Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	ghost_n	holy_a	10,800	5	5.0214	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16696	Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.	Brenz, Johannes, 1499-1570.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 3601; ESTC S108281	65,005	180

teacheth vs the true and perfite way to repent For the Scripture sayth the people of Niniue beleued in the Lorde This is the true and certaine way of repentaunce to beléeue in the Lorde The which thing being vttered and spoken Epicures and contemners of true godlynesse can scarce refraine laughter estéeming that there is nothing more easie to be done than to beleue in the lord But I would not that we should erre For whē fayth in the Lorde is required of vs let vs knowe and vnderstande that a worke no lesse hard heauenly and diuine is required of vs than was the creation of heauen and earth If a man should say vnto thée make heauen and earth thou wouldest thinke that a worke impossible and aboue thy strength were required of thée But when it is sayde beléeue in the Lorde a thing no lesse impossible is required of thée then the creation of heauen and earth Impossible I meane it is to fleshe bloud but not impossible to the spirite and spirituall force The which thing to explicate let vs take the example of the Niniuetes For where as it is sayde that they beléeued in the Lorde it is ment that they beléeued the sermon which IONAS made at the commaundement of the Lorde that it was the true diuine and heauenly voyce of god But how hard a thing it was to beléeue this many thinges doe declare For first of all if we haue respect to the person of IONAS although he were counted a great Prophete among the Israelites yet notwithstanding he was not of so great authoritie among the Niniuetes whiche were vncircumcised Gentiles It is maruell therefore that they sayde not what haue we to do with that Iew that straunger what meaneth that fugitiue and runnagate fellow hath God talked more with him than with our Bishops and high Priestes If it had béene the purpose of God to ouerthrowe our Citie woulde hée not sooner haue reuealed it to our King or to some of our chiefe rulers in the Citie than to this runneawaye iewe But neither the Citizens nor the Magistrates nor the King himselfe obiected any suche thing to IONAS but simply beléeued his worde as the worde of god Wherefore it is manifest that they were stirred vp to beléeue not by humane power but by heauenly force euen by the spirit of god Furthermore if we marke the text well when it sayth They beléeued in the Lord it shall easily appeare that fayth is not a humane worke but a diuine worke For to beléeue in the Lorde comprehendeth thrée things 1 The first is to beléeue that the lawe of God is true when it reproueth vs of sinne and condemneth vs for sinne and pronounceth vs to be guiltie of all as well corporall as eternall punishmentes But to beléeue this is not a worke of the fleshe but a worke of the spirite Let vs beholde therefore the sermon of IONAS There are yet sayth hée fortie dayes and then shall Niniue be ouerthrowne This is a sermon of the lawe which is in effect as if he had sayde You Niniuets ye are vngodly men and the moste wicked sinners in the whole world Wherfore God within fortie dayes will so ouerthrowe and destroye your Citie that ye shall be cast both body and soule into hell To take such a sermon in good part and to beléeue the same to be true is not of the flesh and bloude but a worke of the holy ghost For men being left and giuen ouer vnto their strength cannot abyde to be reprehended much lesse to be tolde that they shall bée damned Wherefore if they pacientlye beare reprehension and acknowledge their sinne and damnation it is manifest that they are indewed with the power of the holy ghost 2 Secondly to beléeue in the Lorde is to beléeue the promise made to Abraham as concerning Christ that is to beléeue that the remission of our sinnes our lyfe and saluation is eternall true and infallible But to beléeue this cannot be brought to passe in man but only by the holy ghost For it is not a worke of the flesh or of humane wisedome but only of the spirite of god Let vs therefore once agayne consider of the sermon of IONAS There are yet saith he fortie daies and then shal Niniue be destroyed Although this sermon séemeth only to be a sermon of the law yet notwithstanding he which vnderstandeth the lawe of God aryghte he vnderstandeth also that in this sermon is conteined the sermon of the Gospell of Christ For Paule as concerning the law sayth The law is a schoolemaister vnto Christ Wheresoeuer therfore the lawe doth condemne vs there doth it referre vs vnto Christ that wée might be deliuered from damnation Moreouer S. Paule sayth The scripture that is the law of the Lord hath concluded al things vnder sinne that the promise of the faith of Christ Iesus might be giuen to those the beleue That is to say The law bringeth vs to the knowledge of sinne not that we shoulde perish in sinne but that we shoulde be referred to Christ by fayth and by him obtayne saluation Also the Lorde by the mouth of Ezechiell sayth I will not the death of a sinner but rather that he turne from his wickednesse and lyue But the law threatneth death to the sinner yet not that hée shoulde perishe by death but to the ende he might be stirred vp to come vnto Christ by fayth and so obtaine lyfe So this sermon of IONAS includeth in it selfe the Gospell of the séede of Abraham as concerning Christ For he woulde not that the Niniuets should perishe but that they shoulde be conuerted to the séede of Abraham which is Christ by faith and might haue in him remission of sinnes and eternall lyfe To beléeue this is not a worke of the flesh but of the spirite 3 Thirdly to beléeue in the Lorde comprehendeth also in it selfe to beléeue the commaundementes of the Lorde to be diuine and that it is necessarie to exhibite vnto them obedience by faith and to bring forth the true fruites of repentaunce namely the acknowledge of our sinne and fayth in Christ To doe this also we are vnable without the ayde of Gods spirite For we cannot truly obey the commaundements of God vnlesse the Lorde encline our hartes therevnto by his holye spirite Wherefore when it is sayd in the texte that the Niniuets beléeued the Lorde it meaneth not that they only had a light beliefe and imagination of God but it signifieth that they shewed foorth these thrée things namely that they beléeued themselues to be sinners and that they deserued not only destruction but also eternall damnation Secondly that they beléeued to receiue pardon and forgiuenesse of their sinnes for the seede of Abraham onelye which was Christ whose Prophete IONAS was Thirdly it signifieth that they determined with themselues euer after to auoyde sinne and to obey the commaundements of god This is that true repentance which God regardeth and which obteyneth

their naturall impietie by the which they haue deserued euerlasting punishment if God for Christs sake had not forgiuen the same Furthermore that they maye be styrred to the more ardencie of prayer and faith So IONAS also although he were so excellent a Prophete that by his preaching he restored the decayed kingdome of Israell as it is written in the xiiij Chapter of the fourth booke of kings Yet notwithstanding he is nowe compassed about with so great feare of death that in dying he is more cowardly and effeminate than any common or rascall Souldiour But God would exercise him in this feare that he might know his owne estate and so be stirred the more earnestly to pray Wherefore let vs not feare our saluation in the perill of death but rather let vs haue a sure trust hauinge respect vnto Christ the sonne of God who hauing suffered the feare of death hath deliuered vs from the malediction of this feare that although we be wrapped and tangled in the same yet notwithstanding we shall not perishe but be saued for Christes sake Thirdly IONAS is not onely vexed with grieuous feare of death but also dispayreth of hys corporall lyfe I am cast sayth he out of thy sight that is thou hast no more respect vnto me to preserue me in this life neyther shall I sée any more thy holy temple that is I am constrained in this Whale to die that I may go no more to the flocke of thy Church in thy temple What is the cause therefore that the Prophete dispayreth of his lyfe where is his fayth Coulde he beléeue that GOD would saue his soule and not beléeue also that he would preserue and saue his body Can not God rayse vp men from death to lyfe how could he not than preserue those in lyfe which are yet liuing Did he not saue the Israelites in the redde sea howe than coulde hée not saue IONAS in the Whales belly These and such like might be obiected to the prophet dispayring of his corporal life in the Whales belly But the prophet by this desperation sheweth foorth no part of wicked incredulitie or distrust no more than Paule did when he sayde we were grieued out of measure passing strength so greatly that we dispaired euen of lyfe Also we receyued an aunswere of death in our selues For there is two maner of deliuerance or saluation from death The one is corporall the other is spiritual And euerye one truely which beleueth in Christ hath the certaine promise of the spirituall and heauenly saluation and deliueraunce from death For Christ hath ouercome death and sayth Euerye one which béeleueth in me shall not die for euer Wherefore we must in no wyse doubt or dispayre of this deliueraunce and saluation For whosoeuer dispayreth of the same shall die for euer The other is the corporall lyfe the which although it hath béene promised and is perfourmed by God towardes manye yet notwithstanding wée haue not a generall promise at the handes of God that euery one which beléeueth in Christ shall alwayes corporally be deliuered from the perils of death Wherfore séeing this externe and corporall deliueraunce hath not a certaine promise it can not certainly be looked for but we must committe our will to the will of god Wherevpon we may gather that our Prophete IONAS dispayred not of the true and eternall saluation and deliueraunce which hath a certaine promise in the séede of the woman and in the séede of Abraham which is Christ As touching the corporall saluation and deliueraunce séeing it hath not a certaine and expresse promise it cannot conceyue a certayne and vndoubted trust but it must call vpon God and repose and commit the certaintie of the deliueraunce to his will. For so Christ taught vs by his praier that we being compassed about with externe and corporall perils from the which to be deliuered we haue no certaine promise shoulde pray vnto God that he woulde vouchsafe corporally to defende and deliuer vs Let this cup passe sayth our sauiour Christ from me yet not as I will but as thou wilt This if we doe with hart and minde then shall wée oftentimes haue a deliueraunce out of perill vnlooked for when all hope is gone euen as it happened to IONAS to the thrée yong men in the fierie Ouen in Babilon to Daniell Dauid and such lyke Yea in all our trouble God will make a way in the midst of the same whereby we may escape But if this deliueraunce happen not vnto vs yet neuerthelesse our celestiall deliueraunce is most sure and certaine by the which whosoeuer beleueth in Christ and calleth vpon the father in his name shall neuer be destitute Now it foloweth in the other verses what the Prophete did in so great feare of death and desperation of life ¶ But thou O Lorde my God hast brought vp my life againe out of corruption when my soule fainted within me I thought vppon the Lorde and my prayer came in vnto thee euen into thy holye temple They that hold of vaine vanities will forsake his mercye But I will doe thee sacrifice with the voyce of thankesgiuing and will paye that which I haue vowed for why saluation commeth of the lord And the Lord spake vnto the fishe and it cast out IONAS againe vpon the drie lande THe Prophete hath rehearsed the troubles afflictions yea the flames of hell fire with the which he was tormented in the Whales bellie Nowe followeth the other part of the Canticle or Psalme in the which the Prophet sheweth what he did to obteyne delyuerance from such narrowe strayts and to slake the tormenting heate and rage of hell fire Although sayth hée I went downe to the bottome of the hilles and was barred in with earth yet notwithstandinge thou O Lorde God hast brought my lyfe againe out of corruption But hast thou deliuered mée I doing nothing or rather dispairing No truly I was not ydle in the Whales bellye but when my soule was troubled within me I remembred thée O Lord that my prayer might come to thy holy temple We sée here that the Prophet in his extréeme necessitie had no other respect and regarde than to the Lorde himselfe to whome he came by earnest and faythfull inuocation and prayer Whereas many of vs being set in affliction and trouble make haste to impacience to curssing to blaspheming the name of god But by this way we obtaine not deliuerance but our affliction miserie is the more increased For if we couet to be preserued and deliuered in aduersity and trouble we must make hast to pray vnto the Lorde For inuocation is the waye by the which we purchase vnto vs true deliuerance Euery one sayth the Prophet Ioell which inuocateth or calleth vpon the name of the Lord shall be saued The which saying being once vttered by the Prophet Ioell is also repeated by Peter and Paule and therfore worthy to be noted There is nothing that