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	bring_v	death_n	8,551	5	5.4004	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46702	The vvorks of heaven upon earth, or, The eccellencie of praise and thanksgiving in part displayed in a sermon, inlarged into a treatise, preached at Taunton in the county of Somerset May 11. 1648, being the day set apart for the annuall commemoration of the deliverance of that town, by the reliefe which they received on May 11. anno 1645 / by Henry Jeanes ...	Jeanes, Henry, 1611-1662.	1649 (1649)	Wing J513; ESTC R20545	60,248	86

God with unthankfulnesse They glorysied him not as God neither were thankfull and indeed it goes about to rob God of the glory of almost all his attributes especially of that darling attribute of his mercy in the dispensation and manifestation of which he especially delighteth M●c 6.18 whose effects are over all the works of his other attributes which are equally infinite and glorious in himselfe Religion can hardly be violated by any thing more then by Idolatry Heresie Apostacy and all these are found in unthankfulnesse unto God First Idolatry for the unthankfull attribute mercies unto either themselves or their fellow creatures and this in scripture language is a sacrificing unto their net a burning of incense unto their drag Hab. 1.16 Secondly Heresie and one of the grossest of Heresies Pelagianisme Whereupon Prosper intituled his Poems against the Pelagians Contra ingratos against the unthankfull thereby intimating not onely that the Pelagians were unthankfull but also that unthankfull persons were all in some respect Pelagians because as Pelagians they magnified nature selfe their own deserts and holines and debased Gods free grace and goodnes Thirdly Apostacy God in Isaiah cap. 1. v. 2 3. accuseth Iudah of ingratitude and vers 4 he censureth them for it to be revolters and back-sliders They have forsaken the Lord they have gone a way backward God chargeth the Jews Ier. 2.5 that they were gone farre from him and he proves the charge from their unthankfulnesse verse 6. because they did not thankfully recognize his deliverance of them out of Aegypt neither said they where is the Lord that brought us up out of the land of Aegypt Secondly It is a transgression against justice for it is a refusall to make payment of that which we ow unto God as a debt it is a withholding of that rent and tribute which is due unto him for his mercies This injustice of unthankfulnesse is against a principle and law of nature deeply engraven in the hearts of all men The very Philistims praysed their Dagon for the deliverance of Sampson into their hands Iudg. 16 23 24. In Ionah cap. 1.16 you have heathenish mariners off ring a sacrifice unto the Lord for causing a tempest to cease Keckerm de Monarchia Persarum And as for unthankfuln●s towards men it hath been declined by the worst of men Even Publicans and Sinners saith our Saviour love and doe good to those who love and doe good to them Luke 6 2.33 Zenaphon relates that it was a crime actionable * Senec de Benef. l. 3. 6 6. and severely punishable amongst the Persians And Seneca * Neque absolvimus illud sed cum difficilis esset incertae rei aestimatio tantum odio damnavimus inter ea reliquimus quaead vindices deso● mittimus de Benef● 3. c. 6. intimateth as much concerning the Macedonians Indeed he himselfe thought it not fit that it should be impleaded and fined with any set mulct but it was not out of any favourable opinion that hee had thereof neither saith he absolve we the same but whereas the judgement of a thing uncertain is difficult we have only condemned it with hatred and left it among those things which we refer to the justice and judgement of the gods The same author hath a very remarkable story of the severity of Philip of Macedon upon a Souldier that most ungratefully had begg'd the lands of one who had saved his life and very hospitably had entertained and relieved him when he was shipwrackt and cast away at Sea Idem de benef lib. ● c. 27. he was so displeased with him that he commanded Pausania● to brand him in the forehead to witnesse that he wasan ungrateful guest The injustice of our unthankfulnes is you see more then Heathenish nay t is more then brutish Isai 43.20 The beasts of the field shall honour me the Dragons and the Owles because I give waters in the wildernesse and rivers in the desart The Storkes doe nourish and carry their Damm●s by whom they are bred and fed God hath nourished us and brought us up as children and yet we have rebelled against him Isai 1.2 The Oxe knoweth his owner and the Asse his masters Crib but we like Israel doe not know doe not consider verse 3. Famous is the story of Androdus whom the Lyon saved for pulling the stub out of his foot God hath pulled the sting of sin out of our soules and what coldnesse or remisnesse of love and zeale for him and his love have wee answered it with When Sabinus by the command of Tiberius was put to death his Dog expressed a very gratefull respect unto him hee lay downe by his dead body brought to his mouth the bread that was given him and when he was cast into Tyber the violence of the waves deterred him not from doing his last office unto his Master for he leap'd after him to keep him up that he might not sinke to the bottome This poore beast hazarded his life for his master which may very well put us unto the blush who are very loath to venture any thing for the glory cause and Church of God and Christ Not onely death but the least threats and frownes of great men the reproaches of the vilest and most contemptible of men startle us from not onely the performance but also profession of those respects which Gods benefits chalenge at our hands Thirdly it is a transgression against Charity a violation of that love we owe unto God First of the love of union and desire * Amor non nisi donum amantis in amatum Guliel Paris de legibus cap. 19. For by that we give our selves unto the person or thing which is beloved and the unthankfull man detaineth himselfe from God and Christ and yeelds himselfe up unto his lusts and corruptions Secondly it is a violation of the love of Complacency or delight because it hinders that joy and delight in the gifts of God and in God the giver which they and he deserve Lastly it is a violation of the love of Benevolence which is defined by Dr * Amore benevolentiae est affectus quo nos totos Deo tradimus volumus atque conamur ut omnia ipsi deferantur quae pertinent ad ejus gloriā Apoc. 4.10.11 1 Cor. 10.31 Medul theol li. ● c.7 Thes 13. Ames out of the Schoolmen to be an affection whereby we yeeld or resigne up our whole selves unto God whereby we will and endeavour that all things be given or carried unto him which appertain unto his glory Lastly it is a transgression against Fidelity a breach of the covenant that hath been sealed between God and us in our Baptisme and the Supper of the Lord. For that is a Covenant as I have shewed already as of mercy on Gods part so of gratitude on our part Our unthankfulnes then is in Gods account a double sinne not onely a deviation from his Law but also an infringement

Gods ablenesse and willingnesse to blesse and deliver And it makes more to the praise of ones goodnesse to acknowledge that he hath given then that hee can or will give Secondly the precedency of praise may be concluded because it is of greater use in heaven then petition Some have affirmed that praise shall bee our whole and onely imployment in heaven Field of the Church Dr. Edw. Reynolds on Psal 1●0 pag. 433. but others of equall note for piety and learning think there is no danger in affirming that the Saints in heaven and the blessed Angels doe pray though not for particular persons yet for the generall state and condition of the Church militant as also that the Saints departed pray for their own resurrection publick acquital in the day of judgment and perfect consummation of their happines in their bodies as well as soules But we need not meddle with this dispute for though it bee not the whole and onely yet it is the ohiefe work and busines of all the host of heaven the manhood of Christ the glorious Angels and the Spirits of just men made perfect Rev. 4.8 Rev. 7.12 They have little use of the prayer of petition in comparison of the prayer of praise and thankesgiving the matter of which is as wide as heaven as infinite as God himselfe as lasting as eternity Hence is it that by Bernard in dedicatione Ecclesiae Serm. 2. this world is called the house of prayer he meanes the prayer of petition and heaven the house of praise What is heaven but a * Mr. Herle circle of the beatifical vision and love of God of praises and songs unto God As Austin speakes our Circle of imployment there will be vacabimus videbimus videbimus amabimus amabimus laudabimus laudabimus cantabimus c. There we shall alwayes delight to see and seeing to love and loving to praise and praising to sing and singing to praise and so backe again Thirdly the end excells that of which it is an end Now as * Gratiarum actio est secundarius finis omnis petitionis religiosae qui enim recto aliquid petit à Dco non idcirco tantum petit ut accipiat nedum ut in voluptates insumat Jac. 4.3 sed ut acceptum referaturdenuò ad gloriam dei qui dedit Medul Theol. l. 2. c 9. Thess 91. Docter Ames well observeth Giving of thanks is a secondary end of every religious petition for he that craveth any thing at Gods hands as he ought to doe doth not only therefore crave it that hee may receive it much lesse that he may consume it upon his lusts but that being received it may be referred or returned back unto the glory of God For this hee quotes 2 Cor. 1.11 You also helping together by prayer for us that for the gift bestowed upon us by the meanes of many persons thanks may be given by many in our behalfe unto which wee may add 1 Chron. 16.35 Psal 106.47 and say yee Save us ô God of our salvation and gather us together and deliver us from the Heathen that we may give thanks to thy holy name and glory in thy praise Psal 9.13.14 Have mercy upon me ô Lord consider my trouble which I suffer of them that hate me thou that liftst me up from the gates of death that I may shew forth all thy praise in the gates of the Daughter of Sion As also Psal 142.6 7. Attend unto my cry c. Deliver mee from my persecuters c. bring my soule out of prison that I may praise thy name 4. Thankesgiving transcends Petition because we are naturally more unable for and averse from it then petition for in our natures there is a disability unto and an aversation from as all good things so especially the best things the most spirituall and refined duties 1. We are naturally more unable for thankesgiving because more unmindfull and insensile of benefits and comforts then of wants necessities and crosses those are written in sand nay in dust these in marble nay in metall in brasle Who almost but is more affected in a way of griefe with the aking of the head nay finger then in a way of joy with the health of the whole body * Insitum hoc à natura bumano ingenio ad tristia acriter flectere oculos praeterire quae laeta ut muscae ejusmodi insecta laevibus politisque locis non diù insident scabris adhaereseunt sic querula ista meus meliorem sortem peviter transvolat asperam non dimittit tractat inspicit plerumque auget atque ut amantos in domina sua m●nquam non inveniunt cur eximia ●a ante omnes sic dolentes in suo luctn Lipsius de Constantia Look as Flies skip over those parts which are smooth sound and healthy and onely stick upon those which are itchy scabbed or any other wayes unsound diseased and disaffected so our mindes and affections which naturally are querulous and discontented lightly passe over mercies and joyfull occurrences but for disasters and all sad events they take a serious and through view of them they stay even dwel upon them and receive from them a deep and lasting impression and so accordingly most tragically amplifie them as if they were peacelesse That deliverance which hath occasioned our meeting at this present was so allyed unto a miracle and withall so great and I may say generall concernment as that God might justly expect from all wel-willers unto the publick a ravishment of joy such a doxology which Hierome if I forget not relates of the Primitive Church that was like a clap of Thunder and roaring of of the Sea such an extasie of thankes as the Psalmist reports of the Jewes Psalm 126. who were like men that dreame their mouthes being filled with laughter and their tongues with singing But now our carnall tempers doe so unfit and indispose us for this most spiritual duty as that passed losses of a farre inferior alloy and present fears and jealousies doe not onely allay but even drown the voyce of our joy an thanksgiving * Mr Marshal in his Sermon preached to the House of Commons Septemb. 7. 1641. at their publick thankesgiving for the peace coucluded between England and Scotland hath in his Preface a remarkable passage touching this argument In a day of humiliation saith he even wicked men have affections stirring in them consciousnes of evil guiltinesse of mind sense of wrath astonishing and oppressing feares arising from the apprehension of neere and unavoydable dangers are naturall meanes to make even Pharaohs Ahabs and Ninevites mourn and humble themselves before God But in a keeping a spirituall rejoycing unto God little or no help is to be expected from the flesh and that is one reason why commonly dayes of thankesgiving are translated with much lesse affection life and savour then dayes of Humiliation Secondly We are more averse from the prayer of thankesgiving