Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	body_n	resurrection_n	3,894	5	8.8966	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03495	A sermon preached at Pauls Crosse, March the 24. 1624. By Barten Holyday, now archdeacon of Oxford	Holyday, Barten, 1593-1661.	1626 (1626)	STC 13616; ESTC S104171	18,049	67

their Countrie because they haue not lost their God who raiseth Ezekiel to raise their hope and in Assyria they receiue their Countrie againe by promise as afterward by possession returning from the captiuity of their bodies to a happy captiuity of their passions being now as much vnited in loue as they were before in affliction Iudah returnes not in sorrow yet in teares weeping for joy because it hath no longer cause to weepe hauing now changed the place the motiue and the nature of its teares through which it can scarce see Ierusalem which it doth long to see as if they would imitate in their returne from Captiuity the blindnesse of their King when hee was ledde into Captiuitie But doth not Israel also returne that it may repent in joy for its jdolatry and Conuersion Doth not Israel also returne that it may with shame and delight build vp the wall of Ierusalem which with fury and delight it once pulled downe Doth it not returne that it may repaire the Temple and in the Temple with teares confesse how once it spoyled it Doth it not returne that it may pray for Iudah that it may pray with Iudah Or is Israel now become more odious to God then captiuity is to Israel is it left behind in Assyria as if it were a thing as execrable as Assyria Else why doe wee not see them in their journy vnlesse they be clouded in the dust of their journy why do we not heare the tumult of their returne vnlesse their joy be so mannerly that it is afraid to make a noyse Why doe we not heare the shouts of liberty vnlesse they are become hoarse with mourning Or peraduenture they are not yet on their way Or peraduenture they will not be yet on their way or it may be they will returne to Iudah but not with Iudah Shall we then delude our selues into the Creed of the Iewes beleeuing as the Doctors of their Poetrie doe at this day deliuer that Israel hath changed Assyria for the Caspian mountaines and their captiuity for a second wildernesse Shall wee beleeue that there they multiply children as these Teachers doe their fancies to make vp the traine and fable of a Messias which these our Iewes haue bespoken for them Or to returne strong to Ierusalem for feare of another falling-out Or not without their Messias as if hee were to make their peace with Iudah as well as with God Shall wee yet expect Iudah and Israels vnion in the Empire of the Rabbines And must the Heifer fall againe at Ierusalem vnder the stroke and folly of the Priest This were not to offer a sacrifice for sinne but to make the sacrifice a sinne this were not to hope for vnion and dominion but to faine them this were not to fulfill a prophesie but violate it and by an impious courtesie to defend a Prophet and wrong the Lord of the Prophet Our Messias is come and hath excused the beast from sacrifice as hee hath excused vs from the necessitie of such sacrifice Our Messias is come but his Kingdome is not come his Kingdome being not of this world though in this world hee did the acts of a King in vniting Nations in sauing Nations But did he vnite Iudah and Israel who were so diuided that they could onely be vnited by that God from whom they were diuided Or must we with the tedious Millenary wait for their vnion till our soules with expectation haue wearied our bodies Nay till our soules haue left our bodies Nay till our soules resume our bodies by our owne vnion at the Resurrection And must we beleeue that then when all the world rises from the graue it must yet but walke in its sleepe for a thousand yeeres And that the Iewes shall see Christ in Ierusalem and yet not crucifie him And that they shall haue such delights in marriage that Cerinthus himselfe who inuented them shall bee weary of them Alas at the Resurrection there shall be no marriage but of the Lambe there shall be no Ierusalem but the heauenly Ierusalem for Iudah and Israel to be vnited in But will not God in this world vnite them as in this world he hath promised to vnite them Iudah hath had the blessing to returne and hath not God a blessing for Israel also hath he not promised this blessing to Israel also Or will not God performe his promise because Israel hath not performed the condition of his promise Indeed hee did not giue them all the land of promise but made some of it alwayes a land but of promise not that he neglected his promise made to Them but to make them remember they had neglected their promise made to Him and that they did more prouoke his justice then the Heathen did euer prouoke their passion But now wil you see how God doth at once magnifie his Prophet his mercy Will you see the progresse of his jealousie which proues his word to be himselfe imparted to the eare Obserue then the parts of time by which the parts of his promise are famously distinguished in which the parts of his promise are famously justified When Cyrus gaue leaue to the Iewes to depart not from his Countries yet to their owne did hee stay Israel from this departure Or did Israel stay it selfe from this departure Is any man so stupid to suppose Israel so stupid Doth hee not deserue captiuitie that can thinke they would choose captiuitie Perhaps some few besides the aged made their lazie wishes trauell to Ierusalem in steed of themselues some few whose degenerate soules made them captiue wheresoere they were although the Assyrian had neuer conquered them and although Cyrus did release them some few who belike had liued as much without a God as without a Temple But Israel did returne the people of Israel though not the name Israel had before left out Gods Name and now God leaues out theirs now all is Iudah which was before as good as all God made them into one name as well as into one Nation and to shew his loue gaue them for their Prince a Prince whom he loued his seruant Dauid Dauid not in person but in succession He gaue them Zorobabel the restorer with whom they returned to their owne land and were as welcome as the spring with whom they returned to their Ierusalem which was as glad of them as it was once of the Temple with whome they returned not to the Temple yet for the Temple And thus you see them vnited in peace which is their vnion among themselues but now you shall see them vnited in holinesse which is an vnion in themselues which is Gods vnion with them When the Redeemer of Israel descended to Israel when God vouchsafed to endure flesh that man might bee as neere Gods nature as God was pleased to be neere mans conuersation hee made no difference betweene the Ierusalem-Iew and the Samaritan-Iew but prouided Baptisme to bee so tempered for them both that though they

both came vnto it diuided by an inequalitie of sinne they both depart vnited by an equalitie of cleannesse One vnion more you shall behold you shall behold it for as yet you cannot and this is their vnion in triumph You saw before Gods vnion with them and this shall be their vnion with God their vnion as new as the Ierusalem in which it shall bee where Gods seruant Dauid shall be their King as long as the new Ierusalem shall bee a Kingdome Zorobabel had not strength enough to fulfill this promise and our Messias had not time enough to fulfill this promise but when time shall bee no more then shall our Messias the eternall Dauid be their King and restorer for euermore And though this their vnion in triump his not yet performed and their vnion in holinesse but in part performed yet both shall bee and bee as much their wonder as their happinesse But their vnion in peace we haue beheld and their vnion in peace they also might behold a peace almost as admirable as the Peacemaker Cyrus and Zorobabel were instruments but God was the workeman As at the raysing of the dead the bones shall returne into their method and the dust shall bee moulded into flesh and the sinew shall gird them into a body which the breath of the Almighty will instruct with a soule a soule that shall vnderstand the mercy of the Miracle so was the Resurrection of Iudah and Israel from the graue of Assyria As when a man takes two stickes and joynes them one to another into one sticke and they become one in his hand as verely one as his hand and more vnited then the fingers of the hand So was the vnion of Iudah and Israel so plaine so firme in the hand of the almighty And the almighty did stretch out his hand to stretch-out this vnion for an example the fame whereof shall last as long as the world and the blessing of it out-last the world The diuision of Iudah and Israel was the worke of men which it confessed by being bad and short but the vnion of Iudah and Israel was the worke of God begun on earth but to bee finished in Heauen as if it would imitate the Eternitie of the author It is the art of Gods mercy to vnite sinners among themselues and yet by vniting them not to increase their sinnes nay by vniting them to make their sinnes the lesse but it is the holinesse of his mercy to vnite sinners to himselfe and by vniting them to make them like himselfe This is the blessing of Iudah and Israels vnion this is the wonder of the God of vnion But is there no vnion which by similitude can be vnited with this vnion Doth the Creatour of the world confine his power to one Country because hee doth illustrate it in one Country Doth he not dispence his wonders like his essence which can be as eminently euery where as it is truely euerywhere Could not he make euery wonder in the world as broad as the flood which was a wonder as broad as the world or could he not as easily haue made another floud as a Rain-bow by which he tels vs he will make nere another And yet if we will view by reflection our owne Countrie we shall almost asmuch deceiue our eye as employ it whiles we may thinke that as before wee saw Iudah and Israel carried into Assyria so now without a captiuity they are brought into Britany or by a Nationall Metempsychosis which Pythagoras neuer thought-on that they are changed into Britanie Were not both our Britanies since the beginning of nature vnited by nature Did not nature prouide one friendly Tweed to purifie the inhabitants of them both with the same waues Did it not prouide one liberall Cheuiot to aduance them to an equall height of the same sports and prospect Behold the actions of our Britanies since they were visible in earnest since by exactnesse of Commerce they haue refined themselues from fable and neglect and you shall see that they were so wonderfully vnited that there could bee no greater wonder but that they should afterward bee diuided You may see how they were vnited in Entertainmēt the Pleasure of friendship when one King was receiued by another King into his Court and bosome and yet was neerer to his loue then to his heart You may see how they were vnited in Marriage the Constancy of friendship when one King would not onely be the neighbour but also the Sonne of the other King make a neerer vnion then by nature without nature You may see how they were vnited in Warre the Courage of friendship when one King was not onely ready to liue with the other but also to die with him as if they had thought they had not sufficiently proued their friendship till they had ended it And at last indeed they did end it and by a quicker way before death though seldome without it And you may see them prosecute their diuision with such degrees of fury that the intention could not more easily make you beleeue it were naturall then the variety make you beleeue it were artificial Sometime you may see their passion so out-runne their reason that it runnes out of their Country and begins a friendship with a stranger that it may continue a quarrell with a neighbour increasing its strength to increase its hatred and labouring by multitude to bee so sure of reuenge that it may more justly feare its aid then its enemy Somtime you may see their passion so impotent that they will not giue themselues the respite to stay for helpe but preferring a quicke reuenge before a great make small incursions for as small spoyle as if many of them were to make vp but one reuenge and yet all of them but expresse how they rather wished one another a mischiefe then did one Sometime you shall see them more vnhappily deliberate setling themselues in vengeance and a siege shutting vp a City that it may be opened to them wayting vpon a City and hating it vexing themselues as much with the delay of their desire as they could be delighted with the effect of their desire and continually more afraid of a repulse then the besieged were of death nay then of famine which had it bin in the besiegers trenches might peraduenture haue broken through the wals and made them content to make their victory inuisible by making their enemies their conquest and their food Sometime you shall see the bloud of their slaine couer their earth which by an instructing vse of the slaughter doth at the foulenesse of the fact blush with the same bloud with which it is stained nay blush at the slaine with their owne bloud You shall heare an out-cry for the captiuity of a King as if it endeavour'd to call him backe againe You shall heare the Trumpet sound to reuenge for the slaughter of a King though his owne bloud had a lowder voice And yet behold no