Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	author_n	grace_n	zion_n	16	3	9.7662	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

extra nos these intra nos vero spiritu Dei inscripta Written by the very Spirit of God For God hath sent the Spirit of his Sonne into our hearts whereby wee crie Abba Father And though the sound of saluation delighteth the eare yet the ioy and sweetnesse is in the heart Deus est mel in ore God is hon is in the mouth Melos in aurc Musicke in the eare iubilum in corde and ioy in the heart Veniet veniet dies indicy vbi plus valebunt pura corda quam astutia verbis conscientia bona quam marsupia plena quandoquidem index ille nec verbis falletur nec donis flecteur The day will come the day of iudgement will come when cleane hearts will more auaile then crastinesse in words and a good conscience then a full purse seeing that the Iudge will neither be deceiued with words nor mooned with gifts If then a good heart shall bee of such worth at that day it is principally to be regarded in this lise Now before we passe-from this note with mee here the hypocrites which haue onely the outside of greatnes like stage-players which appeare like Kings vnto others themselues being no better then beggars These hypocrites serue the Lord in shew not in trueth Christians onely in name Saints onely in shew These are painted boxes wherein are hid deadly poysons vnder Iesabels painted face a whorish behauiour These cleanse the outside but within is a denne of theeuish affections O generation of vipers how should ye escape the damnation of hell Vnto this purpose serueth that storie wherein I reade of Hercules which begot Scithes on a monster whose vpper parts were like a woman and her lower parts like a viper Me thinkes the hypocrite resembles this monster his vpper parts shall be like a woman I meane his smooth and splendent words but his lower parts or if you will his heart is like the viper For as historians report the viper eates a way out of the belly of her damme with the danger of her life that bred her so the hypocrite eates vp the bowels of his mother the Church that brought him foorth crying out against disorders abroad whiles there is none at home in his owne heart I speake not against professors but against hypocrites to whom I say as Chrysostome said Aut esto quod appares aut appare quod es Either be as thou seemest or appeare as thou art I would to God they would bee either open enemies that so we might beware of them or faithsull friends vnto Christ and his Church These are sicke of wantonnesse in religion and are so hote about the question de modo that it is to be feared the enemy steales away the matter of religion out of their hearts It is strange to see if that wee will not shew our selues refractarie wrangle about shadowes and speake against authority our sermons are hissed at and our persons are derided These are prosessors of note when they speake bitterly their names cary it away strongly with our scandals Note here the proud persons with their top and top-gallants that build towers in the ayre and a heauen on earth whiles there is a hell in their consciences The proud person is Deo odibilis diabolo similis and sibi damnabilis Odious vnto God like the deuill and damnable to himselfe witnesseth the saying of the Apostle God reiecteth the proud and giueth grace to the humble Eucry proud man is an idolater because he loues his pride and makes that his God no maruell then if hee be reiected For Nemo potest Dominis rocte seruire duobus No man can serue two masters God and Pride Yet the proud man will and if either be vnserued God shall he will be sure to couer his backe with externall brauerie whether God line his soule with grace or no. You shall see many of these gallants put a whole inheritance into a trunke and metamorphise a whole mannour into a sute of apparel And no maruell when the best farme in it will doe no more then pay for a paire of shooe-strings besides a band in the fashion starched with the deuils liquor and in the punke colour to beautifie it And now they flourish it out in brauery what with their curled haires painted faces and foolish if notfooles coates Thus shine they like starres thinking themselues to be Gods among Saints when God knowes and I feare they be but deuils among men I conclude with the authour to the Hebrewes It is good to haue the heart established with grace and as Seneca saith It is better to haue a soule furnished with grace then a bodie decked with glorious apparell that so wee might be like vnto Nathaniel of whom it is said Behold a true Israelite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom there is no guile Ioh. 1. 47. But I haue not yet done with the subiect New fallow your fallow it was plowed before but for the sowing of euill seede The husbandman in the countrey can better vnderstand this then the citizen The maner of the husbandman is to fit his tillage according to his seede The ground wherein he sowes Barley Oates Pease and Tares needeth but one yeeres plowing whereas the ground where Wheate and Rye is to be sowen hath two yeeres plowing During the time that it lies plowed and not sowen it is called fallow ground Such is this fallow ground of their hearts which was made ready for the sowing of iniquitie As the same Prophet witnesseth Cikerbu cattannur libbam For they haue made ready their hearts And as another Prophet witnesseth They lie in waite for blood Likewise Dauid sayth That they lie secretly as a Lyon in his denne Thus the wicked not of infirmitie but of meditation and deliberation runne into sinne Prauus vsus vix aboletur A wicked vse is hardly abolished Assidua consuetudo vitium in naturam conuertit saith Augustine A continuall custome conuerteth vice into nature For it is a pastime to the wicked to doe euill whereas the godly hath no delight in sinne Seneca by the light of nature could say that Bonus animus nunquam erranti obsequium accommodat A good minde neuer reacheth the helping hand vnto error Insomuch that the heathen said that Bona cupido animi bonus Deus est A good desire in the minde is a good God Whereas the minds of the wicked are bent to commit sinne with greedinesse as Salomon saith Come say they let vs lie in waite for blood Of purpose you see not by infirmitie notwithstanding the Lord by the Prophet pronounceth a woe against them that imagine wickednesse vpon their beds There are two things that make the wicked thus bent in their minds to sinne The first is the corruption of nature which is corrupt of it selfe and iudges those things to be good which are euill and those things euill which are good As the Apostle witnesseth The naturallman knowes not

paines sweateth abundantly and runneth exceeding swistly For heauen is not promised vpon small tearmes When Christ told his followers of the bread of heauen hee commaunded them to worke for it if they would haue the same when he told them of the Pearle he said they must seeke for the same before they could haue it When Paul told the Corinthians of a Crowne hee said they must runne for it or goe without it For no man is crowned before he striue We reade in Scripture that the children of God were watching not sleeping working not idleing running not sitting The husbandman is a copie to our hands in this point which first plowes then sowes then harrowes then weedes then reapes and lastly it is fit for bread for his table but nothing you see without labour If this terrene haruest requireth such paine how much more the celestiall yea it is Ars artium the Arte of artes truely to seeke the Lord and requires the more diligence First because the way and the markes are obserued by the vapours of errors and the fogges of darkenesse by that infernall spirit which hath opened the bottomlesse pit so that the smoke surgeth vp whereby the Sunne and Aayre of knowledge are darkened that the way is become very difficulte and hard to finde therefore requireth the more vigilancy It is knowen that the lesse the obiect is to the sight of the eye the more steadily is the sight fastened vpon the same that it may aspect it the better and perceiue it the clearer The like must you doe in seeking the Lord seeing the way is so obscure not in it selfe but by Sathans malice and our corruption to bee the more carefull in seeking the same For Arta est via vere quae ducit adguadia vitae The way is straight and quickly mist that leades vs vp to glorious blisse Therfore diligence must seeke it and vigilance keepe it Secondly when we haue with the spouse found out the way to the Lord then doth Sathan begin to lay stratagems for vs whereby to stay vs in our ambulation if Gods assisting spirit and diligence should not preuent him The deuill neuer suffers man to be at ease for before regeneration he sets vs to make bricke as Pharaoh did the Iewes that is to commit sinne so that man before grace is but the deuils slaue And when we are going out of Egypt that is out of sinne he followes with an host of persecutions till wee come at heauens gate Therefore our life and the time of grace is like the state of the Iewes in building the walles of Ierusalem which wrought with one hand and fought with another Such is our military life while we are in this world that while wee labour to seeke the Lord by faith and repentance wee must fight against the deuill by prayer and patience Is it not then a worke of great labour and diligence Let there be a double vse made of this first to seeke the Lord more carefully Secondly when we haue him to keepe him with greater vigilancy I haue not yet done with this seeke the word it selfe will teach you how to seeke for derosh comes of darash signifies to enquire and vsing this word the Lord intimates his owne ordinance of which men ought to enquire namely at the mouth of his word and Prophts witnesseth another Prophet which liued in the times of this Prophet saying To the Lawe and the Prophets If yee aske enquire and turne should not the Priestes lippes preserue knowledge and the people seeke the Lawe at his mouth You see then a verball enquire is to be made an auricular attention obserued of vs towards the ordinances of God Man is the Lords aduerbe the deuill verbe the Lord saith enquire at my ordinances and walke according to that rule the deuill saith enquire not for hee can saue thee without this seeking But beleeue him not for by the testimony of Christ he is a lyer and wee haue all found it true in our first parents to our woe and misery had not God disolued his workes in the Elect. Good reason to seeke him in his ordinances for hee hath made a promise to meete vs there and not elsewhere Was not Cornelius sanctified by Peters ministery and the Eunuch by Philips God could doe it by other meanes but he will not thou must be saued by the ministry of man or thou shalt be damned Let this teach you to make reuerent account of the ordinance of God and to vse the meanes that God hath appointed for your saluation let not the meanes of the man hinder thee but looke thou to God which worketh by them therefore despise not prophesying Note here then the folly of those persons which contemne the ministery of men Hee that contemned Moses Lawe dyed how much more he that despiseth so great saluation as this And therefore as the Apostle saith He that despiseth these things despiseth God who hath appointed them The obiect FTh Iehouah this is the obiect and afairer marke we cannot ayme at then the Lord. For as anima vita est corporis the soule is the life of the body so Deut vita ese animae God is the life of the soule Take away the soule the body dies take away God and the soule dispaireth Whereof Augustine saith There is nothing missed more dangerously and nothing sought more laboriously and nothing found more profitably The Riuers of Paradice the springs of Lebenon the Streames of Sion the Fountaines of Hermon proceede from this Ocian For in him we liue moue and haue our being from whom proceedes the springs of grace the streames of redemption and the arme of protection There are three things which my soule loueth saith Salomon So there are three things we haue neede of Power for Protection Mercy for Redemption and Grace for Sanctification all which are to bee found in this name Iehouah which consisteth of three consonants which are the three laeues of Gods Booke in the first you may read Power in the second you may read Mercy and in the third Grace This name Iehouah is a compendium of the whole Trinitie Father Sonne and holy Ghost with all their attributes and as in the Godhead there are three persons so in this Iehouah there are three consonants and three vowels the Greekes call this name Tetragrammaton that is of foure letters which are but three saue that one is twise sounded The first is Iod which signifies principium a beginning which commeth of none but the other floweth from him and this is Elohim Cod the Father which is called principium sine principio a beginning without beginning The second is he and signifieth ens a being or to be or to giue being and this betokeneth Ben Elohim God the Sonne for by him were all things made and because Christ hath two natures God Man therfore he hath two hee s The third is vau which is