Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	breathe_v	life_n	4,274	5	4.9470	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19514	Tvvo sermons preached in Scotland before the Kings Maiesty the one, in his chappell royall of Holy-Roode-house at his Highnesse comming in: the other, in the church of Drumfreis at his Highnesse going out: by W. Cowper ...	Cowper, William, 1568-1619.	1618 (1618)	STC 5944; ESTC S109005	33,356	56

by death whose God is the Lord Hee is not the God of the dead but of the liuing In the mysticall body all the life is in the head so long as the head keepes life the body yea no member of the body can perish Therefore said our Sauiour Because I liue ye shall liue also Only let our care be to be found in Him so shall we be sure of a happy being for euer and euer The second circumstance points at the person to whom the promise is made and it lurkes as I said in this word thy In the beginning of the Psalme Dauid prayed vnto the Lord and here the Lord answeres him with a promise of preseruation The Prayer of Saints is not powred out in vaine it auaileth much if it be feruent It is a sweet gradation which our Sauiour vses to that woman of Samaria If thou knewst thou wouldst aske if thou askedst I would giue Therefore said Augustine Oratio clauis est ●oeli That Prayer was the key of heauen ascendit oratio discendit Dei miseratio Prayer goes vp and mercy comes downe Neither can it be otherwise for hee to whom we pray as to our King prayes in vs as our Prophet teaching vs to pray and prayes for vs as our Priest Orat in nobis vt Propheta orat pro nobis vt sacerdos oratur à nobis vt Rex And hereof comes this efficacie of Prayer that it is Deo sacrificium Daemonibus flagellum oranti subsidium a sacrifice to God a scourge to the Diuell a subsidie and help to him that vses it The Elephants snowt serues him for all offices and all armour Elephantus cùm aquas ingreditur attollit promuscidem in altum ac ea respirat when the huge beast the Elephant enters the water and the body thereof is depressed by the weight of it selfe he lifts vp his snowt on high and thereby drawes in breath to conserue his life It fareth euen so with a Christian when he is ouerwhelmed with the waters of many tribulations then hee stretches out his Prayer on high and drawes downe grace which vpholds him that he lye not down vnder temptation quod corpori est respiratio id animae est oratio what breathing is to the body that same is Prayer to the soule No life in the body without breath no life to the soule without Prayer no time vnmeete for breathing and no time vnmeete for praying Prayer is a maruellous kinde of husbandry it soweth seede in the heauen and reapeth fruit in the earth and heauen also It is a common thing to see the earth watred by the heauens but a rare thing to see heauen watred by the earth When lsrael fasted at Mizpeh they drew water to wit out of the cisterne of their heart and powred it out before the Lord. There is a showre that ascends and goeth vpward When thou from a contrite and melting heart sendst vp teares to the Lord as witnesses of they vnfained repentance they fal not to the ground for the Lord gathers them in his bottell then doth the earth water the heauen If thou wert said Chrysostome to labour a fruitfull land wouldst thou spare seede vpon it what then should wee doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are called to be Labourers of the heauen a fruitfull Canaan not flowing with milke and honey but ouerflowing with peace ioy and glory Seeing the earth rendreth to vs with manifold encrease such as we giue vnto it will the heauens faile No be sure they that sow in teares shall reape in ioy and otherwise Qui parcè s●minat parcè metet hee that soweth sparingly shall reape sparingly And in this we haue all neede to rebuke our owne hearts that wee spare seede vpon so fruitfull a husbandry and defraud our selues of so great and glorious things promised onely because wee doe not more frequently and feruently aske them Againe Dauid his Prayer is absolued in the two first verses the Lords Answere is in the subsequent sixe There is no equalitie betweene that which we seeke and that which the Lord will giue for his praise is that he is able to doe aboundantly aboue all that we can aske or thinke Semper maiora tribuit quàm promittit Seeing hee giueth alway more then himselfe promises what maruell he giues more then we can aske Non pari vbertate fluunt amans amor Creator creatura the loue of the Creator who is loue it selfe and the loue of the creature flowe not alike plentifully no more than the strand and the great Ocean Out of our loue toward him wee may seeke him but it is nothing in respect of his loue toward vs wherewith hee will comfort and replenish vs. Our Prayer to him is like the flowing of a little strand but his answere to vs is like the flowing of the Ocean Salomon prayed and the Lord gaue him more then he sought At sixe Petitions Abraham brought downe the Lord from fiftie to ten Euery Petition returned with a vantage at last hee ceased to pray or the Lord ceased to answere and which is the point gaue him more then hee craued at least expressed in his Prayer to wit deliuerance to Lot The third circumstance presents vnto vs the benefit promised to wit preseruation The Lord shall preserue The word Shamar imports a most tender preseruation from it comes Shemuroth signifying the eye-lids because they are the keepers of the eye as the Lord is called in the verse preceding Shomer Itshrael the keeper of Israel If the lids of the eye open it is to let the eye see if they close it is to let it rest at least to defend it all their motion is for the good of the eye O what a comfort is here The Lord calleth his Church The apple of his eye Qui vos tangit tangit pupillam oculi mei he that touches you touches the apple of mine eye so deare and tender is his church vnto him that he feeleth the least offence done vnto it The Church is the apple of the Lords eye and the Lord is the couering of it O how well are they kept whom the Keeper of Israel keepeth The Lord was a buckler to Abraham none of his enemies could harme him for his buckler couered him throughly The Lord was a hedge vnto Iob Satan himselfe confessed hee could not get thorow it howsoeuer many a time he assayed it to haue done euil vnto Iob. I need not multiply forrain examples What the power of diuine preseruation is neuer King since the daies of Dauid can witnes better thē our Soueraigne the Lord hath made his Maiestie glorious by deliuerances he hath rescued his Seruant from the hurtfull sword yea these wretched Instruments of Satan who by Sorcerie laid snares for his Sacred life being confounded in themselues that nothing could succeede