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	life_n	lord_n	4,921	5	3.7317	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65490	Englands face in Israels glasse, or, The sinnes, mercies, judgements of both nations delivered in eight sermons upon Psalme 106, 19, 20 &c. : also, Gospel-sacrifice, in two sermons on Hebr. 13 / by Thomas Westfield.	Westfield, Thomas, 1573-1644.; T. S.	1646 (1646)	Wing W1416; ESTC R24612	107,991	268

will thy glory be eclipsed Then fourthly hee puts him in mind of their progenitors Abraham Isaac and Jacob Lord these be the children of those Fathers Didst thou love the tree and wilt thou cast away the fruit Didst thou love the Fathers and wilt thou cast away the children Then another is from the promise of God confirmed with oathes thou swarest to them that thou wouldest give them the Land shall not thy promise hold Not thy promise confirmed with oathes Here is his pleading for the people as before you heard how hee pleaded Gods cause with the sword yea how earnestly hee pleaded Gods cause in that very day that hee brake the Calfe Yet notwithstanding all this the good man feared though God might repent of the evill yet it may be he will not be thorowly reconciled to the people there will not be a thorow reconciliation therefore he goes to God againe Lord quoth hee If thou wilt pardon this people It was a vehement pathos If thou wilt pardon it hee saith no more but if thou wilt not put mee out of the booke of life So desirous was hee of Gods glory together with the salvation of the people that hee was carelesse of the salvation of his own soule Lord either forgive them or blot me out of the book of life Here is a vehement prayer and with this he slacks the wrath of God quencheth it It was slacked with the bloud that he cast on it it was quenched with the teares Wee reade of many more in Scripture that stood in the breach Samuel God is wont by Jeremy to joyne him and Moses together If Moses and Samuel stood before mee Then Ezekiel stood in the breach another time Josiah another time And not to heape other examples God complaines Ezek. 13.5 that the Prophets would not stand in the breach the false Prophets But there is an excellent place worth your observation in Ezek. 22. ver 30. God had spoken of the sins of the people thorow that Chapter and shewed how those sins had made way for Divine justice to breake in among them Then in verse 30. marke what hee saith I sought for a man among them that would make up the hedge and stand in the gap before mee for the land that it should not be destroyed I found none see I sought for a man When our sinnes have opened such a gap whereby divine justice may come in to the destruction of a whole land then God looks for a man he looks about to see if he can find a man that will come and stand in the gap to keep him that he might not destroy them Brethren hee that doth not see what a wide gap what a wide breach the manifold sins of this land have made whereby divine justice may breake in and hath begun to breake in already hee that sees not this gap this breach sees nothing I pray you brethren doe but remembet Did not God a few yeares agoe make us turne our backes twice or thrice upon our enemies Did hee not make us a very derision and scorne to them that are round about us Doth not God come in now among us as the Prophet Habakuk shewes his manner of coming when hee comes to judgement to wit with the pestilence before him and burning coales going forth at his feet Hab. 3. verse 5. Doe you not see beloved brethren what a number of new upstart heresies there be in the world It bodes no good surely new heresies broached every day and old heresies renewed Doe you not see what miserable rents and schismes there be in the Church while some hold of Paul some of Apollo some of Cephas some of all of them and some of none of them Doe you not see the aspect one upon another is like the aspect of malignant planets Is not Christ divided Then doe you not see what jealousies and discontents there are in the secular state Brethren surely God is looking for a man to come to the breach Help men fathers and brethren come to this breach help Magistrates it is not enough for you to looke upon our miseries though with teares in your eyes unlesse your hands be put to the redresse of it Are there no houses of correction for these vagrant persons that live under no Magistracy under no Ministry Have you no carts for bauds No whips for harlots No pecuniarie mulcts for others No punishments for transgressors It is for us too that are Ministers to runne to this breach If ever wee did preach with power and evidence and demonstration not of nature or art but of grace and of the spirit it is time for us now to preach and to preach againe in season and out of season O that wee could be Boanerges sons of thunder and crie downe those sins that crie for vengeance And hearken Masters Fathers and Governours of families run to the breach In cleansing of the City if every man sweep before his own door the streets will be kept cleane Why doe you suffer revelling and swearing and quarrelling and drinking in your families Your houses should be Churches for God Where be your old exercises of Religion in your housholds Where be your prayers and your reading of Scriptures and your singing of Psalmes Where is your catechising I say no more but high and low rich and poore let us all run to the breach by earnest intercession to God privatly by continuall teares of repentance I conclude now as I did the last day Who knowes yet whether the Lord will have mercy on us and turne from his fierce wrath that wee perish not FINIS PSAL. 106.24,25 c. Yea they despised the pleasant land they beleeved not his Word But murmured in their tents and hearkned not unto the voice of the LORD c. WE have two things in the Text The sinnes of the people And their punishment The sins of the people are set down in the two former verses And the punishment in the two later Their sinnes are foure The first is their unthankfulnesse in despising the pleasant land They despised the pleasant land The second is their infidelity that was the cause of that same unthankfull despising of the land They did not beleeve his Word The third sin was their accustomed sin of murmuring They murmured in their tents The fourth sin was their rebellion and disobedience They hearkned not to the voice of the Lord. They despised the pleasant land they beleeved not his Word they murmured in their tents they hearkned not to the voice of the Lord. You see their sinne see their punishment The Lord threatens that hee will punish them for this you heard before my Text The Lord said hee would destroy them Now hee sweares it Hee lift up his hand against them The lifting up of the hand was a ceremony among them used in swearing and God is said to doe it to lift up his hand when hee sweares He swore against them now And what did hee sweare

brought up Moses Or a man may find some naked person that hee may clothe as Dorcas did Or a man may find some wounded person which if hee have the gift and skill of healing hee may heale as the good Samaritane did I might goe further It is impossible while thou art here but thou shalt meet with oportunities of good doing wee cannot want them Let none excuse themselves with this that they have no oportunity of doing good they may have daily either to doe good to the soules or the bodies of some or perhaps both to soule and body I must worke saith our Lord while it is day the night commeth when no man can work The day is the time of life we must follow our Lord in this work while it is day while you have now time here is the time to work good The night comes when death comes there is no more time then to doe good Eccles 9.10 whatsoever thine hand shall find to doe saith Solomon there that is whatsoever God hath enabled thee to doe whatsoever good doe it with all thy power Why there is neither working nor iudgement nor knowledge nor invention in the grave whither thou goest Thinke of that you are going now to your grave you know not how long or how short a time it may be before you come there therefore whatsoever thy hand shall find to doe whatever good God hath enabled thee to doe doe it with thy power for there is no doing of good in the grave whither thou art going Titus the Romane Emperour is commended by St. Ierome and hee deserved commendations indeed and Ierome propounds his example and saying to others as commendable Titus the Romane Emperour would every night call himselfe to account what good he had done that day and if he found that all the day long there had been no good done hee would cry out to his friend Friend I have lost a day A great losse it seemed to him but to us Christians a greater losse that know we must make account to God for every day of our life what good wee have done in it And surely considering in our selves how much good God requires at our hands first in our generall calling as wee are Christians and then in our particular calling according to the places wee hold in Church and Common-wealth and in our private families it were not good to lose a day every day to doe somewhat as that Painter that would never have a day passe over his head without some line drawing wee should not suffer one day to passe over our heads without some good work done some good worke every day Since there are so many oportunities of doing good every day never suffer a day to goe over our heads without some good The Scripture saith of the devill hee bestirres himselfe and the reason is because hee knoweth that his time is short How much more should wee bestirre our selves then to doe good knowing that our time is shorter then his While wee have time saith the Apostle let us doe good to all The word is not in the Greek but while wee have oportunity so wee read it in the new Translation While wee have oportunity to doe good Gal. 6.10 Now as long as wee live here a charitable heart will never want oportunity of doing good we shall still have oportunity to doe good but when wee are gone there is no oportunity of doing good there is no doing good after but then wee are to receive for that wee have done already whether good or evill Excellently Origen with which I will conclude this point saith hee The six ages of our life are as the six dayes of the week they are dayes to gather Manna in but the day of death that is our Sabbath there is no Manna then to be gathered it is no day to gather Manna when wee are dead but then we shall eat that we have gathered before There is no doing good when wee are dead but wee then come to receive for the good wee have done before if wee have done it therefore To doe good and to communicate forget not That is the first Correllary The second is this that Since there are so many wayes of doing good there is no man exempted from doing good there is no man but may doe good some way or other Indeed rich men must be rich in good workes they that have a great deale of goods must doe a great deale of good But there is no man so poore that may challenge freedome from this doing good because hee is poore Harke what the Apostle saith Ephes 4.28 Let him that stole steale no more but let him labour with his hands working that which is good that hee may communicate to thens that need See the poore labouring man that labours with his hands hee must not bee free from doing good Iohn Baptist when hee was asked of the people What shall wee doe Marry saith hee Hee that hath two coats let him impart to him that hath none and hee that hath meat let him doe likewise Luke 3.11 Let him that hath two coats hee saith not Let him that hath ten coats a number of coats but him that hath two coats let him part to him that hath none Our blessed Lord did live upon that which good women gave him that you shall see if you look Luke 8.3 there it is said that Mary Magdalene out of whom hee had cast seven devils and Ioanna the wife of Chuza Herods steward and Susanna and other women ministred unto him of their substance Christ lived upon that that good persons gave unto him yet out of that that was given him hee was wont to give almes you may perceive that by that speech of the Apostles when our Lord had bidden Iudas That hee did doe quickly they did not know what he meant but did think that hee would have them provide somewhat or to give somewhat to the poore Ioh. 13.29 To give somewhat to the poore Our Lord himselfe lived upon that which was given him yet hee himselfe out of that which was given him gave to the poore The Macedonians are commended by St. Paul for their great liberality that whereas they were poore I deeply poore it was deep poverty so the word is profound poverty deep poverty as the Apostle speaks 2 Cor. 8.2 it was poverty deeply poverty yet they abounded in liberality for all that You know the woman in the Gospel cast in but two mytes into the Treasury but it was all that ever shee had it was but a little money but it was great charity a great worke of charity all that ever shee had When the Creple asked an almes of Peter and Iohn coming to the Temple say they Silver and gold wee have none but such as wee have give wee thee If thou have no silver and gold to give that thou canst not give that yet give such things as thou hast The widow of Sarepta had no gold

with the Sister of the King and buried in the City of David among the Kings and this was because hee had done good in Israel towards God and towards his house 2 Chron. 24. ver 16. But what doe I speak of such eminent Persons Saint John Baptist in his Eremiticall retired course of life wanted not his honour not onely among the people who held a common constant opinion of him that he was a Prophet but even with Herod the King who both feared him and observed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was a just and an holy man Goodnesse may command honour when greatnesse must begge it It is this honour which nourisheth Arts Learning would soone decay if this honour were taken from it This encourageth to virtuous actions Valerius Maximus Virtutis uberrimum nutrimentum honos It is this that putteth a man upon the greatest services David durst adventure to fight with the Philistine after hee had heard how the man should be honoured that slew him There is no noble or generous spirit but doth value honour at the highest rate Interesse honoris est majus omni alio Interesse Wee reade of many in Gentile Stories as Ajax Brutus Antony Cato Uticensis and others which have willingly rid themselves of life to rid themselves of some dishonour Did not Saul the like in holy Scripture when hee fell upon his owne sword Did not Sampson the like when hee pulled the house upon his owne head and upon the heads of the Philistines that had so dishonoured him It troubled not Abimelech to thinke that hee should die it troubled him when wretched man hee should have thought of something else to thinke that he should die so dishonourably by the hand of a woman Judg. 9. ver 54. What hath caused so many duells and mortall quarrells between noble and generous spirits as that same too quick and sensible apprehension of some wrong done unto them in honour Doe but looke upon examples of Gods children in Scriptures You shall finde Elisha never so provoked or so unable to dissemble his provocation as when he was dishonoured though it were by wanton and waggish children Holy Job complaineth of nothing more than of that derision and scorn which he suffered from them whose fathers he would have disdained to have set with the dogs of his flock they were men of no Name viler than the earth and yet these men abhorred him and spared not to spit in his face Job 30. Miserrimum est fuisse foelicem hee telleth in the former Chapter in what honour hee had lived it went nearer therefore his heart to be thus dishonoured Wee never reade that good Nehemiah did use any imprecation against those sworne enernies of his Sanballat and Tobijah the Ammonite but only upon their contumelious reproaches Heare us saith hee for wee are despised O our God Turne their reproaches upon their owne head and give them for a prey in the Land of captivity Nehem. 4. ver 4. Have mercy upon us O Lord cry the people And again Have mercy upon us Why what ail they Wee are exceedingly say they filled with contempt our soul is exceedingly filled with the scorne of those that are at ease and with the contempt of the proud Psal 123.3,4 What need I by more examples shew you how Gods children doe complaine of dishonours One of the bitterest ingredients in that Cup which our crucified Lord did drink for us was shame and dishonour which did wring from him that complaint in the midst of his sufferings Vermis ego non homo I am a worme and no man a scorne of men and the out-cast of the people Psal 22. ver 6. And indeed in that kind of death on the Crosse it is a question whether the paine or shame is greater but that glo●… is Author and finisher of our Faith both endured the paine of the Crosse and despised the shame and is now set downe at the right hand of the throne of God Hebr. 12.4 and if wee desire to raigne with him wee must be content to suffer with him and learne to contemne that contempt that the world shall cast upon us in his cause hee was thus vile for us and how vile soever wee are for him wee are still to resolve with David that wee will be yet more vile than so Good report and Evill report THe two next Antitheta are good report and evill report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bona fama Infamia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is first but how irksome and odious that is to us will best appeare when I have first shewed unto you how precious and comfortable a good report is But let me tell you first three things First we must not look for it from all men Woe unto you saith our Lord when all men speak well of you Luke 6. ver 26 It is enough if wee be well-reported of by the most yea it is enough if though wee be not of the most it be by the best Secondly wee must not looke for it alwaies from the mouthes of men Wee commend our selves saith S. Paul to every mans conscience in the sight of God 2 Corinth 4.2 Our persons and actions may peradventure receive a good approbation from the consciences of men when wee cannot get a good word from their lips Thirdly we must not look for it at all times it is not alwaies a blessing it may sometimes doe us hurt an ill use sometimes may be made of a good report if the proud heart of the man sit and blesse it selfe in that for which hee is well reported and a good use may be made of an ill report when a man by it is made either cautior or humilior either more humble for what is past or more wary for afterward but a good report from the mouth of good men and from the conscience of evill men at such time as it may bring honour to God or good to us is to be reckoned amongst one of the greatest blessings of this life though it be no virtue yet it hath the originall from virtue therefore saith the Apostle Si qua Virtus si qua Laus Virtus first and then Laus Phil. 1.8 Honesta fama alterum patrimonium First it is bonum utile accounted a second Patrimony rather to be chosen then great riches saith Solomon Proverb 22. ver 1. then a thousand great treasures of Gold saith the son of Syrach Ecclus. 41.12 Plautus in Mostellaria Ast ego si bonam famam servasso sat ero dives saith one in the Comedy if I shall keep my credit I am rich enough Secondly bonum jucundum A good Name is better then a precious oyntment Eccles 7.1 There is mentioned by Saint Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine Art of drawing of pigeons to their dove-houses in those Countries by annointing the wings of one of them with a sweet oyntment and it being sent abroad doth by