the Husbandman contenteth not himselfe to have sowed his seed in former years but he continueth to sow it still to the end of his life and though the Crop be sometimes so small that the feed it selfe is scarce returned yet he will not be discouraged but will again cast it into the ground in hope of better successe And this must we do in sowing the seeds of our beneficience casting them daily into the ground which we finde fitted and prepared and not thinke it enough to a●●orne our selves with them as with our best apparell which we onely put on in high and Festivall dayes We must

the truth and the life John 14. 6. The resurrection and the life John 11. 25. Or more particularly thus In the first place He gave us our selves and all the creatures to be our servants yea he created us after his own Image in righteousnesse and holinesse and in perfect knowledge of the truth with a power to stand and for ever to continue in a most blessed and happy condition and this deserves all possible thankfulnesse But this was nothing in comparison For when we were in a sad condition when we had forfeited all this and our selves when by sinne we had turned that Image of God into the Image of Satan and wilfully plunged our souls and bodies into eternal torments when we were become his enemies mortally hating him and to our utmost fighting against him and taking part with his only enemies Sin and Satan not having the least thought or desire of reconcilement but a perverse and obstinate will to resist all means tending thereunto He did redeem us not only without asking but even against our wils so making of us his cursed enemies servants of servants sons of sons heirs and coheirs with Christ Gal 4. 7. Here was a fathomlesse depth a wonder beyond all wonders 2. But that we may the better consider what an alms or boon God gave us when he gave us his Son Observe that when neither Heaven Earth nor Hell could have yielded any satisfactory thing besides Christ that could have satisfied Gods justice and merited Heaven for us then O then God in his infinite wisdom and goodnesse did not only find out a way to satisfie his Justice and the Law but gave us his Sonne his only begotten Son his only beloved Son out of his bosome And his Son gave himself to die even the most shamefull painfull and cursed death of the Crosse to redeem us that whosoever believeth in him should not perish but have everlasting life John 3. 16. The very thought of which death before he come to it together with the weight and burthen of our sinnes put him into such an Agony in the Garden that it made him to sweat even drops of blood A mercy bestowed and a way found out that may astonish all the sonnes of men on earth and Angels in Heaven Wherefore O wonder at this you that wonder at nothing That the Lord should come with such a price to redeem our worse than lost souls and to bring salvation to us even against our wils The Lord Jesus Christ being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Even the eternal God would die that we might not die eternally O the deepnesse of Gods love O the unmeasurable measure of his bounty O Son of God! who can sufficiently expresse thy love Or commend thy pity Or extol thy praise It was a wonder that thou madest us for thy self more that thou madest thy self man for us but most of all that thou shouldest unmake thy self that thou shouldest die to save us 3. And which is further considerable It cost God more to redeem the world than to make it In the Creation he gave thee thy self but in the Redemption he gave thee himself The Creation of all things cost him but six daies to finish it the Redemption of man cost him three and thirty years In the Creation of the world he did but only speak the word in the Redemption of man he both spake and wept and sweat and bled and died and did many wonderfull things to do it Yea the saving of one soul single is more and greater than the making of the whole world In every new creature are a number of Miracles a blinde man is restored to sight a deaf man to hearing a man possest with many Devils dis-possest yea a dead man raised from the dead and in every one a stone turned into flesh in all which God meers with nothing but opposition which in the Creation he met not with What shall I say God of his goodnesse hath bestowed so many and so great mercies upon us that it is not possible to expresse his bounty therein for if we look inward we find our Creators mercies if we look upward his mercy reacheth unto the Heavens if downwards the earth is full of his goodnesse and so is the broad Sea if we look about us what is it that he hath not given us Air to breathe in fire to warm us water to cool and cleanse us cloathes to cover us food to nourish us fruits to refresh us yea Delicates to please us Beasts to serve us Angels to attend us Heaven to receive us And which is above all Himself and his own Son to be injoyed of us So that whethersoever we turn our eyes we cannot look besides his bounty yea we can scarce think of any thing more to pray for but that he would continue those blessings which he hath bestowed on us already Yet we covet still as though we had nothing and live as if we knew nothing of all this his beneficence God might have said before we were formed Let them be Toads Monsters Infidels Beggars Cripples Bond-slaves Idiots or Mad men so long as they live and after that Castawayes for ever and ever But he hath made us to the best likenesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and only Inheritance even to remain in blisse with him for ever yea thousands would think themselves happy if they had but a piece of our happinesse For whereas some bleed we sleep in safety others beg we abound others starve we are full fed others grope in the dark our Sun still shines we have eyes ears tongue feet hands health liberty reson others are blind deaf dumb are sick mained imprisoned distracted and the like yea God hath removed so many evils from us and conferred so many good things upon us that they are beyond thought or imagination For all those millions of mercies that we have received from before and since we were born either for soul or body even to the least bit of bread we eat or shall to eternity of which we could not well want any one Christ hath purchased of his Father for us and yet God the Father also hath of his free grace and mercy given us in giving us his Son for which read Psal. 68. 19. 145 15 16. 75 6 7 Yea God is many times working our good when we least think upon him as he was creating Adam an help meet for him when he was fast asleep And as much do we owe unto God for the dangers from which he delivereth us as for the great wealth and dignities whereunto he hath alwaies raised us CHAP. XV. But the better to illustrate and set out this Love it will be good to branch it out into some more Particulars As First Call to mind all these external inferiour earthly and temporal