Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	lord_n	word_n	14,837	5	4.3216	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72996	Dauids musick: or Psalmes of that royall prophet, once the sweete singer of that Israel vnfolded logically, expounded paraphrastically, and then followeth a more particular explanation of the words, with manifold doctrines and vses briefly obserued out of the same. By R.B. and R.A. preachers of Gods word in Somersetshire.	Bernard, Richard, 1568-1641.; R. A. (Richard Alleine), 1611-1681. aut	1616 (1616)	STC 1935; ESTC S101676	92,403	140

rebellion Popular flockings vnto an aspiring spirit as was Absolō breeds rebellion which vpon fit occasion time and place will openly breake foorth as we doe here see and Chronicles shew A caueat for Princes to see vnto this Absoloms are seditious and the seditious seeke only euill Pro. 17. 11. The saying of Salomon vers 14. is most true in strife of this kinde for a kingdome but hee that exalteth his gate seeketh destruction vers 19. Against me Euen against Dauid a good and vertuous King Psal 78. 72. yet against him doe these rise who had no cause to be his enemies but yet by these God chastised him for his sinne teaching That most excellent good and holy men Kings and Prophets may haue aduersaries and traiterous rebels against them without any cause on their part Daniel 6. 4. Psalme 59. 3. for some hate goodnesse it selfe Psalme 38. 20. and those that are good Ioh. 15. 19. Let not any whether Princes or Pastors thinke to be without aduersaries in this world though they should liue neuer so innocently Not to thinke therefore men are alwaies worthie blame because they haue aduersaries though great learned noble and many of them for so had innocent Daniel yea Iesus Christ nor to iudge Princes wicked because some proue rebels and traitors against them as were here against good Dauid That albeit Princes doe not deserue such traiterous practises and rebellions from their subiects yet may the same be Gods correction for sinne against them as this was vpon Dauid 2. Chr. 24. 25. and 25. 27. The mighty to consider themselues in such rebellions and bee reconciled vnto God who subdueth the people vnder their hands Psalme 7. For albeit they may bee innocent towards their subiects yet the Lord is euer iust in his proceedings Note that rebellion is called a rising vp when other sinnes are compared to falling in regard of high hearts and proud aspiring spirits as also of the high dignitie of Kings which they oppose themselues against rebelliously They that are rebels sinne highly in pride of spirit and against kingly maiestie the most high calling vpon earth but as they arise high they fall downe low as the example in hand sheweth and experience in all ages confirmeth Take heed of rebellion Feare God and honour the King Dauid had a deadly aduersarie of Saul hee was a troubler of the people and a murtherer of the Lords Priests yet being the Lords annointed he would not meddle with him We are forbidden to haue euill thoughts in our hearts against kings Ecclesiast 10. 20. VERSE II. Many say to my soule there is no helpe for him in God NOt content herewith to driue me out of my kingdome many of them do further also persecute me with words of hatred and vexe my soule with contumelies and reproches For this indeed goeth to the very heart of me that when I might haue looked for some to haue pitie on me they contrarily extoll themselues against me with rebukes and taunts as if I were vtterly forlorne and past all hope saying There there so would wee haue it God hath forsaken him pursue him and take him for there is none to deliuer him a mischiefe is light vpon him and now he is downe he shall rise vp no more God himselfe whom hee did pretend to serue and trust in for aide and succor hath now taken him in his wickednesse and hath no helpe in store for him Heere Dauid bringeth in his enemies words by which no doubt they encouraged themselues in this foule fact and sought to confound the spirit of him heereby of which hee here doth chiefly complaine and mention vnto the Lord. Such as relie vpon the Lord doe tell him in particular of their enemies words and deeds Psalme 10. and 22. 7. 8. Act. 4. 27. 29. 2. Chron. 20. 10. 11. To learne to vnfold our griefes into the bosome of God as the godly haue done for great is the benefit in respect of the comfort and assurance which commeth thereby as the euent sheweth in the examples of holy men and experience telleth other in these times Many That is all that treasonable flocke and rebellious rout so said and yet it was an error Error and falsehood and especially that which is for the ouerthrow of the godly gets soone many fauourites as appeareth by that cursed false report spread by the souldiers Matth. 28. 15. so against the Apostle Act. 16. 19. 22. and 21. 27. 28. 29. 30. Therefore beware of credulitie and before we doe entertaine speeches let vs weigh them well and only by triall approue lest we be deceiued seeing falsehood getteth so soone fauour with men many may say that which yet is not true Say The word is saying as shewing in their rising vp they thus spake of Dauid and heartened one another they doe not onely distresse him with deedes but vexe him also with words The wicked euery way by words and deedes seeke to vexe the godly cruell in act contumelious and despitefull in speeches Psal 35. 15. 16. 22. 7. 8. 13. Mat. 27. 29. 30. 42. To prepare our selues as well for reproches as other crosses for the godly haue had their part in both Iob. 30. 1. 9. 10. Lam. 3. 14. 63. Heb. 11. 36. To my soule Lenaphshi this word some translate of my soule and so the soule put for the whole man as is vsuall but the word will beare the other sense and is more forcible for Dauid doth not only shew what they spake but how he tooke it euen as a sword piercing to his soule Words such may they be many times will cause more trouble to the afflicted and adde sorrow to other present outward crosses Psal 69. 20. and 42. 10. Lam. 2. 15. 16. Not to breake out into insulting contumelious taunting or otherwise disgracefull speeches towards others especially the afflicted for though they be but words yet may they be wounding and encrease anguish in soule and may make sad the hearts of the righteous a sinne which God one day will punish Ezek. 13. 22. 23. There is no helpe for him in God The Hebrew word Iesugnah is Iesugnathah a letter added for to encrease the signification as if it were said there is no manner of helpe at all the like is in Psal 44. 27. and 92. 16. and 94. 17. and 63. 8. and 12. 1. 2. Iob. 5. 16. This is their iudgement of him yet they incouraged themselues against him with this that he could not now hope for deliuerance from God This is the peruerse iudgement of the wicked to thinke that if God afflict his children and let them alone a while he indeed hath vtterly forsaken them Psal 41. 8. 2. Sam. 16. 7. 8. The wicked to learne hereby to rectifie this iudgement seeing the case is farre otherwise Psal 103. 9. he chastiseth

Doctrinall Psal 1. 15. 24. 32. 34. 49. 50. 73. 77. 78. 91. 107. 112. 119. 125. 127. 128. Propheticall Psal 2. 16. 22. 40. 45. 68. 72. 96. 97. 98. 110. 117. Of praises Psal 8. 19. 29. 33. 40. 45. 68. 72. 95. 96. 103. 105. 107. 113. 114. 117. 119. 122. 126. 135. 136. 139. 145. 147. 148. 149. 150. Eucharisticall Psal 4. 8. 9. 18. 21. 24. 28. 30. 31. 34. 40. 41. 46. 47. 48. 56. 65. 66. 72. 75. 76. 81. 87. 89. 92. 93. 100. 101. 106. 108. 111. 116. 118. 119. 124. 138. 144. Of Glorying Psal 6. 7. 75. 108. Of Contesting Psal 119. 131. 139. Annunciatiue Psal 7. 101. 119. Admonitorie or Exhortatorie or Instructiue Psal 2. 4. 24. 27. 29. 31. 49. 62. 82. 95. 97. 98. 99. 122. 130. 131. 133. 134. 135. 136. 146. Of Confession of sinnes Psal 39. 51. 78. 106. Of Complaining and reprehension Psal 3. 13. 14. 22. 36. 38. 41. 42. 44. 52. 53. 58. 60. 62. 89. 94. 119. 137. Precatorie Psal 3. 4. 5. 6. 7. 9. 10. 11. 12. 13. 14. 17. 19. 20. 21. 25. 26. 27. 28. 31. 33. 35. 36. 38. 39. 40. 41. 43. 44. 51. 54. 55. 56. 57. 58. 59. 60. 61. 63. 64. 67. 68. 69. 70. 71. 72. 74. 75. 79. 80. 83. 84. 85. 86. 88. 89. 90. 94. 102. 106. 108. 109. 115. 119. 120. 121. 123. 125. 126. 130. 132. 137. 140. 141. 142. 143. 144. And Consolatorie Psal 3. 5. 10. 11. 12. 14. 17. 20. 21. 23. 25. 27. 36. 37. 42. 43. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 85. 89. 94. 102. 115. 121. 129. 140. By the knowledge hereof may we haue recourse vnto such Psalmes as may best fit vs at any time according to our present state The number of the Psalmes are well knowne to be 150. The first Psalme THE ARGVMENT THis Psalme hath no title it is not ascribed to any penman but is of the holy Ghost whosoeuer writ it Before some Psalmes is shewed who was the penman thereof and not before some others By which wee may learne that as the Scribes of God are to be esteemed and their persons to be taken notice of where their names be mentioned so is the word of truth to bee entertained without respect of inquiring after the penman where the person is not nominated This Psalme is as a preface and introduction to the rest and is Didascalical teaching this one maine truth That a godly man is the only blessed man whom first he describeth that it may be knowne who is a godly man And then he proceedes to proue him the onely blessed man which he doth first in respect of himselfe who is made prosperous in all that which he doth which happie welfare is illustrated from a tree planted by the riuers of waters c. vers 3. Secondly in respect of another sort of men which are the vngodly for the Psalmist maketh onely two sorts of persons the one godly and the other wicked the former he auoucheth to be blessed but these not so ver 4. And therefore is the godly the only blessed man Thirdly in respect of God who onely careth for loueth and approueth the godly man and therefore only he must needs be happie The vse of this Psalme THe vse of this Psalme is I. To hearten stirre vp confirme and strengthen them that be godly that they may perseuere in a holy and religious course vnto the end II. To grace and giue honour to the godly whom here the wicked in their earthly prosperitie do account as base vile and wretched Caitiffs and themselues onely to be the happiest men III. To teach vs to know a godly man from the vngodly and the liuely difference betweene them that so wee may adhere too and ioy in the fellowship of the one and flie the companie of the other IV. To shew what is true blessednes wherein it consisteth and who they be that attaine vnto it This fruit and benefit may be reaped from this short Psalme full of doctrine and full of true consolation The resolution of this Psalme This Psalme containeth these two parts 1. A twofolde description 1. Of the happie estate of the godly in regard of two things 1. Of his pietie set downe 1. Negatiuely in auoyding sin and al y e degrees thereof as to Walk in the Counsell of the Vngodly Stand Way Sinners Sit Seate Scornfull vers 1. 2. Affirmatiuely for their exercise in Gods law which is 1. Delight 2. Meditation ver 2. 2. Of his prosperitie described by the similitude of a tree to which the blessed man is resembled and that in three respects 1. Of plantation 2. Of fruitfulnes 3. Of perpetuall flourishing vers 3. 2. Of the infelicitie of the wicked set downe two waies 1. Priuatiuely they are not so as the godly neither for pietie nor true prosperitie vers 4. 2. Positiuely by shewing what they bee two waies 1. By similitude they be as chaffe which noteth three things 1. Their vnprofitablenes 2. Their lightnes and vanitie 3. Their fearefull end scattered from the earth vers 4. 2. By the consequent hereof being as chaffe they shall not be able to endure the triall to stand in iudgement vers 5. 2 A confirmation shewing the cause why it shall thus differently befall these and this is 1. Gods approouing and taking care for the godly vers 6. 2. His disallowing and forsaking the vngodly vers 6. The generall obseruations BLessed is c. This is gathered and concluded foorth of all the Psalme for the holy Prophet meditating of the godly and of the wicked and rightly iudging of them both breaketh foorth at length with this true conclusion that the only blessed man is the godly man Blessed is the man saith he that walketh not c. This collection made thus by the man of God in his holy meditations is prefixed before the rest and first set downe to shew as by a signe hung foorth at the doore and entrie into this holie booke I. What entertainment the godly soule trauelling in this wildernesse of the world shall finde herein euen comfortable refreshment in the knowledge of true happinesse II. To allure all that consider but the very first word to reade and studie this booke which beginneth so comfortably III. To teach vs that blessednesse is an encouragement to godlinesse The Prophet therefore propounds the reward first to our mindes as the Crowne to Conquerors so Psal 112. 1. and 119. 1. 2. and 128. 1. IV. To shew what a sound conclusion the Psalmist made vpon his meditation in comparing the godly and wicked together in their liues and end That the godly man is the blessed man For wee must know as is aforesaid that although this be prefixed yet it was the conclusion of his meditation From which we may learne this that a minde well informed and truly comparing the godly and wicked together cannot but with this Prophet conclude as he doth as also did Dauid Psal 73. and the godly Mal.

Hence learne That the holy Ghost deliuers the Scriptures in wordes sometime which may haue diuers acceptions instances are euery where to be found To consider of the words of the holy writ and not to take them rashly but know first the variety of significations and the circumstances of the place thereby to take thence the right meaning of the words In that the Scriptures of God are called a Law it may teach vs That the word of God hath a commanding power force and authority to gouerne and moderate requiring obedience as a law of euery one of the Lords people and subiects To entertaine the word and study the Scriptures as a law for thy guide and gouernance and to become therunto obedient otherwise to read them is not to make a right vse or to aime at the true end for which the word was written read Deut. 4. 10. 13. 14. and 30. 12. Psalm 119. 33. 34. The word Thorah Law or doctrine commeth of jarah to cast forth or to dart and it implieth an orderly disposing of the doctrine For in 2. Sam. 7. 19. the word is Lawe and in the 1. Chron. 17. 17. is disposition Hence note That Gods word is an orderly manner of instructing withall sharpe and piercing Eccles 10. 11. Heb. 4. 12. Act. 2. 37. Not to thinke the word to bee immethodicall and therefore to handle it too rudely but to vse it warily and wisely as a sharp too edged sword piercing into the soule Hebrews 4. 12. Doth he meditate The word ichgeh of hagah meditate is put indefinitely hath doth and will meditate vsually the word importeth study and exercise of the mind which often bursteth out into voyce it is vsed for musing in the minde and heart Prou. 24. 2. Esa 33. 18. also for muttering with the mouth which the heart mindeth Psal 2. 1. and 37. 30. Prou. 8. 7. Esa 59. 3. with a low and imperfect voyce Esa 8. 19. Learne That the godly which delight in the law do meditate studie and exercise their minds in it as Dauid did Psal 119. 15. 23. 97. 99. and 63. 6. yea they will talke and speake of it Ps 37. 30. 31. Luke 24. 15. To shew our delight in Gods word let vs haue our minds vpon it and speake thereof Deut. 11. 19. 20. and 6. 7. Psal 49. 3. A reproofe vnto such as minde little Gods word but delight in some other manner of learning perhaps and can speake thereof but out of Gods worde little or nothing This condemneth the folly and madnesse of Papists who will be held godly and yet either very little or not at all study the holy Scriptures If these become godly they are such as heere the Psalmist neuer dreamed of Day and night By this saying hee meaneth continually and heere note that the word day is not jom but jomam the last better being added to note a continuance of daies by which speech wee haue commended vnto vs a godly mans meditation That it is first frequent often Psal 119. 16. 164. being on the day time and on the night Secondly vigilant he museth on the word when others sleepe Psal 42. 8. and 77. 6. and 92. 2. and 119. 15. 62. Thirdly feruent Psal 119. 117. Psal 39. 3. because in the day time no worldly occasions can withdraw his minde neither nights sleepe cause him to forget it Psal 119. 148. Fourthly Constant because it is not saide a day and a night but day and night Psalme 119. 97. To be frequent vigilant feruent and constant in our meditation on Gods word Ios 1. 8. Psalm 77. 6. Deutero 6. 6. 7. 8. This reproueth First the hypocrite whose meditation is but perfunctory and without constancy in aduersity but not in prosperity c. Secondly the prophane who meditate deceit Psal 38. 12. mischiefe Psal 36. 4. destruction Pro. 24. 2. vaine things and wicked Psalm 2. 1. Acts 4. 25. VERSE III. For hee shall be like a tree planted by the riuers of waters that bringeth forth his fruit in due season whose leafe shall not fade and whatsoeuer he doth shall prosper AS if he had said how can it therefore otherwise bee but that such a one should bee most fruitfull in all good workes and also prosperous in all his waies who cannot more fitly be likened to any thing than to a fruitfull and greene tree suppose the Palme or Oliue or such like For as such a tree being well husbanded and planted by the riuers of water in a fruitfull soyle where it needs not feare the yeare of drought nor the heat when it commeth doth abound with seasonable and ripe fruit and flourisheth with neuer-fading leaues which the winter stormes cannot cause to fall nor the summer heate make to wither so this man much more beeing regenerated by God and sanctified by his grace and thus planted by his diuine power the worke of his spirit in his Eden the true Church and engraffed into his sonne Iesus by the fountaine of liuing waters the sacred Scriptures effectuall graces of his sanctifying spirit which he giueth to euery one that beleeueth cannot but be filled with the fruits of righteousnesse which hee yeeldeth opportunely and in very due time and that not onely once or for a while but perseuering in well-doing hee doth continue vnto the end without fading through aduersity or changing by persecution God turning all things to the best and prospering him in all that he puts his hand vnto The Psalmist setteth out a godly mans blessednesse as also the fruitfulnesse of his delight and meditation in Gods law and this he doth by a similitude from a tree planted in a fruitfull place and answerablie in due season bringing foorth fruit heereby giuing vs to vnderstand That a godly mans blessed estate is not easily perceiued or not so deepely considered of as is worthy Therefore is it here painted out to the view of all by this liuely similitude That the godly are not esteemed after their worth appeareth 1. Cor. 4. 13. where they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthes and the off-scowring of all things To take a more serious and considerate view of the godly mans blessednesse which the world indeede cannot truely take notice of and marke how the Lord setteth him out by godly comparisons in many places which are considerately to bee beholden as the pictures which God maketh painting out the godly man And he shall be like The Psalmist might haue set out the blessed mans condition without a similitude but the Lord hereby would shew vs That the minds of the godly can obserue out of the workes of God that which may put them in mind of heauenly things Psal 123. 2. and 125. 1. 2. and 128. 3. Eccles 12 2 7. Heereby let vs learne so to looke vpon and to