Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	contrite_a	humble_a	revive_v	2,916	5	11.4354	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30814	A glimpse of God, or, A treatise proving that there is a God discovering the grounds of atheism, with arguments of divers sorts against atheists : shewing also, the unity of the Godhead, and the trinity of the persons ... / by ... Mr. Thomas Byrdall ...	Byrdall, Thomas, 1607 or 8-1662?	1665 (1665)	Wing B6404; ESTC R14883	155,901	472

them the Lord look upon you and judge because you have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants to put a sword in their hand to slay us Now in ver 22 and 23. Moses made his and their condition known to the Lord how the People were more vexed then formerly Moses said to the Lord Wherefore hast thou so evil intreated this People Why is it that thou hast sent me for since I came to Pharaoh to speak in thy name he hath done evil to this People neither hast thou delivered thy People at all In this Chapter God answereth Moses in two things 1. That Pharaoh should be compell'd to let Israel go The Lord said to Moses now shalt thou see what I will do to Pharaoh for with a strong hand shall he let them go and with a strong hand shall he drive them out of his Land ver 1. 2. For confirmation of Moses faith and to calm the murmuring spirits of the distressed Israelites God declareth what a God he is and hath been to their Fathers of old and what a God he will be to them ver 2 3. And God spake unto Moses and said unto him I am the Lord And I appeared unto Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known to them Here it may be demanded how is it Quest said that God did not make himself known to Abraham Isaac and Jacob by his n●me Jehovah Nomen the name Jehovah was Sol. 1. known to A●raham Isaac and Jacob but not mysterium nominis the mystery of the Name this was revealed to Moses from God and from Moses to the People It is meant of the perform●nce of his great promises made to Abraham God did promise to give the land of Canaan to Abraham's Seed for an inheritance which promise was not performed to him but to his Seed after him So that this is the meaning God appeared to Abraham Isaac and Jacob El Shaddai God Almighty in protecting delivering and rewarding them but by his name Jehovah he was not known to them God did not perform his promise made to Abraham unto Abraham Isaac and Jacob but unto their Seed and posterity after them CHAP. II. HEnce I observe that God makes Observ himself known what a God he is to his people by his name and titles Gods names are agreeable to his nature and divine properties as he hath a being from himself and gives being to all so he is Jehovah and called I AM as his nature is omnipotent so he is called El Elohim and Elohah powerfull as he is All-sufficient so he is called Shaddai In the handling of his glorious names I will first give to you all his names and the meaning of them secondly I will insist principally upon the name Jehovah because it is his most essential name The Hebrews have reckoned up many names of God and all of them express God to us 1. The first is here in the Text El Shaddai God almighty I shall speak nothing of the derivation of this word Shaddai in this place because I intend to speak more largely of it hereafter it intimates that God is All-sufficient he wanteth nothing but is infinitely blessed with the infinite perfections of his glorious being by this name God makes himself known to be self-sufficient all-sufficient absoutely perfect If God be All-sufficient then shall Use that man want nothing that hath God for his God he that loseth all for God shall find all in God When Hannah complained for want of children Elkanah said unto her Am not I better to thee then ten sons why weepest thou So the Lord saith I am God All-sufficient and am not I better then all riches honours lands and friends I am more sufficient to reward thee then millions of worlds of creatures can do 2. The second name by which God expresseth his nature is Elohim Eloha this name denote's the power and strength of God to denote unto us that God is strong and powerful If God be Elohim a strong powerfull Use 1. God then he can do great and difficult matters for his Church and people 2. If God be strong and powerful then it is in vain to oppose him to rebel to rage against him and his Church God is too strong for all enemies too powerful for all the powers of hell 3. If God hath named himself Elohim strong and powerfull then fear not thou worm Jacob though the Church be as worms in the esteem of their enemies yet they need not fear because God is their strong and powerful God 3. The third name of God by which he makes himself known is Adonai Dominus Lord some derive the Word from a Word in the Hebrew that signifies judicare to judg because God is Judg of all the world Others derive it from a word which signifieth Basis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation intimating that God is the upholder of all things as the foundation of an house is the support of the whole building so God is the upholder of the world he upholdeth all things by the word of his power If God hath named himself Lord Use and that because he upholdeth all things we may infer this comfort for the Church he will uphold Jerusalem in all dangerous times and troubles his Church is more dear to him than the World and his people than all other creatures which he doth uphold 2. Then acknowledg him to be Lord by paying service to him by obeying him obey him and he will uphold you how did he uphold Daniel in the midst of a Den of Lions because he obeyed him 4. Another name by which God hath expressed himself is the Creator the Maker of heaven ●ne earth Isa 45. 11. 12. This sets forth God as the Author and ●ountain of all our Being out of nothing 5. Another name is the high and lofty one Isa 57. 15. called so respectu loci dignitatis in respect of place and dignity the highest heaven is his lofty throne on which he sits to judg the world therefore God is called altissimus Luk. 1. the highest If God be the high and lofty one Use 1. then let the great ones tremble before him and that because God is higher then they Eccl. 5. 2. This sheweth who it is that brings the proud ones in their proud attempts against his people down with shame and dishonour sc the high and lofty one who is above them in all things wherein they deal most proudly 3. See the love of God to broken hearts in that the high and lofty one that inhabiteth eternity who dwelleth in the high and holy place will vouchsafe to dwell with him that is of an humble and contrite spirit to revive the spirit of the humble and to revive the spirit of the contrite ones Isa 57. 15. 6. Another name is Jehovah Tsebaoth the

yet the living God can breath the spirit of life upon them and make a dead sinner become a living soul to God a dead drunkard and a dead worldling buried under a dunghil become a living soul to God t is no superstition for you that live the life of God to pray for such dead for a living husband to pray for his dead wife a living father to pray for his dead children so when God shall bring a Minister as he did the Prophet Ezekiel into a valley of dead bones of dead sinners and say unto him Prophecy O ye dead sinners hear ye the word of the Lord and while we are prophecying God should cause the breath of life bones and sinews to come upon these dry bones should we then despair of the quickening of any dead soul we are to mourn over the dead but not as men without hope of their better and more glorious life and condition the living God can yet make them live the life of God we should do therefore for sinful men as David did for his sick Child while it was living he humbled his soul laid on the ground fasted and praied for the childs recovery while there was hope he would not give over praying so while there is hope of a mans resurrection from death to life of his conversion from sin to God be not wanting in all means for in so doing you may save a soul This likewise may teach the godly in all their dead and dull tempers of heart whether to go for life and motion sc to the living God in whom as all naturally live move and have their being so the Saints in him have their spiritual being life and motion Thus David prayeth nine times in Psa 119. that God would quicken him as who should say my heart is dead my prayers are dead and lazy I have no heart to any good but thou who art the living God canst quicken me and revive me and enlarge my heart and make me to run the way of thy commandments Therefore in all your deadest frames be more frequent in prayer do not give over because thou findest not thy heart so fervent It is reported of that holy Martyr Mr. Bradford that when he went about any duty he would never give over till he found some reviving from God if he confessed his sins he would confess till he found his heart melting and mourning if he prayed for pardon he would still beg for pardon till he found his heart somewhat eased of his sins in praying for grace he would never give over till he found his heart warmed in prayer go then and do likewise in all thy dead frames importune the living God till he doth revive thy spirit Vse 5. This should comfort the godly against the fear of death and the forerunners of death ye are for the present the Sons of the living God ye are come to the City of the living God what need you to fear to dye seeing God will give you life eternal ye are the living stones of the Temple of the living God and he can raise your dead bodies when mouldered into dust and make both soul and body live gloriously and eternally when a godly man dieth eternal life swalloweth him up did ever man fear to go to bed to put on better apparel shall we be afraid to die to put on glory immortality and eternal life Vse 6. Take heed of sinning against God because he liveth to take vengeance upon stubborn Rebels he is a living God and takes exact notice what sinners do and lives for ever to torment the wicked to eternity The wicked need not fear eternal death if they did sin against a dead God but God who is life eternal will doom them to eternal death Vse 7. Here see the folly of Apostates in departing from a living God to embrace dead creatures that forsake the fountain of living waters and run to a pool that one warm day will dry up as Mephibosheth said to David proferring him kindness for Jonathan his fathers sake What is thy servant that thou shouldst look upon such a dead dog as I am So do creatures say to Apostates What are we thy servants that that thou shouldest take thy heart and eye from off a living God and look upon such dead dogs as honours riches and preferments are or rather speak to them as David to Saul 1 Sam. 24. 14. after whom is the King of Israel come out a●ter whom dost thou pursue after a dead dog after a flea dost thou pursue after a vile and base creature and cast off a most blessed God the fountain of all glory and happiness O ye Apostates seeing you forsake a living God ye shall die the death God liveth for ever to see sore execution done upon you this shall be your dying life in Hell to bemoan your departure from the living God CHAP. VI. Vses drawn from Gods Immortality IS God an immortal God then Vse 1. hence behold the infinite love of Christ who being immortal yet would become subject to death an immortal God become a mortal man for our salvation Rom. 5. 8. 2 Seeing God is immortal hence we may see what a beam of divine perfection we lost by the fall of Adam we were made immortal but our sin makes us mortal and liable to all mortal and sore diseases we lose a double immortality because of sin the immortality of our bodies and which is worse in some sense we lose the immortality of our souls Sin brings eternal death will ye still go in sin hath it not done enough to you in making you obnoxious to death but will ye bring upon you the eternal death of your immortal souls 3. This likewise should allay the fears of death in us God being immortal we also shall be immortal these mortal bodies shall put on immortality 4. See that ye fear God more then men the wrath of God more then the rage of men because man is but mortal and their rage and fury is but mortal when their breath goeth forth their rage ceaseth but as God is immortal so is his wrath an immortal wrath as he will never cease to be so the fire of his wrath shall never be quenched FINIS