Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	affection_n	heart_n	love_n	6,065	5	5.2645	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13017	The heauenly conuersation and the naturall mans condition In two treatises. By Iohn Stoughton, Doctor in Divinitie, sometimes fellow of Emanuel Colledge in Cambridge; and late preacher of Gods word in Alderman-bury London	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23308; ESTC S113792	78,277	283

from his Justice they must needs hate him in both respects As Author legis prohibiting all Malum Culpae which they love by severe lawes and as ultor peccati inflicting upon them Malum Poenae which they hate vindicating their Malum Culpae by sharpe punishment and these are so predominant in them that they cast an aspect of deformity upon other the most lovely attributes of God an aspersion of bitternes upon the most sweete among them so that his infinite perfection and incomparable mercy are so farre from altering and inchanting them that they drive them further from him because though they can see in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they see perfection of beauty but they cannot see affection whereupon to ground propriety And therefore they thinke they doe as indeed they doe make so much the more against them and hence it is that though they cannot hate God for them directly yet they hate him with them and indirectly for them as infinitely aggravating by accident the hainousnesse of their crime as well as the grievousnesse of their condemnation And thus you see the truth is salved and the objection satisfied which if it be not sufficiently opened out of the testimony of the word and the generall ground of mans sinfullnesse I will further shew how that makes a man enemy to God And first you may easily understand it out of the generall nature of sinne which standing so opposite to God the love of it must needes argue the hatred of God for as our Saviour requires obedience as a tryall of the truth of his Disciples love to him If you love me keepe my Commandements Then the Argument will be as strong to conclude backeward If you keepe not Gods Commandements ye hate him But this hath beene intimated already the second more particularly Sinne is enmity to God and that two wayes First Immediately in himselfe Secondly Mediately Immediately against in all those three degrees of hatred which I mentioned before First Comparative Hatred which is when something is preferred before God in our affection and prized above him and this is done in every sinne otherwise how could it come to passe that we should cleave to it or any inferiour thing rather then to God nay forsake God to cleave to it How could we disobey God to obey a filthy lust and that this is truely hatred appeares by that of our Saviour Matth. 6. 24. No man can serve two Misters for either he will hate the one and love the other or else he will hold to the one and despise the other Ye cannot serve God and Mammon nor God and pleasure and the like Where you see such an opposition that if we love any thing beside God so as to be a servant to it we are beside the love of God that should make us his servants we will hate him we must be so farre from serving any thing before him that we have no liberty to serve any thing beside him if we meane to stay in his service this Text excludes not onely all superiors that may outstrippe him but all equalls that may compare with him yea all comportures and competitors with him in our love and service If this be not plaine enough then that is Mat. 10. 37. He that loveth Father or Mother more then me is not worthy of me compared with Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and children and brethren and sisters yea and his owne life also he cannot be my Disciple Whence it appeares that remisser love is but hatred and so to love any thing more then God is to hate him and the reason is plaine both in generall because if those two so unequally loved should come to thwart one another then to shew the love to the principall they would not sticke to doe reall acts of hatred against the other and so discover themselves and in particular because of the infinite eminency of Gods goodnesse above any other thing and so of our obligation to proportionable love But I need not stay long in this it being so plaine that men by nature are wholly averse from God and convert themselves to the creature and therefore enemies and haters of God Secondly the second degree is of Negative hatred namely where there is no love at all and this is easie to be observed in all naturall men toward God for whereas it is the nature of love wheresoever it is rooted to have the command of the whole man and sway it as it listeth all other affections and faculties and parts giving attendance to it as their Queene and Soveraigne and in the love of God this is to be seene in a peculiar manner and therefore we are commanded to love him with all our heart and all our soule and all our might and all our minde The understanding the will the affections all the faculties of the soule together with all the powers of the body must be wholly taken up with this love you shall find that none of these in the carnall man are any thing of kin to the love of God Love is busie in First Not his understanding the mind and thoughts will be alway running on the party beloved dies inoctisque ●ames me me desideres me somnies me expectes de me cogites me spires me te oblectes mecum tota sis meus fac sis postremo animus quando ego sumtum You know who said it and in this case and in this respect the common saying I thinke is verifyed especially animus est ubi amat potiùs quàm ubi animat Where it loves rather then where it lives But is there any such thing in the wicked toward God No surely All things concerning him are meere strangers with them and very unwelcome guests that marre all their mirth The wicked will not seeke after God God is not in all his thoughts Psal 10. 4. And if God offer himselfe as he doth many times And be found of those that sought him not they will not sticke to say either with the foole in their heart there is no God or with them in Job 20. 14. That say unto God depart from us for we desire not the knowledge of thy wayes Againe Love is learned in the knowledge of all the commendable parts and perfections in the party beloved But is there any such thing in the wicked toward God No surely the Booke of Nature lies open before them and will not suffer them to looke off it though they would and yet they will not vouchsafe to looke on it though they ought and reade a noble story of the Power and Wisedome and Goodnesse and Magnificence and Beauty of their Creator but seale up their eyes with a sullen ignorance which would faine feast themselves with the sight of of their blessed Maker and bury their talent of understanding which would faine be imployed to his use and improved

to hell if the hand and the chaine that held him had not beene the stronger or as the noble King Richard the first of the name who when the rest of the Princes and Gallants travailing in the Holy Land where they then warred were come to the foote of an hill from whence they might view Jerusalem the holy Citie then possessed by Saracens without hope of recovery for the present and therefore put Spurs to their Horses every one in a youthfull contention who should be the first and have the maidenhead of that prospect Hee puld downe his Beaver over his eyes and would not gratifie them with the vaine pleasure of so sad a spectacle for God forbid said he that I should be hold that Citie though I could which though I would I know not how to rescue so is it but cold comfort to such to thinke of heaven whose life gives so weake evidence for their Title to it whose possibilities are so remote upon I know not what reversion after such and such and such a thing done which they finde then too late that they are not likely to have either space or grace or place to doe Foolish men that lay the greatest burthen upon the weakest horse and leave that one thing which is necessary to their bed when they are fit to doe nothing God called to them to hasten in their life to day if yee will heare my voyce harden not your hearts then they were loath to forsake their sweete sins as Lot to goe out of Sodome till the Angel pluckt him out then they answer coldly as Austin reports of himselfe Give Lord but not yet then they devise a thousand shifts to delay let Salomon bid them remember thy Creator in the dayes of thy youth they are ready to say to thinke at least as the Devills to our Saviour Art thou come to torment us before our time Whereas they are afraid if they should beginne too soone in Religion they might be Saints and happie before their time but when death comes they change their note their pulse then beates quicke and faint a dangerous symptome of Death O Lord make speede to heare us O Lord make haste to helpe us Then in haste the Minister the Sacrament their prayers then Lord have mercy upon me and so like Gallants that have lost their time in the Alehouse to make amends ride all upon the spurre suriously right Jehues march ready to overrunne the sober traveller so these runne upon the speede at last and thinke to be at heaven before those who have travelled soberly thitherward all their life but what if God should answer their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not yet time in their life with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at their death what if God should say to him as the Crabbe in the Fable to the Serpent when hee had given him his deaths wound for his crooked conditions and then saw him stretch himselfe out streight At oportuit sic vixisse It is too late now you should have lived so What if the sword of Gods Iustice seaze upon him that flies so to the Sanctuary of his Mercy as Joab was slaine even at the hornes of the Altar May not a man receive unworthily not discerning the Lords body by the eye of faith for according to the Father this is the food of Eagles not of Dawes and so eate damnation to himselfe for in this case it is not meate but a knife or sword saith Cyprian The Emperour was poysoned in the Hostie and at last a man may die notwithstanding the Sacrament as the Israelites in the Wildernesse died with Manna in their mouthes Basilides the Emperour of Russia refused a Coelestiall Globe of gold wherein the cunning Artificer as it were in emulation of God had curiously framed a modell of heaven nothing was wanting of the number of the spheares or of the life of the motion which was sent unto him as a rare present from the German Emperour for said he I doe not meane to busie my selfe in the contemplation of heaven and in the meane time did lose the possession of the earth as the German Emperours doe daily to these Turkes it may be wisely and a m●id laught at her master Thales the great Astronomer who gazing on the Starres on a sudden fell into a ditch 〈◊〉 thinke justly and the Iew is little pittled who let goe the helme of the ship which he steered at the first approach of the Sabbath and so suffered shipwracke for ought I know deservedly For our Conversation must he in Heaven indeede but it is not a Iacobs staffe but a Iacobs ladder will bring us thither we must behold the heaven but wee may hold the helme also and guide our course the better as Pilots doe we may looke to our estate and walke in the labours of our calling with diligence and if wee doe this with conscience every day is a Sabbath as Clemens speakes what then is to be done as Basil in a like case Let not all thy delight befor earth but minde also heaven so here we must not be all for the world nothing for heaven Suffer not the world to take up the best roomes in the heart while Christ by that meanes is shuffled into the stable but as the Aethiopian Indges in all their meetings reserve the highest seat empty for God so doe you seeke the kingdome of Heaven in the first place e That house is happy where wordly Martha complaines of heavenly-minded Mary saith the Father Happy is that soule which is so tempered that though it run betweene both yet the by as is alway drawing toward heaven that abounds so much in expressions of love that way that the world may have cause to be jealous and complaine of some neglect that feares not the feare of the worlding that if he should follow holinesse toofast he should not be able to live by the trade like the Athenians who in the Consulation whether they should admit Alexander the Great into their Calender and Canonize him for a God which he sued for at first were very zealous against his impious ambition but were soone cold upon the poli●icke suggestion of a crafty companion who put them in minde of the power of Alexander and wished them to consider lest while they stood so much for Heaven they were likely to lose earth so these had rather forgoe heavenly than undergoe any hazard af the losse of earthly thinga but the Christian not so but resolves Viderit utilitas let the world looke to that let the world goe as it will I will doe according to the command of my Saviour and build upon his Promise Seeke the Kingdome of God and all these things shall he cast upon you Hypocrites whose conversation is betweene heaven and earth like Erasmus as the Papists paint him like the flying Angel in the Revelation which in the Parable of the Sheepe seeke out