Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	beast_n	body_n	spirit_n	3,997	5	5.4285	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07540	Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he had filled up the measure of his iniquity. III. Of mans timely remembring of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good.; Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes	Jackson, Thomas, 1579-1640.; Gods just hardning of Pharaoh, when he had filled up the measure of his iniquity. aut; Donne, John, 1572-1631. aut; Milbourne, William, b. 1598 or 9.	1640 (1640)	STC 17920; ESTC S100914	68,657	328

of a Christian and hee can suffer thy retiring of thy selfe from the world to degenerate into a contempt and despising of others and an over-valuing of thine owne perfections thine owne puritie and imaginarie righteousnesse Let the sixt day on which both man and beast were made of earth but yet a living soule breathed into man remember thee that this earth which treads upon thee must returne to the earth which thou treadest upon this body which loads thee must returne to the grave and thy spirit returne to him that gave it And let the Sabbath remember thee too that since God hath given thee a temporall Sabbath placed thee in a Church of peace thou must perfect all in a Sabbath in a conscience of peace by remembring now thy Creator in all in some in one of these dayes of the New weeke either as God hath created a first day in thee by giving thee the light of the Gospell or a second day by giging thee a Firmament of knowledge of the things that concerne thy salvation or a third day accesse to that place where those doctrines and waters of life are gathered together the Church or a fourth day wherein thou hast a Sun and a Moone Thankfulnesse in prosperitie and Comfort in adversitie or a fifth day in which thou hast Reptilem humilitatem volatilem fiduciam an humble dejecting of thy selfe before God and yet a sure confidence in God or as in thy sixt day thou considerest thy composition that thou hast a body that must dye though thou wouldst have it live and thou hast a soule that must live though thou wouldest have it die Now all these dayes are contracted into a lesse roome in this text into two for here the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either In diebus juventutis in the dayes of thy youth or In diebus electionum tuarum in the dayes of thy choices or whilst thou art able to make thy choice First therefore if thou wouldst be heard in Davids prayer Delict a juventutis c. Oh Lord remember not the sinnes of my youth remember to come to this prayer In diebus juventutis in the dayes of thy youth Iob remembers with sorrow how hee was in the dayes of his youth when Gods providence was upon his Tabernacle and it is a sad but a late consideration with what tendernesse of conscience what scruple what remorses wee entered into the beginning of sinnes in our youth and how indifferent those sins are growne to us now and how obdurate wee are growne in them It was Jobs sorrow to consider his youth and it was Tobits comfort When I was young saies hee all my tribe fell away but I alone went often to Jerusalem For It is good for a man to beare his yoak in his youth saith Jeremie and even then when God had delivered over his people to be afflicted purposely yet he complaines on their behalfe that the persecutor laid the heaviest yoak upon the ancientest men Age is unfit for burdens and to reserve the weight and burden of our conscience conversion and repentance till our age is an irregular incongruous and a disproportioned thing Labore fracta instrumenta ad Deum ducis quorum nullus est usus Wilt thou pretend to work in Gods building and bring no tooles but such as are blunted and broken in the service of the world No man would present a lame horse a disordered clock a torne booke to the King Caro est jumentum thy body is thy beast thy flesh is thy horse wilt thou present that to God when it is lame and tired with excesse of wantonnesse when thy clock the whole course of thy life is disordered with passions and perturbations when thy booke the historie of thy life is torne and a thousand sins of thine owne torne out of thy memorie wilt thou then present this Clock this Booke so defaced and mangled to thy God Thou pretendest to present that indeed which thou doest not present Temperantia non est temperantia in senectute sed impotentia intemperantiae Thou pretendest to present temperance and continence to God and in age temperance is not temperance but onely a disabilitie of being intemperate It is often and well said Senex bis puer An old man returnes to the ignorance and frowardnesse of a child againe but it is not Senex bis juvenis an old man returnes to the dayes of youth againe to present fruits acceptable to God so late in his yeares Doe this then In diebus juventutis in thy best strength and when thy naturall faculties are best able to concurre with the grace of God Doe it too in diebus electionum tuarum Whilst thou maist chuse For if thou hast worne out this word in one sense that it be too late to Remember him in the dayes of thy youth that 's sinfully and negligently spent already yet as long as thou art able to make a new choice to chuse a new sinne that when the heats of youth are not overcome but burnt out then thy middle age chuseth ambition thine old age covetousnesse as long as thou art able to make this choice art thou not able to make a better than this God testifies the power that hee hath given thee I call heaven and earth to record this day that I have set before you Life and Death c. therefore chuse life if this choice like you not saies Josuah to the people If it seeme evill in your eyes to serve the Lord chuse you this day whom you will serve Here 's the Election day bring that which you would have into the ballance with that which God presents you and tell mee what you would chuse to preferre before God As for honour and favour and health and riches perchance you cannot have them though you chuse them but if you have can you have more of them than they have had to whom these very things have beene occasions of ruine It is true the market is open till the last bell ring and ring out the Church is open and grace offered in the Sacraments of the Church but trust not then to that Rule That men buy cheapest at the end of the Market that heaven may bee had for a breath at the last when they that stand by thy bed and heare that breath cannot tell whether it be a sigh or a gaspe whether a religious breathing and anhelation after the next life or a naturall breathing and exhalation of this But finde thou a spirituall good husbandry in that other rule That the best of the market is to be had at first at the beginning For howsoever in thine age there may be by Gods working Dies juventutis God may make thee a new creature and so give thee a new youth for as God himselfe is Antiquissimus dierum so with God no man is superannuated yet when age hath made a man impotent for sinne these are not properly

the eares of God to whom the farthest East and the farther West are but as the right and left eare in one of us Wee heare with both eares at once and hee heares in both places at once Remember mee not my abilities For when I consider my Apostleship to you that I was sent to you I am in Saint Pauls Quorum Quorum ego minimus I am the least of them that have beene sent unto you and when I consider mine infirmities I know I may justly lay a heavier name upon them I know I am in his other Quorum Quorum ego maximus sent to save sinners of whom I am the chiefest But yet remember my labours my endevours at least my desires to doe that great service of making sure your salvation and I shall remember your religious cheerefulnesse in hearing the Word and your Christian-like respect to those who bring this Word unto you and of me in particular so farre above my merit And so as your eyes that stay here and mine that must bee far off for all that distance shall meet every morning in looking upon the same Sunne and meet every night in looking upon the same Moone so our hearts may meet morning and evening in that God who sees and heares alike at all distances That you may come up to him in your prayers on my behalfe that I if I may bee of any use for his glorie and your edification in this place may be restored to you againe in this place and I may come up to him in my prayers on your behalfe that what Paul soever shall plant here and what Apollo soever shall water here he himselfe will bee pleased to give the increase And that if I never meet you till by severall wayes wee have met in the gates of death that within the gates of heaven I may meet you all and there say to my Saviour and your Saviour that which he said to his Father and our Father Of those whom thou gavest me I have not lost one Remember me thus you that stay in this kingdome of peace where no sword is drawne but the sword of justice as I shall remember you in those kingdomes where Ambition on the one side and a necessarie defence of religion against imminent persecution on the other side hath drawne many swords And Christ Jesus remember us all in his kingdome to which though wee must saile through a sea yet it is the sea of his bloud in which never soule suffered shipwrack Though we must bee blowne with strong windes with vehement sighes and groans for our sinnes yet it is the Spirit of God that blowes all that winde in us and shall blow away all contrarie windes of diffidence in his mercy It is that kingdome where we shall all be souldiers but of one armie the Lord of hosts and all children of one Quire the God of harmonie and consent where all clients shall retaine but one Advocate the Advocate of us all Christ Jesus and yet every client receive a sentence on his side not onely a verdict of not-guiltie a non-imputation of sinne but a Venite Benedicti a reall participation of an immortall crowne of glorie where there shall bee no difference in affection nor in voice but wee shall all agree as fully and perfectly in our Hallelu-jah and our Gloria in excelsis as God the Father God the Sonne and God the holy Ghost agreed in their Faciamus Hominem wee shall praise the whole Trinitie as unanimly as the Trinitie concurr'd in making us To end it is the kingdome where we shall end and yet begin but then where we shall have continuall rest and yet never grow lazie where wee shall have more strength and no enemie where wee shall live and never die where we shall meet and never part but here we must FINIS Deut. 5. 29 Two points 1 Point That God earnestly desires the conversion of such as perish 1 Tim. 2. 1. 2. 1 Tim. 2. 1 2. Jam. 2. 6. Vers 7. 1 Tim. 2. 3. Vers 4. Vers 5. Vers 5. Esay 564. 5. Luk. 11. 49. Iohn 12. 49. 50. Esay 49. 14 15. c. Esay 65. 2 3 4 5. 2. Point How it is possible then that all men are not saved Jude 10. Isa 27. 11. 1. Object Answer on Answer Object 3. Answer Object Answer Esa 65. 5. Prov. 1. 20 21 c. In what sense or in respect of what objects Gods will is said to be irresistible What it is to harden The first generall part That God doth not harden all men at all times after this same manner God sometimes hardens privatively only God usually hardens positively but not by his irresistible will Pharaoh was hardned by Gods irresistible will Whether Pharaoh were an absolute reprobate o● created to he hardned The second generall part That the objection proposed hath reference only to Pharaoh or to some few in his case not to all that perish or are reprobated The true occasion of the former objection The Apostles first answer to the former objection explicated In what sense Gods will is said to be the absolute and infallible rule of equitle or justice The Apostles second answer to the former objection So the Septuagint expresse the sense of the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third generall part A discovery of the fallacie wherewith Beza and others have in this argument been deceived That the object of divine approbation or reprobation is not the individuall abstract nature The old man and new suppose not two distinct persons and yet the rewards of joy and paines everlasting are allotted to them That albeit Pharaoh was alwayes one and the same man yet he was not alwayes one and the same object of the divine decree That Pharaoh in the Syllogisme proposed is no singular but indefinite terme That the contention concerning Pharaohs induration hath no contradiction for his ground The conclusion of the Syllogisme proposed indefinitely taken is most true but universally taken is altogether false In what sense the conclusion proposed may be said to be universall universalitate subjecti Whether granting that Pharaoh was a reprobate from eternitie wee must grant withall that Pharaoh was a reprobate in his middle age youth or infancie That Pharaoh in his youth or infancie was not excluded by Gods irresistible decree from possibilitie of repentance The fourth generall part This division is not formall nor so exact as is required in arts and sciences That many men are not comprehended under either member of this division That one and the same man according to the diversitie of time or qualification may be the true and proper subject of both parts of this division That this doctrine delivered is no way prejudiciall to the certainty of salvation but rather directs us how to make our election sure Gen. 8. 1. Isay 49. 15 Bernard Psal 111. 4. Iam. 1. 18. Job ●9 4. Tobit 1. 4. Lam. 3. 27. Isay 47. 6. Basil August Deut. 30. 19. Josuah 24. 15. Iohn 7. 39. 1 Pet. 4. 19.