Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	justify_v	righteousness_n	vail_n	80	3	16.3821	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33971	Par nobile two treatises, the one concerning the excellent woman, evincing a person fearing the Lord to be the most excellent person, discoursed more privately upon occasion of the death of the Right Honourable the Lady Frances Hobart late of Norwich, from Pro. 31, 29, 30, 31 : the other discovering a fountain of comfort and satisfaction to persons walking with God, yet living and dying without sensible consolations , discovered from Psal. 17, 15 at the funerals of the Right Honourable the Lady Katherine Courten, preached at Blicklin in the county of Norfolk, March 27, 1652 : with the narratives of the holy lives and deaths of those two noble sisters / by J.C.	Collinges, John, 1623-1690.; Collinges, John, 1623-1690. Excellent woman.; Collinges, John, 1623-1690. Light in darkness.	1669 (1669)	Wing C5329; ESTC R26441	164,919	320

from thy presence He had not lately heard from God but prayes for an answer of his prayers v. 1 2 6. Attend unto my cry give ear unto my prayer c. He was under a great temptation being poor and empty when his enemies were both rich and full v. 14. The text speaks him under some dissatisfaction This makes it probable that this Psalm was composed during his persecution by Saul or disturbances from the rebellion of Absolom and most likely it was during the latter period of time he being then more under the ecclipse of divine light by reason of his sin which had occasioned him those great disturbances of his life according to what Nathan told him from God This was his state what now doth he in this perplexity 1. He prayes 2. He believes Athanasius noteth right that this Psalm is full of faith In the text you have the holy mans resolution in this great stress of Providence As for me I will behold thy face in righteousness c. You have in the text 1. Davids Resolution I will behold thy face in righteousness 2. Davids Incouragement and Satisfaction I shall be satisfied when I awake or in watching for with thy likeness It will be necessary I should spend some time in opening the words for we shall find some difficulty in them and that like Spices when they are bruised they will send forth a more fragrant smell After that I shall raise such Observations as are clear in the words and pitch upon some of them for the subject of my discourse But as for me These words which make Antithesis est qua David opponit spem suam spei impiorum Mollerius V. Musc West merum Engl. Annot. Piscat ad loc the Antithesis are not in the Hebrew but it is plain that they or some others of like impor● must be supplied to make up the sense according to our English Idiome for it is evident that there is a latent Antithesis in these words David declaring his resolution and satisfaction in opposition to that of his wicked enemies mentioned v. 14. Their bellies were filled with hid treasure they had their portion in this life they were full of children and left the rest to their babes this satisfied them But as for me saith David if I had all these things if I were full of riches full of treasure it would not satisfie me Piscator parallels it with that of David Psal 4. 6. Psal 4. 6. There be many who will say shew us any good Lord lift thou up the light of thy countenance upon me So here Let the wicked enjoy their portions in this life let their bellies be Fruantur improbi suis bonis c. Lorinus ad loc filled with their hid treasure let them have a plenty of substance and leave the rest to their babes and let them if they will walk proudly As for me I will behold thy face in righteousness I I find some questioning whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmist speaks this of himself or of some other Hierom thinks that he speaks of Christ He indeed first beheld his Fathers face in righteousness and it is in him that we can so behold it he also was the first fruits of them that sleep and awaking in the Resurrection he was satisfied with his Fathers V. August ad loc likeness It is eminently true of him but doubtless though this text mystically may respect Christ and morally concerneth every child of God yet literally it respecteth David who is first concerned in it Will behold thy face in righteousness In righteousness The question is what righteousness here the Psalm●st intendeth If the text were according to Hierom to be understood of Christ the Righteousness could be no other than his own active and passive obedience to the whole will of God But I said before the resolution doubtless is Davids and an analogous resolution is the duty of every true child of God We must make a further inquiry This term Righteousness is in Scripture taken in several senses but as applicable to our purpose there is 1. A Justifying Righteousness by which our souls stand righteous before God This righteousness saith the Apostle is revealed from Rom. 1. 17. Faith to Faith This is called the righteousness which is of God and our righteousness Christs righteousness as to the personal performance of it Gods righteousness as to the imputation of it it is he reckoneth it to us for righteousness the righteousness of faith as faith is that hand which layeth hold upon it and applieth Ours as imputed and applied to us Surely shall one Isa 45. 24. say in the Lord I have righteousness and strength The Prophet Isaiah sang of old Their righteousness is of me saith the Lord. Thus was the name of Christ prophesied of The Lord our Righteousness And the Apostle saith He was made of God for us Wisdom Righteousness Sanctification and Redemption And St. Paul 1 Cor. 1. 30. desireth to be found in Christ not having his own righteousness but that which is of God Indeed in this Righteousness alone can we behold the reconciled face of God either in this life or that which is to come God as Joseph said to his Brethren Bring your Brother Benjamin or see my face no more hath said to us ever since the fall Bring me the Righteousness of Christ or see my face no more This was that White Robe with which John in the Revelations Rev. 7. 14. saw the Elders clothed the meaning was no more than that they had washed their garments in the blood of the Lamb. Nor was David ignorant of this it was he that sang of imputed Righteousness Psal 32. 1 2. Psa 32. 1 2. Saying Blessed is he whose iniquities are forgiven and whose sins are covered and to whom the Lord imputeth no sin I will not exclude this from the sense of the text 2. But secondly there is also a Righteousness of Sanctification and so Righteousness is in Scripture taken either in a more Legal or in a more Evangelical notion Legal Righteousness lieth in a perfect fulfilling of the whole Law of God in thought word and deed The stain of the least sin destroyeth this David cannot mean this Thus the Apostle tells us and tells it us out of David There is none righteous no not one And David tells us so much of his sins as may assure us this was not in his thoughts The righteous falleth seven times in a day and who can tell how often he offendeth David knew his own heart too well to think he had such a proportion of this Web as would make him a long white Robe wherein to stand before that God who chargeth his Angels with folly and is of purer eyes than to behold any iniquity The Apostle saith That he who keepeth the whole Law Jam. 2. 10. and offendeth but in one point is guilty of all And surely

truth in the Scripture but I mean that faith which the Apostle calls The faith of Gods Elect Justifying faith It was indeed an unwary description which some ancient Divines gave of justifying faith calling it a full perswasion of the Love of God and it may be much occasioned by the heat of their opposition to the jejune faith of Papists who would make justifying faith to be assent to the Proposition of the Word it is likely their so describing justifying faith gave too much advantage to the Antinomian notion who to this day will understand nothing of faith under plerophory or full perswasion but undoubtedly the act of justifying faith lyes lower in receiving Christ believing in him relying upon him committing our selves unto him c. Nor can the other be the act of faith that justifieth being not to be found but in souls that are justified For how can any soul whom God doth not love in Jesus Christ be fully and justly perswaded of his love Now the Lord loveth the righteous until the soul be made righteous through the imputed righteousness of Christ it can be no object of divine love That soul who hath opened his Will through divine grace to receive and embrace Christ as tendered in the Gospel that is perswaded to rest hang trust rely commit its self to him and him alone for salvation that soul truly believeth Now this the soul doth that watcheth for Gods likeness though it want sensible comforts Nay this faith is strong faith It is the note of a late eminent servant of God that faith is so much the stronger by how much the fewer externals it needs to support it It was said of Abraham that he was strong in the Rom. 4. 18 19 20 21. faith giving glory to God Wherein did the strength of Abrahams faith appear v. 18. He staggered not at the promise he against hope believed in hope he had nothing of sense to help his faith his faith stood meerly upon the strength of the word he had a word of promise and he staggered not at the promise he was so far from having any help to his faith from sense that he had all the discouragement and hinderance imaginable the matter to be believed was that God would give him a Son for this he had the word of God Thou shalt have a Son saith God his wife was past child-bearing her womb was dead insomuch that she laughed when she Gen. 18. 12. heard the promise and said Shall I of a surety bear a child who am old Abraham himself was beyond the age in which ordinarily children are begot he was an hundred years old But though he had no incouragement but all imaginable discouragement from sense both on his own and on his wives part yet saith the Apostle he distrusted not he staggered not at the promise through unbelief Thus he was strong in faith and thus he gave glory to God saith the Apostle giving him the honour of his power of his truth and faithfulness c. and this faith was imputed to him for righteousness v. 21 22. Now if the weakest faith being true be sufficient to carry the soul to Heaven much more shall a strong faith such a faith as that of Abraham the Father of the faithful do it 6. Lastly Will it not satisfie thee Christian to tell thee thou art blessed I have a good warrant to do that Joh. 20. 19. They are the words of our Saviour to Thomas Thou hast seen saith our Lord therefore thou hast believed blessed are they that have not seen and yet believed You are even out of Christs mouth more blessed believing when you do not see than those are who see and therefore believe But I shall enlarge no more upon this first ground of satisfaction for Christians walking in the dark and seeing no light I proceed to the second from the word considered as it signifies to awake 2. It ought to satisfie Christians walking in the dark as to sensible consolations to consider that when in the resurrection they shall awake they shall be satisfied with the likeness of God There is nothing more needful for the explication of the Proposition than I have already said in the opening of some or other of the Propositions In short the substance of what I intend is this that if it so pleaseth God that any child of his should not only spend a great part of his life without any sensible comforts any witnessings of the Spirit to his spirit Nay if the Lord should call him to die without such sensible evidences yet he ought not to repine or murmure against God but to be silent before him and trust in him chearfully considering that though he dieth he shall rise again from the dead and in the resurrection he shall be fully and abundantly satisfied with Gods full and glorious manifestations of himself unto him when he shall be blessed in the full and glorious enjoyment of God to all eternity 1. This is that which God hath agreed with us for this is the penny for which he hath contracted But of this I spake before 2. This is infinitely more than any child of God hath merited or can merit at Gods hand It will be a great piece of the work of the Saints in Heaven to admire that rich and infinite grace which hath brought them thither Yea though we should never see Gods face till we come in Heaven yet we shall see free grace magnified in bringing us thither at last 3. Lastly The satisfaction which the soul shall meet with when it comes in Heaven will be infinitely more than will make us amends for all the dissatisfactions all the hours of sadness and darkness we have met with in this life and infinitely more than will recompence us for all our faith and hope all our watchings and waitings for and upon God For our duties we value them above the Scripture rate if we count them better than menstrous cloths and filthy raggs or reckon that they deserve any thing at the hand of God other than wrath and shame and confusion of faith And saith the Apostle Rom. 8. 18. Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Every one of you would easily determine this were I able to shew you but a little of those things which eye hath not seen nor hath ear heard nor can 2 Cor. 13. 12. 1 Thes 1. 17. 1 Joh. 3. 2. it enter into the heart of man to conceive To open to you what it is to be ever with the Lord to see him face to face to see him as be is to be like the Angels in Heaven to have our bodies made like unto his glorious body and our corruptible to put on incorruption I say were I able to open these and other expressions by which it hath pleased the Holy Ghost in Scripture to express

We translate it when I shall awake there 's no material difference I will begin with the first which is something different from our English I shall be satisfied in watching or while I watch for thy likeness Thus this very word is translated Ezek. 7. 6. An end is come it watcheth for thee I confess I am loth to exclude this sense of the words I' shall be satisfied in watching for thy likeness Watching is but an empty hungry action and gives the soul no satisfaction but here 's the difference betwixt watching for the world and watching for God As to worldly things Hope deferred makes the heart sick as to God it is not so A watching and waiting for God brings a proportionable satisfaction It ought in a great measure to satisfie a gracious soul in his hours of darkness if he doth but find God inabling him to watch for his likeness 2. But the word is otherwise translated and properly enough in waking or when I shall awake or be made to awake Thus the word is often translated in Scripture Psal 3. 6. and in many other texts Psal 3. 6. 1. Some apply this to God as if it should be when thou awakest Indeed the Hebrew is no more than in awaking or in being made to awake When thy faithfulness shall awake V. Vicars ad locum say they I shall be satisfied with thy likeness Indeed when God seemeth to us not to take care and regard his people he is said to sleep by a figure for he neither slumbereth nor sleepeth and the holy Psalmist calleth to him as to one asleep Awake why Psa 44. 23. sleepest thou O Lord God is said to sleep when according to humane sense and apprehension he carrieth himself toward his people like a man that is asleep and in a conformity of phrase when he turns his hand and appears for his people then he is said to awake and when God thus awakes his people use to be satisfied with his appearances for them But though there be a truth in this yet I do not think it the sense of the text 2. Others as I noted before making the words to be the words of Christ understand them of his Resurrection Our Saviour knew that when he by death had satisfied Divine Justice by the accursed death and born the brunt of his Fathers wrath he should awake the third day by a glorious Resurrection and having conquered death and satisfied justice he should again behold his Fathers face clear from all clouds and frowns ascending up on high and sitting on the right hand of God This is Hierom's notion of the text but doubtless the text is not to be so restrained 3. I agree therefore with those who make these words the words of holy David promising himself satisfaction with the image or likeness of God when he should awake 1. By his awaking I find some understanding his recovery and deliverance from that afflicted state in which at present he was Indeed the time of affliction is a time of night and often in Scripture is expressed under the notion of darkness which gives advantage to this interpretation which both Calvin and Mollerus favour thinking it by others applied to the Resurrection argutè magis quàm propriè more subtilly than properly According to them the sense is this At present it is night with me and I am as it were asleep and in a bed of trial and affliction but I know that this shall not be to me a dead sleep Though I am fallen yet I shall rise again though I be asleep I shall awake again and when Gods time cometh I shall be satisfied with the manifestations of his love and the evidences of his favour to me But with all due respect to those Interpreters whom this sense pleaseth I rather incline to those who interpret this awaking of the Resurrection To make it clear 1. It is plain it is a figurative expression Waking you know hath a reserence to sleeping Now sleep in Scripture is taken literally so it signifieth the locking or binding up of the exteriour senses and waking is the freeing of the senses in which sense it cannot be taken here though I meet with some who think that David here speaketh as a Prophet expecting the visions of the morning 2. Or else it is taken figuratively so it is very often used to express death Our friend Lazarus sleepeth Joh. 11. 11. The Maid saith our Saviour is not dead but sleepeth And when Stephen died it is said he fell asleep I find this very word used to express an awaking from the sleep of death 2 King 4. 31. The child is not awaked meaning that it was dead Isa 26. 19. Awake and sing you that dwell in the dust But further yet the awaking here spoken of relates to David Now hearken what the Scripture saith of Davids sleeping Acts 13. 36. After that he had Act. 13. 36. according to the will of God served he fell V. Piscal Ames Engl. Annot. Diodate Ainsworth ad loc asleep What 's the meaning of that is it not that he died Now what is the awaking related to this sleep but the Resurrection and in this sense I find many eminent Expositors agreed The Learned de Mui● hath another interpretation in which I find none going along with him When I awake that is saith he when I shall dye while the soul is in the body it sleeps when it leaves the body it awakes Quum expergefactia fuerit anima mea De Muis ad locum de corpore in quo velut sepulta jacet evolaverit anima mea ad imaginem tuam creata To justifie this his notion he quoteth Jer. 51. 30. where the souls of the wicked are said to sleep a perpetual sleep In opposition to this he saith the souls of the Saints when they die are said to awake Indeed if we con●●der sleep as it is the binding up of the exteriour senses and an hinderance to them in their operations and then reflect upon the soul while tied to the body how much it is hindered in the freedom of its communion with God There is some analogy betwixt the case of a soul in a state of conjunction with the body and sleep And it is true that in death the soul is restored to a greater freedom for communion with God But I do not think this the sense nor is this the usage of the metaphor I think to be justified by parallel Scriptures One thing I must further observe as to the form of the Hebrew word Grammarians observe that the conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil in which the word is found adds facio to the original signisication of a verb which if it hath place here it properly sigfies in being made to watch or being made to awake denoting to us the necessity of a divine influence both to uphold our souls in watching and waiting for God when we do not

I shall shew thee more by and by Further yet when thou acceptedst of the Covenant of Grace offered to thee did not God agree with thee for a penny Is not this the Lords Covenant Believe and be saved This indeed the Lord hath said That whosoever cometh unto him he will in no wise cast away But hath he any where said That whosoever by faith cometh unto him shall walk in the uninterrupted light of his countenance If thou couldest not challenge these comfortable manifestations as thy earnings yet if thou couldest challenge them as debts from God upon compact thou mightest indeed complain of wrong done unto thee in the want of them but there is no such thing promises indeed there are of such kind of mercies as there is of outward prosperity health riches c. to be understood with a reservation to Gods wisdom so far as he sees good for thy salvation and for his own glory But thou wilt say to me this is a poor ground of satisfaction if I were now going down into the bottomless pit God did me no wrong 2. Secondly Therefore I say God under such dark d●spensations is yet exceeding good and gracious to thee if thou findest him but inabling thee to behold his face in righteousness and to watch for his likeness to believe and to live an holy life and conversation David in Psal 73. relates under what a great temptation Psal 73. 1. he was by reason of his own afflicted state and the prosperity of wicked men he begins the Psalm Truly God is good to Israel even to such as are of a clean heart Thou art under a great temptation possibly by reason of that darkness in which it pleaseth God to keep thee as to sensible evidences yet I will shew thee thou hast reason to say Truly God is good to me I will open this in a few particulars 1. Thou hast the hope of glory All thy exercises of grace thy looking up to God thy waiting for him thy fear of offending God thy trouble when thou hast offended him thy love jealousies thy waiting for God all thy exercises of grace are branches springing from that root and indeed the child of God cannot be without hope These all speak thy union with Christ without whom thou couldest do none of these things Now where Christ is there must be the hopes of glory Christ in you the hope of glory saith Col. 1. 27. the Apostle It was a portion of Scripture which often refreshed the soul of this excellent Lady whose funerals we are celebrating if I remember right I have heard her say it was the first piece of Scripture which God sealed to her soul I am sure it was what often refreshed her in her latter daies and to her very last hour it was as the sword of Goliah None to it both for the repelling of temptations and the refreshing of her fainting soul 2. Secondly By hope saith the Apostle we Rom. 8. 24. are saved Now saith the same Apostle Hope that is seen is no hope for what a man seeth why doth he yet hope for The hope of a child of God hath this character it maketh not ashamed David saith no more but that his Rom. 5. 5. flesh should rest in hope Psal 16. 9. And the wise man saith no more but The Righteous Pro. 14. 32. hath hope in his death It is not alwaies true that the righteous man hath assurance in his death but he hath hope in his death an hope that maketh not ashamed in his death and so standeth distinguished from the Hypocrite of whom Job saith Where is the hope of the Hypocrite when God takes away his soul 3. This hope Thirdly is enough to give the soul joy Hence you read of the rejoycing of hope which may be kept firm to the end Heb. 3. 6. it is not so with ordinary hope Solomon saith Hope deferred makes the heart sick But it is so with this good hope through grace because of the certainty that attends it the certainty of the word of promise upon which it leaneth 4. Fourthly Observe what the Apostle saith of this hope Heb. 6. 18 19 20. That by two Heb. 6. 18 19 20. immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope before us which hope we have as an anchor of the soul sure and stedfast and which entreth into that within the vail whither the forerunner is for us entred even Jesus who is a Priest for ever after the order of Melchisedeck The two immutable things are Gods Word and his Oath His word of promise that is immutable Heaven and Earth shall pass away before a tittle shall pass from it His Oath in that God hath condescended to our infirmity that we might hope stedfastly O nos foelices saith Tertullian quorum gratiâ Deus jurat O infideles si juranti non credamus These two are the grounds of our hope and the Apostle judgeth them sufficient for an anchor for our souls both sure and stedfast yea not only so but to raise a strong consolation to those who fly to it for refuge and why because it is entred within the vail it is fastened in Heaven it is not like an anchor fallen in a sandy soil it is entred within the vail and if you would know how Heaven comes to be so sure a soil for a poor Christians hope the Apostle tells you that our forerunner Christ Jesus is entred there and that in the quality of a Priest an eternal Priest not after the order of Aaron who was daily to offer gifts and sacrifices for sin but after the order of Melchisedeck Christ hath died for our sins and risen again for our justification he hath said that whosoever believeth in him shall not be condemned he hath made this Covenant with every Believer and is now entred into Heaven in the quality of a Priest an eternal Priest who stands alwaies before his Fathers Throne presenting his own mediatory performances and merits unto his Father the soul believeth in him then raiseth an hope of salvation though it wants sensible evidences and this hope is sufficient to give unto the soul a strong consolation having fled to Christ for refuge however to be an anchor to the soul and that both sure and stedfast which therefore should stay it 5. Fifthly Faith and strong Faith is surely enough to carry a soul to Heaven though it wants sensible evidences if it be not what becomes of the Covenant of Grace what became of all the promises repetitions and branches of that Covenant but a child of God may have faith and strong faith and yet want sensible consolation I say a Christian may have faith I do not mean only a faith of assent which the Devils may have Saint James saith they believe and tremble they doubtless do agree to the Propositions of