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	great_a	4,107	5	2.7376	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11603	Sermons experimentall: on Psalmes CXVI. & CXVII. Very vsefull for a vvounded spirit. By William Sclater D.D. sometimes rector of Limsham, and vicar of Pitmister, in Summerset-shire. Published by his son William Sclater Mr. of Arts, late fellow of Kings Colledge in Cambridge, now a priest, and preacher of the Gospel in the city of Exeter, in Devon-shire.	Sclater, William, 1575-1626.; Sclater, William, 1609-1661.	1638 (1638)	STC 21844; ESTC S116824	112,358	217

carefull to seek God in likelihood such as would have made better use of his mercies as Matth. 11.21 These are grounds of this holy Rhetorique which if by your selves you will work upon by meditation Trust me no more if ye finde them not such as will sweeten Gods favours towards you Reasons pressing the performance meditate these First Nothing sooner stops the fountain and current of Gods bounty then doth unthankfulnes this hazards to an utter deprivall as Rom. 1.21 Secondly Or else the blessing shall be scanted in the measure as to the Jews Amos 8.11 Thirdly or else the blessing continued shall turn to a curse and snare unto thee as riches reserved for hurt Eccles 5.13 The word to harden Isa 6.10 knowledge to aggravate sinne and punishment Ioh. 9.41 Secondly according to the measure of bounty and favour contemned or slighted so usually is the measure of wrath in the day of visitation Matth. 11.23 Jews highliest advanced in Gods favours Never did Nation under the sunne drink deeper of his wrath see Deuter. 28. Levit. 26. And my feet from falling Whether means he into penall misery and mischief or into sinne There is Lapsus moralis as 1 Cor. 10.12 Erre I or would David here be understood of sinning so Psal 73.2 My feet were almost gone my steps had wel-nigh slipt And if I be not deceived the cariage of the Text swayeth to such understanding rising still from the lesse to the greater First It is more bounty to be kept from grief then from death for there is a greater enlargement from misery but it is not more bounty to be kept from the sense of affliction then to be kept from death which is the greatest of temporall evills but it is more bounty in a gracious eye to be kept from sinne then from death Secondly How his eyes from tears If not kept from sinne That had sure cost him many a tear as Peter Matth. 26.75 But understand it De lapsu morali so still riseth the gradation to enlarge Gods bounty yea which I count the greatest blessing in these afflictions he kept me steady in my course of piety and suffered not afflictions to sway my heart from him still in a gracious eye the benefit seems greater to be delivered from sinning then from greatest outward affliction that is the reason Saint Paul Rom. 8.37 triumphs over all afflictions 2 Cor. 11. and 12. He counts them his glory his crown but speaking of the prevailing of corruption in particulars he bemoans himself as the miserablest man alive Rom. 7.24 The reason of this is for that rectitude of judgement is so farre vouchsafed that such men sanctified can discern twixt good and evill twixt evill and evill and in their eye Malum culpae is greater then Malum poenae The evill of sinne then the evill of pain For First That makes evill not this Puniri non est malum comparative scilicet sed fieri poena dignum Secondly In afflictions they know they may retain favour of God not so in sinning Thirdly That opposite to increated this to created goodnesse And besides this hahaving tasted the smart of sinne in the soul as who hath not that is Gods What affliction is comparable to that of an accusing conscience When may we hope to fasten this opinion in our multitude to think sinne greater then povertie then death then bonds c. The source of all sinnes is this in the people that in their sensuallity and Epicurisme they will redeem the least affliction with the greatest sinne Rather then want steal kill what not rather then loose life countrey liberty commit idolatry deny Christ rather then be counted odde or singular runne into any sinne of good-fellowship swear swagger drink and be drunken c. rather then feel a little sicknesse runne to sorcerer rather then a little losse in their goods to a Cunning-man a Witch that is saith Isa 8. from the living to the dead from God to the devill Oh that Christians had learned but what some heathens thought that to be vertuous is more happinesse then to have the wealth of Xerxes the pleasure of the Epicure the Dominions of Alexander the honour of the great Cyrus or Darius That it is more miserable to be vitiously inclined then to endure the poverty of Irus Learn I beseech you learn herein to reform and rectifie your judgements see Ioseph Gen. 39.9 How shall I commit this great wickednesse and sinne against God To this end meditate First The unavailablenesse of all outward benefits to stead us in the day of Gods wrath What then can be like to this Isa 38.3 I have walked before thee in the truth and uprightnesse of my heart Secondly What hazard thou makest of soul for fulfilling the lust of the body thou wilt be enclined to make Moses his choice Heb. 11.25 To suffer afflictions then to enjoy pleasures of sinne Thirdly How do we forget That for all these things the Lord shall bring us to judgement Eccles 11.9 Fourthly Fear him that can cast body and soul into hell Luke 12.5 c. Secondly Try we our selves by this I do not say all grace stands in this for I know a naturall mans judgement may be so farre cleared as to confesse it is greater evill to sinne then to be afflicted and yet it is something as Paul speaks * Phil. 1.10 To dis●ern the things that differ And surely He is not farre from the kingdome of God who hath his judgement thus farre rectified But First In whom judgement so farre works that when the least sinne is offered or a great affliction chuseth rather to be afflicted then to sinne against God he hath in him something supernaturall Secondly He that can more heartily thank God for this that he hath delivered from the power of sinne then from bodily calamities he hath in him something supernaturall Thirdly He whom this meditation calms in his pressure Well though God suffer me thus to be afflicted yet he hath delivered from the power of darknesse he hath kept me from sinning against him and in that meditation findes contentment that man hath in him something supernaturall And tell me thou that art so much discontented at the course of Gods providence in dispensing outward blessings To whether of the two thinkest thou is he most bountifull To thee whom he hath made rich in faith though poor in this world or to those Epicures and worldlings whose bellies he fils with his hid treasure yet suffers to live in dominion of the * 2 Tim. 2.26 Devill Lazarus or the Glutton Say not therefore Gods wayes are not equall even now thou mayest discern betwixt the righteous the unrighteous if thou knowest how to value blessing with blessing and to give the spirituall preheminence above the temporall My feet from falling Yet warily understand Not as if David had not at all sinned under his afflictions for see vers 11. his extravagancie in his passionate censures and story testifies

But because it is uncertain This rule walk by First Though simply if we compare state with state it is best to be with Christ for that is the end of our life there is perfection and consummation of holinesse there is fulnesse of joy and pleasures for evermore Yet secondly for thee whose service God hath use of on earth it is better to live on earth the yeers of Methuselah doing God service then to be whirried as Elias with chariots of Angels presently into heaven In heaven thou hast thine owne glory on earth thou promotest Gods glory and in the end findest a glorious reward proportioned to thy measures of doing service to God here upon earth What then may we say of them whom God hath taken away in the prime of their life as that peerlesse Iosiah amongst the posterity of David Answ What but what Saint Paul speaks of the Martyrs The world was not worthy of them that people unworthy of such a pearl a Prince so peerlesse as was Iosiah for now the Lord remembred the sinnes of Manasseh and the time of vengeance drew neer upon that rebellious and gainsaying people Secondly Or that God saw their weaknesse and some likelihood of their corruption therefore took them away by death as Henoch by transmutation Ne malitia mutaret intellectum Thirdly Or they had served their generation according to Gods will as is said of David Act. 13.36 therefore fell asleep or as our Saviour Had finished the work which God had assigned them to do and were therefore taken away unto glory Ioh. 17. they had finished their course and kept the faith and were now to receive their crown of their righteousnesse 2 Tim. 4.7 8. And yet it is true while God gives ability and opportunity to do him service upon earth while he calls us to do him service upon earth while he hath use of our service of men upon earth it is his great blessing to reserve us to walk before him in the land of the living to be preferred in our choice before the hastening of our salvation and glory in the kingdome of heaven Blessed be thy glorious Name most glorious God Father Sonne and holy Ghost for all thy mercies for thy marvellous loving kindnesse shewen to me in a strange city in rescuing me from the gates of death and from the jaws of the grave in love delivering my soul from the pit of corruption preserving my life to walk before thee in the land of the living Lord God What shall I render unto thee for all thy benefits thou hast done unto me for this unspeakable mercy thou hast vouchsafed unto me It is little too little for so great a favour to praise thy power thy goodnesse thy grace thy mercy thy truth and my heart is too narrow to comprehend the heighth and depth of thy love to me in Christ Iesus even in this one favour vouchsafed unto me Lord enlarge my hea●t and ●ffectio●s fill it with love of thy Majestie zeal of thy glory Take up body and soul what ever I am or have to thine own use Behold Lord truly I am thy servant disi●ing to do thee service upon earth Lord accept my endeavours pardo● mine imperfections give more strength to perform Lord I am willing to do it yea my heart is ready Be pleased Lord to accept these calves of my lips this poor weak morning sacrifice of praise and thankesgiving which goeth not out of fained lips Lord thou knowest it accept it therefore for thy promise sake for thy mercy sake for the merits sake of sonne Iesus the Mediatour of all Grace and mercy to the sonnes of men To him with thee O Father of mercies O holy Spirit Comforter of the Church and chosen children be all honour and glory for this and all other thy mercies towards all Churches of thy Saints for ever and ever Amen That might here be annexed by all good means to cherish life that we may perform the service God expects from us Scripture points us to four causes or means of shortening life First Immoderate sorrow especially for things of this life Prov. 12.25 Heavinesse makes the heart sloope Prov. 15.13 By sorrow of heart the spirit is broken see 2 Cor. 7.10 Secondly Intemperance whether in diet or other luxurie which what tends it unto but the shortening of the dayes Plures gula quam gladias and it is that the Lord foretells to men given to the flesh Prov. 5.11 The flesh and bod● are consumed see Prov. 6.26 and 7.23 Thirdly To this adde those other grosse crimes for which God hath threatened untimely death the blood-thirsty and deceitfull live not out half their dayes either the sword of the Magistrate seizeth on them or else Gods immediate hand taketh them away as we see in Absalon Adonijah c. Fourthly immoderate pining of the body with immoderate fasting watching labour though never so religiously imployed see Col. 2.23 If we follow the second reading which perhaps is here implied it implies the promise or vow of David in thankfulnesse unto God for his marvellous deliverance vouchsafed unto him Wherein are three things considerable First The act Secondly The manner Thirdly The mean First The act is to walk or to serve God Secondly The manner in sincerity Thirdly The meane implyed in the Trope Before him But so see we the generall fruit of all Gods gracious deliverances vouchsafed us the duty we owe him in liew thereof that is to do him service in that rank or station whatsoever it is God hath placed us in so Zacharie speaking of the end of that great deliverance from spirituall enemie it is to serve him in holinesse and righteousnesse Luke 1.74 75. and Psal 50.15 23. hence Davids acknowledgement and protestation Psal 116.16 17 18. To fill up the meaning that must be weighed That the Lord expects in respect of speciall favours speciall service increase of our measures according to the measures of our abilities Ye must understand that there is upon all a generall obligation and duty of service that they owe unto God arising from benefits they enjoy in common with others as Creation Providence Redemption Word c. which bond yet by speciall favours grows more strait especially when they grow towards personall and we become after a sort proprietaries in them for example Israel had a bond of service as heathen from Creation and Providence but much more for the specialty of Gods favour in their deliverance from Aegypt wherefore that is prefixed as a reason of obedience to the Decalogue Exod. 20.2 in shewing his word unto Iacob his statutes and ordinances unto Israel so is the bond yet more increased Psal 147.20 Levi had yet more then Israel God had singled them out of all the Tribes of Israel to minister before him Num. 16.9 therefore he looked to be sanctified by them especially Levit. 10.3 wherefore see this a circumstance of aggravation upon Hezekiah 2 Chron. 32.25 that he rendred not unto

new increasing for that crosse accident presently ensue not yet whilest the purpose is continued though the act be not at large performed howbeit pardon we must think God in this Case dispenseth Herein alas Which of us must not be forced to say Miserere Lord be mercifull unto me in this That in our vows we are behinde with our God There is in our Baptisme a solemn vow made to renounce the Devill and all his works to beleeve in God and to obey him according to all his Commandments I dispute not the question now First Either whether it be a vow properly Secondly Or whether it be the vow of the sureties or of parents children be bound once this I am sure of Baptisme is the entrance of our covenant with God wherein as God bindes himself under his hand and seal to give us remission of sinnes and life everlasting so we by the very fact covenant and are bound to new obedience And if not the sureties yet the parents are bound to Quantum in se that these things be performed by their children And yet who may not remember how his infancie yea nonage much hath been led in vanity disobedience and how the Spirit of the air hath ruled in him It is enough that we have violated the Precept it should go near our hearts that we have withall violated that solemn vow made to God in our Baptisme Secondly If that may seem excusable because not so personally made and entered in daye of our nonage what say we to the renewing of our vow and covenant at the Sacrament of the Lords Supper What time we thither present our selves we are or should be men of discretion Masters of our own actions that we daily offer up bodies and souls and lives all corruptions to be mortified all that the faculties of soul and body will stretch unto to be employed to the service and glory of God And yet when see we in one of a thousand care to perform what we so oft have undertaken and vowed to our God Fools as we are If God make not good all that he hath promised for spiritualls or temporalls we are ready to quarrell and grumble at him and to question his fidelity who promising so largely performs so faintly Whereas truth is First God never promised absolutely but upon condition of our obedience Secondly Hath performed more then his promise keeping touch with us even when we deal perfidiously in his Covenant Thirdly And our own hearts examined will tell us we have failed in our Restipulation What if we perish as our brethren by plague pestilence famine sword is God unrighteous or unfaithfull that takes vengeance We rather who have dealt so treacherously in our covenant seriously think of it and now we are again to renew our ancient vow so often iterated at least bethink we our selves of our Restipulation What should I speak of those other particular vows speciall perills have extorted from us in sicknesse in other dangers yet the storm over-blown how have we returned as the dog to his vomit The issues of men thus perfidiously dealing with God ye may observe to be these First God is made more inexorable in our greatest Necessities and then begins to laugh at our destruction and mock when our fear cometh Prov. 1. that though we make many prayers yet then he hears not Isa 1. Secondly Commonly worse and greater calamities befall us as Iob 5.14 Psal 16. There being nothing wherewith God is more provoked then by being deluded Thirdly else our hearts more flinty and obdurate in evill so that we grow desperate in contempt and carelesse neglect of making our peace with our God make but your observation and tell me if you finde it not true that our Saviour hath Matth. 12. The Devill returning after casting out by vow and promise and purpose brings with him more and worse then himself The circumstance of the time Now might not impertinently be handled see Eccles 5. Deut. 23. I touch upon it onely Amongst the circumstances of our negligence let not this be forgotten That whereas the vow bindes us from infancie we have scarce in old age performed our Restipulation and this account make thy account to God will be from thy very Baptisme The third thing I rather chuse to insist on is on those words In the presence of all his people confer Vers 18 19. Why doth David chuse publique performance of his vows Perhaps they were privately made and I am perswaded it is true there were many more witnesses of the performance then was of the making was he vain-glorious Answ Not vain-glory is when either by vain means which deserve not praise or when by good duties in themselves praise-worthy men seek the praise of men more then the glory of God Ioh. 12.43 otherwise by holy means to seek good name amongst men with intentionall reference to the glory of God is not to be vain-glorious see Phil. 4.7 What then moved him to make this choice First The good of men Secondly The glory of God It is warrantable for a childe of God to chuse the publique performance of his devotions or other morality and to preferre it in his choice to the private our Saviour said not in vain Let your light shine before men and let them see your good works Matth. 5.16 Nor Saint Paul Shine as lights in the world Phil. 2.15 Tit. 3.8 14. to maintain or go before in good works Nor Saint Iames chap. 2. Shew me thy faith by thy works The Reasons are of it First Our own fame Phil. 4.7 Rom. 12.17 Provide things honest in the sight of all men Secondly The adorning of the Gospel Therefore shew all good fidelity Tit. 3.10 To be faithfull sufficeth thee perhaps for thy conscience but it sufficeth not for the adorning of the Gospel for as good not done as not known done for that end Thirdly For winning of Aliens at least by way of preparation see 1 Pet. 2.13 and 3.2 16. Fourthly For excitement by example 1 Tim. 4.12 neither is that true of Ministers onely but of the people whose duty is also to be examples to the Churches of God 2 Cor. 9.2 Filfty For stopping the mouthes of them that are ready to blaspheme 1 Pet. 3.16 We are grown horribly wilde and wanton in playing with Scriptures and inferring from them since God hath restored us liberty to acquaint our selves with the Letter I am perswaded God will one day plague it in us For example Because our Saviour said Mat. 6. When thou prayest enter th● Closet the inference is Therefore no man may use his Private Devotions in a Publike place Absurd I dare say our Saviour never meant it except S. Paul contradict our Saviour 1 Tim. 2.8 Pray in all places and Hannah her instance warrants the same 1 Sam. 1.13 Secondly May we give an Alms in a Market-place I doubt not we may and even affect in Case mens beholding of our Charity though our Saviour said Let

* Matth. 5.20 Pharisees had yet must there be a righteousnesse greater to bring thee to God Suppose thou hadst * Matth. 7.22.23 Prophecy yet mayest thou be dismissed with ne scio vos I never knew you Suppose all those excellent endowments Heb. 6. without the knowledge of Gods mercy to thee in Christ What doth all this adde to thee except an aggravation to thy damnation Lord methinks therefore that I might enamore you of love towards this mercy of God in Christ Jesus and prevaile with you aright to esteeme it Saint Paul when he comes to speak of it never * 1 Cor. 2.9 satisfies himself in it desires to know nothing but Christ and him Crucified accounts all but Dung and * Psal 3.8 Drosse in comparison and again Eph. 3.19 it passeth knowledge This being enamord on it is if not an evidence of our sharing in it yet a step towards it Before ever we shall come to know the price of it Three things must be removed out of our hearts which are naturall to most men to all men one or other First Ignorance of our misery in Nature without Christ my meaning is That we either know not or consider not what punishment our sins have deserved or how strict the justice of God is against them For remedy whereof I would prescribe First Diligent examination of our lives by the Law of God Lord how many fowle sins should the greatest Civilian in the world then perceive in himself Secondly The punishments threatned therein Gods * Deut. 28. Gal. 3.10 curse in body in soul in this life in the life to come Thirdly The exemplification of the curse and the execution upon the breakers of it extraordinary upon other men tainted with our vices insomuch that there is no grosse violation of any Law of God but we have seen exemplified on others might see them in our selves Fourthly The strictnesse of Gods justice which without satisfaction which indeed is satisfaction every way equivalent to the violation of Justice accepts none to mercy And this methinks should teach us how to esteem of Christ A second cause is Opinion of our owne possibility to make satisfaction to Gods justice wherewith the whole world of Pagans furnish them with Presidents thence grew sacrificings of Pagans of Sonnes and Daughters thence all those whippings c. in the Church of Rome thereby to satisfie the justice and wrath of God due to Sins the same point For Remedy let us see whether according to Reason or Scripture we can possible make amends for sinnes of our souls First The Majesty violated is Infinite Secondly What give we more then * 1 Chro. 29.14 God hath given us Thirdly What indebitum as Papists themselves confesse it must be Luk. 17.10 Fourthly What perfectum which is the point so that if God should enter into Judgement with us we had not need to pray for mercy in acceptance rather then dream of making him satisfaction Fifthly Who can tell how * Psal 19.12 oft he offendeth our Good-works for the matter of them are easily numbred our sinnes are past number that this we must let alone for ever thought of satisfying Gods justice without a Mediatour A third cause That we never yet were sensibly arraigned in our Consciences for our sinnes nor for misery in Nature nor disability to make amends for sinnes of our souls by own strength naturall or gracious thence is it that we know not aright to price the mercy of God to us in Jesus Christ Beloved Christians To sin is common to feel burthen of sinne is if not a speciall yet a rare benefit that though I say not Reprobates may feel it and so heavy that it presseth them to Hell as Cain and Iudas yet surely it is rare amongst the people of God so that I begin to be of opinion that those graces common to us with some Castawayes grow marvellous rare amongst the people of God Judge of it by these evidences First The ventrousnesse of some men into grossest sinnes for profit pleasure or honours sake Secondly The little or no griefe they worke when they are committed Thirdly The lesse care of making peace with God by Jesus Christ the * Heb. 10. ●● trampling of his Grace and mercy under our feet Fourthly That common abuse of it in the vulgar as if they thought his death had purchased an indulgence rather then a pardon for sin But oh that we could learn to prize it aright How might we hope it should stil continue amongst us but as the base esteem of it amongst Jews remooved it to Gentiles so è contrà may the base esteem thereof amongst the Gentiles remoove it back again to the Jews see Rom. 11.24 Consider what I say and the Lord give you a right understanding in all things VERSE II. And the trueth of the Lord endureth for ever praise ye the Lord. THere be Three sorts of Trueth First Metaphysicall whereby things are truely what they seem or are conceived or have the Trueth and Reality of that Essence which is conceived of them so God is the Living and * 1 Thes 1. ● true God And Idols false gods see 1 Cor. 8.4 Secondly A Logicall Trueth which is the conformity of the conceptions of the minde with the things as they are and of the words wherein those things are enunciated see Rom. 3.3 4. so God is true truely conceiving and enunciating things as they are Thirdly Ethicall Truth the congruence of all our words with the things and our conceptions and of our facts with our intentions and pretenses So here principally understand David signifies First That the Lord truely and according to the very trueth of things avoucheth whatsoever he avoucheth and that without all doubling Secondly Promissory which commonly we call the faithfulnesse of God and it stands in two things First The Concord of his Intention with his Promise Secondly The answerablenesse of the fact to the promise infallible and hereof speaks the Prophet And it is said To last for ever because to eternity and without alteration he is faithfull and true and unalterably in all times makes good whatsoever he hath promised If any shall say that after this life when all promises are performed there is no use of such Fidelity Answ Distinguish the vertue from the exercise Secondly To all eternity there is use of Gods fidelity for that his Saints Continue in their blessednesse is by vertue of his promise and fidelity wherefore Divines also have said There is some kinde of faith that lasts in heaven which they call fidem dependentiae Thus farre of explication Now that God is thus true and faithfull in performing all his purposes and promises according to his own intention Scriptures are plentifull see Deut. 7.9 Dan. 9.4 not a word goes out of his mouth but is exactly performed see Iosh 21.45 and 23.14 2 Chron. 6.14 15. 2 King 10.10 Circumstances exactly kept conferre Gen. 15.13 and Exod.