Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	chapter_n	principle_n	verse_n	3,689	5	10.9273	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30594	Moses his self-denyall delivered in a treatise upon Hebrewes 11, the 24. verse, by Ieremy Burroughs.	Burroughs, Jeremiah, 1599-1646.	1641 (1641)	Wing B6097; ESTC R4358	105,177	285

helpe by it hence wee have a most remarkable place in the 18. Psal v. 2. where he blesseth God for deliverance from all his enemies hee shewes what it was carried him through all the troubles hee had by them namely his faith pitched upon God for in that one verse hee hath nine severall expressions to shew God to be the full object of his faith in the times of all his distresses as First he is Jehovah Secondly he is my rocke Thirdly he is my fortresse Fourthly he is my deliverer Fifthly hee is my God Sixthly hee is my strength Seventhly he is my buckler Eighthly hee is the horne of my salvation Lastly he is my high tower And as hee hath trusted in him so in the same verse he resolves to trust in him still for so he saith my God my strength in whom I will trust The time of Habakuk his prophecy was a time of much trouble to the Church of God and then that which upheld the spirits of godly men and enabled them to suffer hard things it was their faith chap. 2. 4. The just by faith shall live when other mens spirits shall faile and sinke and dye in them then they shall live faith making just shall uphold them Faith in this case is like corke that is upon the nett though the leade on the one side sinkes it downe yet the corke on the other keepes it up in the water David professeth in the 27 Psalme v. 13. that hee had fainted unlesse he had beleeved Beleeving keepes from fainting in the times of trouble Saint Paul tells the Corinthians in the second Epistle and the first chapter verse 24. that by faith they stood it is faith that makes a man stand in the greatest trialls And therefore when Christ saw how Peter should bee tempted hee tells him that he had prayed that his faith should not faile noting that while his faith held all would bee sure when hee began to sinck in the waters as he was comming to Christ it was because his faith began to faile him So when our hearts beginne to sinke in afflictions it is because our faith begins to faile us We reade Acts 14. 22. that Saint Paul and Barnabas exhorted the disciples at Iconium and Antioch to continue in the faith and presently they adde that wee must through much tribulation enter into the kingdome of God noting what use they should have of their faith to carry them through all Saint Paul saies of himselfe together with the rest of beleevers in the first epistle of Tim. 4. 10. Therefore wee labour and suffer reproach because wee trust in the living God Trusting in the living God is that which will carry a man through service and suffering whatsoever it bee But wherein lies the power of faith to take off the heart from the world and carry it through sufferings First It is the primary worke of this grace wherein the very beeing of it consists for the soule to cast it selfe upon God in Christ for all the good and happinesse it ever expects to relye here for all to roule it selfe upon God as an al-sufficient good to make an absolute resignation of all unto him so as to betrust him with all and to commit all unto him for ever Now this implies the taking off the heart from the things of the world for faith takes off the heart from its selfe therefore much more from any thing in the world and where this is sufferings cannot be very grievous because the whole good of the soule is now in God Psal 37. 7. Rest in the Lord and waite patiently where the soule pitches upon God as the rest and the al-sufficient good of it it will waite patiently whatsoever hard thing befalles it Secondly by faith the soule comes to have a higher principle to enable it to see God in his glory and majesty his greatnesse and infinitenesse his holinesse his justice and goodnesse then ever it had before It is true that by the use of reason we may come to understand much of God but certainely faith presents God to the soule after another manner then ever it formerly saw him or then any other man can see him untill faith comes into the soule it may well say it never knew God but now it sees him infinitely glorious and high above all It sees the infinite fountaine of all good and what an infinite dreadfull thing it were to be separated from this God or to have the wrath of such an infinite Diety to bee provoked against his creature We know by reason that the world was made by God but Saint Paul saith in the third verse of this chapter that by faith wee understand that the world was made so that the same thing may be knowne by reason and by faith too but faith being a higher principle discovers it to the soule in a higher way then reason can It is made one of the speciall fruits of Moses faith that enabled him to endure in all his sufferings in the 27. v. of this chapter that he saw him who was visible of which hereafter onely observe for the present that God is invisible to any eye but to the eye of Faith now where God is seene so as Faith presents him to the soule t is impossible but the feare of such a Deity must needes take mighty impression in that soule and all the glory of the world must needes be darkned to it and the least displeasure of the great God more troubled at then all the miseries that all creatures under Heaven are able to bring upon it How easie is it for a man to despise the World when faith gives him a cleare sight of God Isai 40. 5 6. The Text saith The glory of the Lord shall be revealed and then the voyce said Cry all flesh is grasse and all the goodlinesse thereof is as the flower of the field and vers 7. the latter end Surely the people is grasse When the glory of God appeares then all flesh and all worldly glory is but as grasse as the flower of the field as a contemptible thing Thirdly faith discovers the reality of the beauty and excellencie of spirituall supernaturall and eternall things revealed in the Word which before were looked upon as notions conceits and imaginary things In the first verse of this chapter faith is said to be the evidence of things not seene the word there translated evidence signifies the demonstration that convinces the soule throughly of the certainty and truth of such things as by reason and naturall parts are not seene And againe it is the substance of things hoped for the word is very significant in the Originall it is that which gives a substantiall being to the things of eternall life now when faith comes in the glorious mysteries of the Gospel the high priviledges of the godly the excellencie and beauty of grace the great things that God hath prepared for his servants are

was honoured of them by the name of Mercurius And Clemens Alexandrinus cites one saying that Moses taught the Israelites letters and from the Iewes he sayes the Phoenicians had them and from the Phoenicians the Graecians For the beauty of his body it was incomparable when he was borne hee was exceeding faire so Act. 7. 20. The words in the Greeke have a greater emphasis with them then our English expression hath fine elegant so as citizens are when they are trimmed up in their bravery upon dayes of festivity that is the propriety of the word and this is said to be exceeding in the text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fayre to God divinely beautifull a kinde of divine beauty was upon him a beauty beyond humane beautie such beauty as in his very face a divine lustre appeared The Scripture useth this phrase to signifie the highest degree of a thing as Ionah 3. a very great citie it is in the Hebrew magna Deo so here exceeding faire venusta Deo Iosephus reports of him that by that time hee was three yeares old God added an admirable grace to his countenance so that there was none but was amazed at the beauty of Moses and would leave their serious businesse to feede their eyes with Moses his incomparable beauty their eyes were held with it that they could not tell how to looke enough upon him and hee sayes that they never went from him but unwillingly And for the sweet temper disposition of his spirit that was exceeding amiable the Scripture saies that hee was the meekest man upon earth Numb 12. 3. And Josephus in his fourth booke and last chapter sayes hee was so free from passions that hee knew no such thing in his owne soule he only knew the names of such things and saw them in others rather then in himselfe And fourthly for honour in the world he was very eminent the adopted son of Pharaohs daughter the name of this Pharaohs daughter Iosephus tells us was Thermuthis he sayes likewise she was the onely child Pharaoh had Pharaoh had no sonne to inherite the kingdom and that this his daughter Thermuthis had no child and therefore having found Moses shee set her heart upon him and feined her selfe to bee with child and kept Moses hid untill such a time as it might be thought to bee her owne child to that end that he might inherite her fathers crowne And further hee tells us that this daughter of Pharaoh was much beloved of her father and that in respect to her he loved Moses also which appeares in this relation that hee hath Hee saith that when Moses was a little one Pharaohs daughter brought him to her father put him into his armes he to gratifie his daughter tooke off his owne diadem and set it upon Moses head There were likewise divers prognostications that Moses should hereafter doe great things Iosephus saith that Amram Moses his father had a speciall revelation concerning this childe that he should be delivered from the danger of being slaine and that hee should bee a deliverer of his people He tells us likewise that when Pharaoh put his diadem upon his head hee though but a little child tooke it off and stampt it under his feete whereupon some of his Magicians would have had him put to death saying that it was a signe that this child in time would cast downe Pharaohs Crowne And one Gualmyn a later writer writing of the life of Moses hath this relation that when Moses was three yeares old Pharaoh made a great feast and his Queene holding him by the right hand and his daughter together with Moses by the left his Nobles being bid to sit before him Moses before them all tooke Pharaohs crowne from his head and set it upon his own whereupon all being amazed one Balaam a Magitian put Pharaoh in minde of a dreame hee had had which was this There stood before him an old man having a paire of scales in his hand and in one of the scales there appeared to him as if all Aegypt the children and women had beene in it in the other scale hee saw onely one childe which downe-weighed the whole Kingdome and all that was in the other scale This is Moses whose faith whose selfe-deniall is set downe unto us thus glorious in this Scripture one who might have lived a most brave life in the enjoyment of the highest honours the swetest pleasures the choisest delights that heart could wish yet this Moses refused to be called the sonne of Pharaohs daughter This Moses chooses rather to suffer afflictions with the people of God this Moses is contented to bee scorned and contemned for Christ he ventures upon the wrath of the King and endures it all In this excellent argument of the selfe deniall of such a worthy of the Lord we are to consider First what he refuses namely to bee accounted the sonne of Pharaohs daughter for Moses was generally reputed to be her owne sonne and honoured as her owne son but he thought it a greater honour to be a sonne of Abraham to come of the promised seede to have his pedigree from Gods people this hee accounts more noble and this hee will rather glory in though hee does prejudice himselfe in great p●eferments dignities and riches and all kind of outward glory that otherwise hee might have enjoyed from whence the point is That nobility of birth and court honours and all outward delights are to bee denied for Christ Secondly wee are to consider the time when this was it was when hee was of full yeares the words in the originall are when hee came to bee great and the observation from this is That it is then truly honorable indeede to deny honours and pleasures when wee have opportunitie to enjoy them to the full in the very prime of our time Thirdly wee are to consider the principle which carried him on which was faith and from thence the point is That faith is the principle that must carry through and make honorable all a Christians sufferings For the first CHAP. I. SECT 1. That nobilitie of birth and all honours and delights whatsoever are to be denyed for Christ IT must bee granted that nobility of birth in it selfe is a blessing of God The children of nobles have an honourable mention in Scripture Eccle. 10. 7. Blessed art thou O land when thy King is the sonne of Nobles The chiefe the nobles in Israel are called the renowned in the congregation Numb 1. 16. and Isay 5. 13. that which is translated honorable men is in the originall their glory and so by Arias Montanus gloria ejus The Nobility are the glory of a kingdome and Iude. 8. where some are said to speake evill of dignities the word is glories 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men in eminent places are or should be the glory of those places and of the