Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	soul_n	whole_a	worth_a	1,913	5	9.2236	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12814	Three sermons tvvo of them appointed for the Spittle, preached in St. Pauls Church, by John Squier, vicar of St. Leonards Shoredich in Middlesex: and John Lynch, parson of Herietsham in Kent.	Squire, John, ca. 1588-1653.; Lynch, John, 1590 or 91-1680. aut	1637 (1637)	STC 23120; ESTC S117834	61,921	114

it was a sacrifice offered in remembrance of that same passage in the truth of the thing done Israels first-borne you see were preserved in figure of that same truth a certaine Lamb you see was slain Yea but in the meane while where is nostrum you will say Where is that same Passeover which I said was Ours For all this while have we been only in Israel you know and what is Israels I am sure is nought to us True it is not I must confesse but yet for all this have but patience I beseech you for a little time and I nothing doubt but with Gods assistance to repay with interest what erst I promised and to make it cleare unto you how that as well as Israel even we Christians also have a Passeover a passage over from as great an evill a passage over to as great a good For proofe hereof I pray tell me what think you I beseech you of our soule Is not that a thing we must needs grant every whit as deere unto us as our first borne Yea a thing in truth for whose salvation for whose safe passage I meane from hence to Heaven there is no man I thinke so devoid of reason that will not give both first borne and all hee hath too Againe what think you I beseech you of Gods vengeance continually hovering over us for our sinnes and every houre every moment ready to powre us downe to hell Is not that a thing as much to bee dreaded by us as that destroying Angell was by the Israelites yea and by so much the more too by how much wee are to feare eternall death more than temporall But now when by reason of Adams sinne we were all liable to condemnation expecting hourely when Gods justice should have ceazed upon our soules that God in mercy was then pleased not to destroy us with the Egyptians that is as S. Paul phraseth it not to condemn us with the world but to passe over us to spare us as he did his own children some times the Israelites not suffering the Exterminator to have any power at all upon us that thus it was what is more plaine I beseech you throughout the whole body of the New Testament Where read wee not if you have observed it in many places of our being delivered from wrath 1 Thess 1.10 Of our being freed from the Law Rom. 8.2 Gal. 3.13 Ephes 2.5 Of our being redeemed from the Curse Of being saved by Grace And in the fift of St. John the 24. vers where wee have both the terminos of this happy passage of ours reade we not expresly how that each true beleever is already passed from death to life Well then that a Passeover we have that is most certaine you see even we Christians as well as the Jewes yea and that such a Passeover in truth if wee well examine it as wherewith the Jewish Passeover must not compare No neither in respects of that evill which in either Passeover was avoyded the evill in theirs being only a bodily danger wheras it was a spirituall danger you see that wee escaped in ours nor yet in respect of that good which in either Passeover was effected the good in theirs being only a temporall deliverance whereas it was an eternall deliverance you see that was wrought in ours What will you say now unto the meanes ordained by God in either Passeover for the effecting of this good for the avoiding of this evill for the working of this deliverance for the escaping of this danger Even in this respect too is not their Passeover far inferiour alas to ours even as farre as the earth is inferiour unto the heavens even as farre as the creature is inferiour to the Creator Yes for whereas the meanes in theirs was only agnus as saith Saint Ambrose irrationabilis naturae behold in ours it was agnus divinae potentiae whereas the meanes in theirs was only a lamb that was taken by them out of the fould behold in ours it was that Lambe that descended for us downe from heaven even that very Lamb which both S. Peter speakes of and S. John the Baptist points at namely Christ Pascha nostrum Christus est 1 Pet. 1.19 our Passeover saith my text is Christ 2 And the truth is if wee well consider with our selves what was to be done for us in our Passeover what the state we were to passe from what the state wee were to passe unto wee must needs grant how that in all reason none could have been our Passeover save onely Christ alone none the meanes of our passage from the state of wrath to the state of grace none the meanes of our passage from the state of death to the state of glory save onely that Lambe qui tollit peccata mundi even that Lamb of God Joh. 1.36 qui in sinu Patris est that most holy immaculate Lambe Christ For alas alas in the case wee were in could any other lamb have served the turne think you could a lamb out of the stock have beene a sufficient ransome for a mans soule for that which is of more worth than all the lambs in the whole world are yea in truth than the whole World it selfe is or a whole world of worlds besides Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Proclus of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the redemption of a soule is a greater purchase than either the wealthiest Saint could have compassed or the mightiest Angell how much lesse then could a common lamb trow you have a considerable recompense and counterprice I say not for all the soules in this or that onely particular Kingdome but even for all the soules of all the people in all the Kingdomes under Heaven But now such a Lambe it was that wee wanted such a Lambe that we stood in need of even a Lambe by whose meanes and merit the destroying Angell might bee made passe over not the soules onely of some few Israelites in our little Angle only of the Land of Egypt but over all the soules of all mankinde that either are or have beene since the world began Why and blessed be God and we have cause to feast for it I think such a Paschal Lambe it is that we now have God in mercy having so provided for us that even his onely Son you see should be our Lambe for Pascha nostrum Christus est our Passeover saith my text is Christ Christ I say and in very deed such a true Paschal Lamb is Christ such a perfect Passeover our Passeover such a compleat Passeover ours as that to ours the Jewish Passeover was but as the shadow unto the substance the Jewish Lambe to ours but as the type unto the truth For proofe hereof doe but see the Parallels I beseech you betwixt their Passeover and ours betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt our crucifigible Passeover and their legall one and I

God he knowes but a sorry handfull of men if they compare themselves with the whole world doe yet think that this common Passeover of ours should bee slaine incommunicably for none but them alone In Hebr. 2. ver 9. Christ tasted death we reade for every man in 2. Corinth 5. ver 14. hee died Saint Paul tells us for all so that when in this my text here we do reade of Christ our Passeover how that he was sacrificed for us it is in effect you must know but the very same with that in Rom. 8. ver 32. where God delivered up we reade his owne Son pro nobis omnibus for us all Howbeit I would not that you should here mistake mee as if the benefit of Christ his passion I thought should redound to all men and as if because in Heb. 2. Christ tasted death for every man I might therefore hold that every man should reap the fruit of it unto salvation No however it was that sufficienter as wee say and in respect of the dignity of the price paid Christ was sacrificed we may say very wel for every one of us in the whole world for Tanti quid valet saith Saint Augustine Quid nisi totus orbis Quid nisi omnes gentes what one worldly thing except the whole world it selfe could be worth the bloud-shedding of the Son of God yet because the Jewish Passeover was never kill'd if you have observ'd it but for such onely as were made count of as in Exodus 12. ver 4. you may reade if it please you more at large for this cause therefore I say onely for them amongst us was Christ slaine efficienter saith Estiu● to purpose I meane for them only simpliciter saith Topporus for them onely with effect whom God having chosen from before all eternity to bee Sons as we may call them of the society shall now eate this Lambe in their severall families shall apply Christ unto themselves by faith So then the reason why all are not saved is not want of merit in Christ but of faith and grace in them that perish That thus it was what is more plaine I beseech you than that in Galat. 3. ver 27. where reade we not how that the promise of the faith of Jesus is given to them only that beleeve Yes and therefore Si non credis saith Saint Ambrose non tibi passus est Christus never dreame thou O man that Christ was sacrificed for thee in case it be so that thou doest not beleeve The truth is did Saint Paul write here unto an infidell people not converted some ground then might profane miscreants have to hope that Christ was sacrificed here for them but the endorsement if you marke it of this Epistle runs not unto all at Corinth without exception no but Ecclesiae Dei quae est Corinthi unto them that call there on the name of Christ now Quo modo invocabunt in quem non crediderunt how possibly can men invoke him in whom they have not as yet beleeved Why then for Us beleevers it was that Christ was sacrificed you see for Us beleevers I say for Us. For Us I say and for such of us two waies may wee say that Christ was sacrificed for us for our good and for us in our stead for us for our behoofe and for us in our behalfe First for our good for we must not thinke that Christ our Passeover was slaine in vaine here that the Sonne of God did dye gratis as we say that the soveraigne fountaine of Christ his bloud was let out to run at waste wee must not thinke that this boxe of ointment farre more precious than that of Spikenard elsewhere was broken spilt and powred forth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to no purpose The good questionlesse is most infinite that doth redound unto us from Christ his sacrifice yea so infinite as that here in this life wee cannot perfectly conceive it because alas here in this life wee doe not perfectly receive it the greatest part of what we enjoy being the least part of what wee expect the greatest part of what wee have in re the least part of what we have in spe Indeed wee may here meditate perhaps on some few particulars of what Christ hath gained for us by this his sacrifice but the exact knowledge as well as the full fruition of such benefits being reserv'd especially for the life to come beyond the faculty it is of our best Arithmetick to recount the summe of them to compute them all One thing I am sure of the sole benefit that doth now accrue unto us by Christ his sacrifice is not onely as some fond miscreants have dreamed our confirmation in the Gospell no if this were all I would gladly know then in what one particular above the rest the death of Christ here doth more advantage us than the death might have done of some other man Doth not S. Paul tell us of himselfe how that what he suffered was for Gods chosen sake the Elect that is as it is Col. 1.24 for Christ his bodie sake the Church Well but how for the Elect how for the Church it would be knowne Mary as my Lord of Sarum cleeres it in that most excellent exposition of his non pro illis redimendis non expiandis not that he might satisfie for their sinnes nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul had not wherewith to pay his owne scores much lesse then would his stocke hold out to defray the debts of other men sed pro illis confirmandis adificandis in doctrina Evangelica but that by his sufferings he might confirme and stablish them in the truth and certainty of what he had preached and that by this means they being strengthened in the faith and verity of the Gospel salutem consequantur quae est in Christo they might obtaine that salvation which is in Christ But now did St. Paul doe this by his death 2 Tim. 2.10 and did Christ may we thinke no more by his did the Disciple doe this by his death and did the Lord may we thinke no more by his nay in truth did Christ here no more for us now by his death than what by his miracles if we doe but well bethinke our selves he had done formerly we shall finde in his life time and what very well hee might have done for us though he had never tasted death at all Why suppose I beseech you that after a long time spent amongst us here in this world in all pietie innocency and demonstration of the Spirit our blessed Saviour at last like the Prophet Eliah elsewhere should have beene charioted up into heaven without death and from heaven should have given a specimen of his power and majestie unto us on earth here might not even this alone have been enough we may think to have established us in the Gospel this alone have beene abundantly enough to have confirmed and strengthened us in the