Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	become_v	body_n	life_n	5,856	5	4.6957	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10839	Oberuations diuine and morall For the furthering of knowledg, and vertue. By Iohn Robbinson.	Robinson, John, 1575?-1625.	1625 (1625)	STC 21112; ESTC S110698	206,536	336

In wiveing and thriveing take counsayl of all the world and so men had need But in this busines affection so far over-rules reason in the most as they could willingly make their choyse without the counsayl of their nearest and wisest freinds Herein therefore freinds should be officious and forth putting and that both in love of their freinds and for their own sakes also who so oft as their freind marryes make an adventure and the same full of danger whether they shall not wholly or in a great measure loose their freind which is oftens seen Herein parents specially must both preserv the right which God and nature hath given them and do the dutie which the one and other hath layd upon them as accounting their children theirs most of all other things Whom if they this way bestow conveniently and in due time they provide well both for them and themselvs For them in preventing two dangerous evils uncleannes and unfit matching For themselvs according to the saying of Democritus that he who gets a good husband to his daughter findes another son as he looseth his daughter that gets an ill one The vertue of the wife is the housbands ornament so is the housbands the wives much more And therefore Philons wife being demanded why she alone went so plainly apparreled made answer that her housbands vertues were ornament sufficient for her If her practise were a rule and that housbands vertues were to be measured by their wives homelynes in at●yre eyther fewer housbands would be thought vertuous then are or more wives ●ound soberly apparreled then are After goodnes fitnes in maryage is most to be regarded that so much that as for a pare of gloves or yoak of oxen two alike though meaner both of them are fitter and better for use then if the one were more excellent So in this maryage pare and yoak the woman best qualifyed is not alwayes the best wife for every man nor every man the best qualifyed the fittest housband for every woman but two more alike though both meaner sort better usually And according to this Pittacus being demanded by a freind what kinde of wife he should marry answered one fit for him Fitnes of years is requisite that an old head be not set upon young shoulders nor the contrarie which is worse Fitnes in estate lest the excelling person despise the other or draw him to a course above his reach Fitnes for course of life and disposition unto it the dislike whereof in either by other breeds many discontentments Lastly agreement of affection and inclination what may be to all good persons and things Onely it is good if the one be too fierie-hoat and suddeynly moved that the other can cast on the more cold water of forbearance But now seeing there is seldom or never found such conformitie betweene man and wife but that differences will arise and be seen and so the one must give way and apply unto the other this God and nature layeth upon the woman rayther then upon the man although the man should not to much look for it nor use all his authoritie ordinarily at least which none but fools will doe As the glasse sayth one though never so rich of gold and pearl if it represent not the face of him that looks into it is not to be regarded so neyther is the wife how well endowed soever otherwise except she frame and compose her self what may be unto her housband in conformitie of manners Many common graces and good things are requisite both for housband and wife But more specially the Lord requires in the man love and wisdom and in the woman subjection The love of the housband to his wife must be like Christs to his church holy for qualitie and great for quantitie both intensively and extensively Her person and whatsoever is good in her he must love fervently mending or bearing if not intollerable what is amisse by the former of which two he makes her the better and himself by the latter And if her faylings and faults be great he by being inured to bear them patiently is the fitter to converse quietly and patiently with other perverse persons abroad as Socrates sayd he was by bearing the dayly home-brawlings of Zantippe Neyther sufficeth it that the housband walk with his wife as a man of love but before her also as a man of understanding which God hath therefore affoarded him and means of obteyning it above the woman that he might guide and goe before her as a fellow heyr of eternall life with him It is monstrous if the head stand where the feet should be and double pittie when a Naball and Abigail are matched together Yea experience teacheth how inconvenient it is if the woman have but a litle more understanding though he be not wholly without then her housband hath In the wife is specially required a reverend subjection in all lawfull things to her housband Lawfull I mean for her to obey in yea though not lawfull for him to require of her He ought to give honour to the wife as to the weaker vessell But now if he passe the bounds of wisdom and kindenes Yet must not she shake of the bond of submission but must bear patiently the burden which God hath layd upon the daughters of Eve The woman in innocency was to be subject to the man but this should have been without all wrong on his part or greif on hers But she being first in transgression hath brought her self under an other subjection and the same to her grevious in regard of her housband oftens unjust but in regard of God alwayes most just who hath ordeyned that her desire should be subject to her housband who by her seduction became subject to sin And albeit many proud women think it a matter of scorn and disgrace thus to humble themselvs to God and their housbands and even glory in the contrarie yet therein they but glory in their shame and in their housbands shame also and whilst they refuse a crosse chuse a sin of rebellion both against God and their housbands Which shall not escape unpunished from God though many fond housbands nourish them therein and by pampering and puffing them up by delicate fare costly apparrell and idlenes teach them to despise both them themselvs and all others Mariage hath divers ends that make it convenient and one that makes it necessarie for the most which is the preventing of that most foul and filthy sin of adulterie And this brand it deservs in speciall manner seeing he who coupleth himself with an harlot becomes one body with her which cannot be sayd of him that consorts with a theif or murderer or drunkard in their sins as also for that such a one sins against his own body Not that he sins not against his own soul too or that all others sinning sin not against both body and soul but in regard of

the works of his worship but in those also of our conversation with men and putting our selvs in all our waies under his protection and that specially in the time of distresse or danger that as the bodily hand gets and gathers strength by being diligently used in works competent so may also the Spirituall hand do which Faith is Now as for our succesfull wrestling against the Rulers of the darknesse of this World and spirituall wickednesses in high places we must put on amongst other parcels of the Armour of God the Shield of Faith so must we not forget the Helmet of Salvation Hope whose strength is great to bear off all blows of temptation and that with chearfulnesse For what burthens of afflictions and temptations will not he cherfully undergo that expects undoubtedly their speedie ending in endlesse happinesse Alexander the Great meaning to invade Asia and giving away his riches aforehand being asked what he would reserv for himself answered Hope But what is the shadow to the substance He hoped for the Kingdom of Persia we of Heaven And what if his hope stretched it self to the Monarchy of the whole World It was but to this World wherein also it was frustrated and perished with him But the Anchour of our hope is cast within the veil and extendeth to the World to come being also firm and stedfast and which cannot be disappointed nor shall have other end then in being perfited in the end of all the full fruition and eternall possession of happinesse with God Were it not for hope the heart would break but we having this hope faint not but hold fast the profession thereof without wavering yea even glorie in afflictions under the hope of the glorie of God Lastly Touching Love as it is the affection of union so it makes after a sort the loving and loved one such being the force thereof as that he that loveth suffereth a kind of conversion into that which he loveth and by frequent meditation of it uniteth it with his understanding and affection Thus to love God is to become godly and to have the mind after a sort deified being made partakers of the Divine nature in its effects to love the World is to become a worldling and so of the rest Thus in the Parable of the Tares the Children of the Kingdom are called good Seed and Wheat as growing and becoming Wheat of the Wheat or Seed sowen in them as the Wheat ear groweth of the Wheat corn As on the contrarie ungodly men are said to have eyes full of Adulterie and the like and not onely to be sinfull but sin unrighteousnesse darknesse and beliall as being even metamorphized and transformed into the evils which they love and delight in Oh how happie is that man who by the sweet feeling of the love of God shed abroad into his heart by the Holy Ghost which is given him is thereby as by the most strong coards of Heaven drawn effectually and with all the heart to love God again who hath loved him first and so becomes one with him and rests upon him for all good and happinesse For this our love to God there is required not onely the positive affection of the heart aspiring unto union with God upon knowledg of him as the chiefest good both in himself and to us in Christ and a contentation in him so known and obtained but withall that we exercise prove and approve that our love to him in our love to such good persons and things as unto which he hath imparted some sparks of his goodnesse especially to his good Children and good Word and Ordinances He cannot love him that begetteth saith the Apostle who loveth not him and that in deed and truth who is begotten in truth of affection and in deed of action for his comfort and this with greater bent of both as the graces of God are more eminent in him Neither loves he God that loves not his Word and that both in affection of heart and effect of readie obedience to all his Commandments We must take heed of a shadowish love of goodnesse and pietie onely in the abstract and must love it in the concrete where both the person and good in him is visible in whom Hypocrites for the most part hate and persecute it He but pretends to others the love of goodnesse or imagines it in himself that loves not good men for it Lastly He that loves not his brother whom he sees how can he love God whom he sees not Not but that there is matter of love infinitely more then in any or all men but because for the loving of God we want the advantage of sense and motive of compassion by which our love to our distressed brethren is holpen This love is the fulfilling of the Law the love of God being the greatest Commandment and the love of our neighbour like unto it It is also that to which the Gospel in the end leads us by which Gospel or new Covenant God writes his Lawes in the mind and heart of his and so perfits the one in the other And so naturall to Christians is this brotherly love as that the Apostle makes account he needs not write to the Churches to teach them that which God taught them so many wayes By this we know our selvs to be raysed from death to life by it all others know us to be Christs Disciples if we love one another See said the Heathens pointing at the Christians how they love one another and see said the Christians of them how they hate another Oh that Heathens could not now say of Christians as they sometimes said of them If we were perfit in this Love we needed no other Law to rule us either in the duties towards God or our neighbours no more then do the Angels in Heaven and Souls of the Faithfull men departed who by the Law of Love alone do live both most perfit and most happie lives And indeed to love as we ought is a verie happie thing wherein we resemble God and the Angels as by the contrarie we complice with the Divel and wicked men who live in mallice and envie hatefull hating one another And howsoever naturally we desire rather to be beloved then to love yet is it incomparably a more both excellent and blessed thing to love then to be beloved as it is to give rather then to receav Besides Love is the Loadstone of Love And the most readie and compendious way to be beloved of others is to love them first They taking knowledg thereof will be effectually drawn to answerable good will if they be not harder then Iron and such as have cast off the chains and bonds of common humanitie for even Publicans and sinners love those that love them Yea admit thy love of them never come to their knowledg yet will God by the invisible