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
A87557	An exposition of the epistle of Jude, together with many large and usefull deductions. Formerly delivered in sudry lectures in Christ-Church London. By William Jenkyn, minister of the Gospel of Jesus Christ, and pastor of the church at Black-friars, London. The second part.; Exposition of the epistle of Jude. Part 2	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J642; Thomason E736_1; ESTC R206977	525,978	703

they may procure much credit though they ask but little cost Besides natural conscience will not be put off with a total laying aside of duty and if Satan can cheat poor souls with putting a Pibble in stead of a Pearl into their hands he thinks it as much cunning as if he put nothing into their hands at all nothing doth so dangerously hinder men from happiness as the putting off themselves with shadows and appearances of that which is really and truly good He who is altogether naked may be sooner brought to look after the getting a garment then he who pleaseth himself with his own rags wherewith he is already clad A man who is smoothly civil and morally honest is in greatest danger of being suffered to go to Hell without disturbance he snorts not in his sinful sleep to the disturbing of others and he is seldom jogged and disquieted nay perhaps he is highly commended Christians please not your selves in the bare profession and appearances of Christianity that which is highly esteemed among men may be abominable before the Lord let not the quid but the quale not the work done but the manner of doing it be principally regarded examine your selves also concerning the principle whence your actions flow the righteousness whereby they are to be accepted the rule by which they are regulated the end to which they tend and as the Apostle speaks Let every one examine his own work and consider whether his duty be such as will endure the Scripture Touchstone 2. Withering and decaying in holinesse Observ 2. is a distemper very unsuitable and should be very hateful to every Christian It was the great sin and wo of these seducers and should be look'd upon as such by us and that upon these following considerations 1. In respect of God Decayes in our Christian course oppose his nature in whom is no shadow of change Mal. 3.6 Psal 102.24 I am the Lord saith he I change not He is eternally I am and ever the same his years are throughout all generations And what hath inconstancy to do with immutability how unlike to the Rock of ages are chaffe and stubble no wonder that his soul takes no pleasure in those who draw back and that they onely are his house who hold fast the confidence and rejoycing of the hope Hebr. 10 38. Hebr. 6.6 firm to the end If a frail weak man will not take a house out of which he shall be turned within a few years how unpleasing must it be to God to be so dealt with 2. Spiritual decays and witherings are unsutable to the works of God His work is perfect Deut. 32.4 he compleated the work of Creation he did it not by halves Gen. 2.1 The heavens and the earth were finished and all the host of them God finished the building of his house before he left His works of providence whether general or special are all perfect he never ceaseth to provide for and sustain the creatures the doing hereof one year is no hinderance to him from doing the like another and another nay the day week month Psal 23. Psal 71.17 18 Christus perseveravit pro te ergo tu pro illo perseveres Bern. de temp 56. Ibi tu figas cursus tui metam ubi Christus posuit suam Idem Ep. 254. Obtulerunt ci Judaei si de cruce descenderet quòd crederent in illum Christus vero pro tanto munere sibi oblato noluit opus redempti●nis humanae inchoatum relinquere inconsummatum Perald p. 216. year generation end but Gods providentiall care still goes on he upholds every creature nor is the shore of providence in danger of breaking he feeds heals delivers cloaths us unweariedly goodness and mercy follow us all the dayes of our lives he regards us from our youth and forsakes us not when we are gray-headed Most perfect are his works of special providence Redemption is a perfect work Christ held out in his sufferings till all was finisht Though the Jews offered to beleeve in him if he would come down from the Cross yet would he not leave the work of mans Redemption inconsummate He finisht the work which was given him to do he saves to the utmost delivers out of the hands of all enemies nor doth he leave these half destroyed they are thrown into the bottom of the Sea he hath not onely toucht taken up but quite taken away the sin of the world Nor will he leave the work in the soul imperfect he is the author and finisher of our Faith His whole work shall be done upon Mount Sion he will carry on his work of grace till it be perfected in glory where the spirits of just men shall be made perfect and the Saints come unto a perfect man 3. Spiritual witherings and decayings are opposite to the Word of God 1. The Word commands Spiritual progressiveness Be thou faithful unto the death Rev 2 10. Let us not be weary of well doing Gal. 6.9 Look to your selves that we lose not those things which we have wrought John E●p 2. v. 8. Let us go on to perfection Hebr. 6.1 Perfecting holiness in the fear of God 2 Cor. 7.1 Take heed lest there be in any of you an evill heart of unbelief in departing from the living God Hebr. 3.12 2. The Word threatens spiritual decays If we sin wilfully after we have received the knowledg of the truth there remaineth no more sacrifice for sin but a certain fearfull looking for of vengeance and fiery indignation which shall devour the adversaries It is a fearful thing to fall into the hands of the living God Hebr. 10.26 27 31. I have something against thee because thou hast left thy first love Rev. 2.4 If any man draw back my soul shall have no pleasure in him Hebr. 10.38 3. In aternum se divino mancipat familatui Ob hoc inflexibilis obstinatae mentis punitur aeternaliter malum licet temporaliter perpetratum quia quod breve fuit tempore vel opere longum esse constat in pertinaci voluntate ita ut si nunquam more●etur nunquam v●lle pec●are d●sineret ita ●ndefessum presi icu●● stud ●m p●o●profectione reputatur Perald ubi supra The Word encourageth proceeding in holiness I will give thee a crown of life Rev. 2.10 Yet a little while and he that shall come will come and will not tarry Hebr. 10.37 Behold I come quickly and my reward is with me Rev. 22 12. He that endureth to the end shall be saved Nor need it seem strange that the proceeding of a godly man in holiness for a few years is rewarded with eternity for as the sin of the wicked is punisht eternally because they being obstinate and inflexible would sin eternally should they always live so the sincere desire and endeavour of the godly to proceed in holiness is crowned eternally because should they always live they would always and progressively be holy 4. Spiritual

convincing David of his sinne Who hereby was made his own judge and spared the Prophet the unpleasing paines of a large application 4. By perswading the reprehended of our love to their persons and convincing them that t is not the person who hath sinned but the sinne of the person which we strike at A man will take any thing from one that loves him A Chirurgion wee will not strike though he cut us deep whereas we will not endure half those wounds from a murderer without returning stroke for stroke 5. By mixing hopes of pardon with the severest reprehensions and denunciations When God had humbled Adam hee concludes with the promise of the seed of the woman Thus Joseph dealt with his brethren when he had humbled them Thus Nathan with David The needle of the law is but to make way for the thred of the Gospel and the most legall reprehension must bee uttered with an Evangelicall purpose and intention For the second this compassion must bee exercised by putting a difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word having several readings and significations is differently rendred by interpreters The vulgar Latin reading the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interprets it arguite judicatos reprove them as being judged without hope of recovery it making the Apostle to speak of the openly and incorrigibly wicked and so Beza saith he found it in three Greek copies But this is overthrowne by comparing this with the next exhortation But others save with fear c. the opposition is destroyed by this exposition Others reading also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they hold to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet interpret it arguite judicati reprove some while ye are judged that is faithfully admonish them though they condemn and censure you but since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie discerning or putting a difference and this signification is most sutable to the Apostles scope which is wisely to direct them to discern betweene offender and offender since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a middle signification and may be as well taken actively as passively I therefore doubt not but it is most aptly rendred by reverend Beza Or dijudican●es habito delectu putting a difference that is between those who are more gently and those who are more severely to dealt with by reason of their several demerits and dispositions c. More particularly this putting of a difference between some and others is considerable in two respects 1. In respect of the parties offending 2. In the way of their offending 1 For the parties 1. Difference is to be put between Magistrates in publick authority and private persons In the reproving of the former more prudence and caution is required their authority being to be honoured when their faults are reprehended Of this see more Part. 2. pag. 152. Difference is to be put between those of more soft tender and humble dispositions and those who are more rugged and pertinacious A Venice-glasse is not to be rub'd so hard as an iron or brasse-vessel A word will do more with some then a blow will do with another A gentle admonition will be more prevalent with one then a dreadfull commination will be with another The reed will be more easily bowed then the sturdy oak The fitches are not threshed with a threshing instrument neither is the Cart-wheel turned about upon the Cummin but the fitches are beaten with a staffe and the Cummin with a rod Isa 28.27.3 Difference is to put between those of nearer relation to us and others Snakes or Foxes I will destroy in my own and my neighbours garden but with more hatred and indignation in my own then in his Sinners in mine own family my own servants children relations I should oppose and reprove for sinne with more zeal then anothers By how much an enemy is nearer to me by so much the more sharp is the conflict with him 2. In the way of their offending 1. Some offend either in judgment or practice of ignorance blind zeal as the Jews who had the zeal of God but not according to knowledg Ro. 10.2 Paul persecuted the Church of God ignorantly Others of malice and obstinacy who know they offend and yet persist Between these a great difference is to be put Tit. 3.10 Philip. 3.15 Some of simple ignorance who have not the means of knowledge others of wilfull and affected ignorance who are willingly ignorant and refuse the means of knowledg 2. Some offend secretly and so the scandall is the smaller the offence being known but to few haply but to one Others sinne publickly and the sun is a blushing beholder of their enormities and they are observed by all If the offence bee private First admonish the party between thee and him If he hear thee not tell the Church If he offend publickly he must for preventing the like in others be openly reproved 1 Tim. 5.20 The plaister must be as broad as the sore 3. Some sinne of infirmity over-born by the violence of sudden passion others of premeditated contrived forecast The latter is to be more humbled The one fell by a slip and trip as it were the other lay down yea made his bed as easie as he could before 4. Some have falne but once 't is the first fault the first time they were overtaken others live in and practise sinne as their trade their element Gentle physick will serve for a begun distemper a chronicall disease is cured more hardly and harshly 5. Some are Leaders and captains in wickednesse haply heresiarchs and masters and authors of heresie the contrivers and commanders of impiety others are poor misled seduced souls like Absaloms followers now the heads of treason and conspiracies are most severely punish't Mark them who cause division Rom. 16.17.6 Lastly some offend in matters of highest and most vast importance Haply their errour is fundamentall as Papists in justification by works Idol worship c. possibly their practice hath been bloody their offence adultery incest c. others offend in matters not of so high a nature as haply in an errour disciplinary or if in doctrine not overturning the foundation but building of hay and stubble upon it All sins want an equall price and merit for satisfaction but not an equall severity in our reprehension OBSERVATIONS 1. Obs 1. Those duties which seeme most opposite must be reconciled in our practice Holy mourning and rejoyceing love and hatred holy anger and meeknesse zeale and Compassion Job was holily both patient and impatient Patient under his crosses Impatient against the sinfull counsell of his wife Moses was the meekest man and yet eminent for zeale when he was with God he prayed for the people when with the people he pleaded even with the sword for God Holy duties never interfere among themselves Causam populi apud Deum precibus causam Dei apud populum gladiis allegavit Greg. In vaine doe men pretend the