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	part_n	whole_a	26,351	5	6.3148	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95657	Pseudeleutheria. Or Lawlesse liberty. Set forth in a sermon preached before the Right Honourable the Lord Major of London, &c. in Pauls, Aug. 16. 1646. / By Edvvard Terry, Minister of the Word, and pastor of the church at Great-Greenford in the country of Middlesex. Sept. 11. 1646. Imprimatur. John Downame.	Terry, Edward, 1590-1660.	1646 (1646)	Wing T781; Thomason E356_11; ESTC R201136	37,931	42

and wounds Pro. 23. 29. Nay who can count the hurts that by drunken distempers come both to the body and soule First to the whole body especially to the head and stomach and liver and those more noble parts as also the rheumes gouts dropsies palsies apoplexies inflammations and other distempers hence arising Oh how doth the excesse of wine and any other strong liquor fire the bloud casting the body into feavers c And secondly how doth it inflame the soule too filling that with lusts as hot as hell So that drunkards shall one day be forced to confesse what they will not now beleeve as it was spoken in another case 2 Ki. 4. 40. Oh there is death in the pot And therefore the Greeke Poet spake wittily that if the head-ach were to be before the wine men would be sober if those sad consequences which oftentimes follow beastly distempers were to be endured before hand people would not be drunke And if those most filthy and loathsome diseases the just consequence of incontinency were to be suffered before these acts of filthinesse were committed people would be chast yee heare what oftentimes befalls those two brethren as one of the Ancients calls them Drunkennesse Lust saying Nunqua● ego ebrium putavi castum drunkennesse and chastity being incompatible yee heare how it s often with these two sworne servants of the Devill whereas the sober chast temperate man who desires to possesse his vessell in holinesse at the Apostle speaks 1 Thes 4. 4. to glorifie God in his life feeles knowes none of those things You may helpe me with your meditations herein for the like may be said of many other worker of darkenesse which the Devill imploies his servants in serving divert lusts as the Apostle speakes Tit. 3. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being as slaves to lusts engaging them to every sin one lust drawing a wretched sinner into one sinfull course others ha●ing and pulling him into other evill waies making poore wretches thus miserably distracted and seduced as it is Jer. 9. 5. to weary themselves to commit iniquity or to moile and toile to goe to hell How have many miserable people been content meerely led by the instigation of the Devill and enflamed by him the Devill who is most tyrannicall where he is most obeyed to submit unto commands that have been most heavy hatefull yea most unnaturall as those who caused their Sonnes and Daughters to passe through the fire to Molach Levit. 20. 3. I could aboundantly inlarge I le only ad this that if Satan have had such power to perswade poore mis-led seduced creatures to submit themselves unto such unreasonable imposi●ions n●● thinks every one who hath not quite lost himself should be more readily induced to yeeld a most cheerefull obedience unto God his most holy righteous equall just commands whose Commandements are not grievous 1 Iohn 5. 3. To put their neckes under that yoke which rebellious spirits here in my text throw off because his yoke is easie his burthen is light Mat. 11. 30. And that thy heart may not be hardned that thou maiest not be quite undone by the deceitfullnesse of sin observe but this one rule when ever thou art tempted unto any thing that is evill to view the tentation on both sides to take notice as well of the certaine bitternesse as of the apparent sweete that is in sin which sin is fitly resembled by those Locusts mentioned in the 9 C. of the Rev. who had the faces of men and the haire of women but to these they had the teeth of Lions and the tailes of Scorpions and there were stings in those tailes The Devill when he tempts a man unto any thing that is evill presents nothing unto the sight of man but what may please content his corrupted nature those most fearefull and sad consequences of sin as death hell judgement and everlasting separation from the presence of God the Devill keepes out of sight that the misery of a wretched sinner may not be knowne till it be felt not felt till it cannot be possibly avoyded And to conclude this point Let all be exhorted who wilfully rebell against the just commands of God to read their sinnes acted in the examples and smitten too upon the backes of others How was it with Ahab who cast off God and joyned himselfe to Idols as the Prophet Hosea phraseth it Hos. 4. 17. T is sayd of him 1. Kin 21. 20. That he sold himselfe to worke wickednesse in the sight of the Lord but afterward he lives to rue to repent his bargaine No sooner had Pharaoh asked that bold blasphemous question Who is the Lord that I should obey his voice to let Israel go Ex. 5. 2. but presently the frogs the lic● the flies the caterpillars which the Prophet calls Gods great Army Ioel 2. 25. rise up in armes to tell him and these poore weake despreable creatures will not give proud Pharaoh over till they have humbled him and magnified their Maker Pharaoh and all Aegypt might heerese● how weake they were and what in impotent power they served when they could neither resene themselves nor yet be delivered from the incursions of frogs lice and flies There is a very memorable story which I dare affirme for truth that many yeares since I brought from the Easterne India where I lived at the Court of the Great Mogol for more then two yeares The story is this There was a great Cavalier and Nobleman of that Court that was much in credit with that King and that he might keepe that favour esteemed it the highest point of Religion to flatter the King which made him a great neglecter and contemner of God Upon a time this wretched man sitting in dalliance with one of his women she pluckt an hayre from his breast his nipple in wantonnesse I conceive without the least thought of doing him hurt the little wound that small and unexpected instrument of death made presently began to foster and in short time after become a Cancer incurable When the poore wretch saw that he must needs die he uttered these words which are very well worth the recording and remembring Who would not have thought sayd he but that I who was bred a Soldier should have died in the face of mine enemy either by a sword or a lance or an arrow or a bullet or the like instrument of death but now too late I am forced to confesse that there is a great God above whose Majesty I have ever despised who needs no bigger a Lance then an Haire to kill an Atheist Oh let us further collect out of those many menaces and threatnings denounced against this sin in the booke of God what their end is like to be that obey not the truth but obey unrighteousnes that obey not the Gospel of God And what in conclusion this sinne is like to cost and when we haue cast up our whole reckoning we may borrow those words to

and an inferiority a command and a subjection a mastery and a Dominion in every order of men specially designed The body Politike is very fitly compared unto a naturall body which must not be all head or hand or foot but distinguished into superior and inferior parts for every member to doe its particular office The Heart or Soule sitting in the middest of the body as a King upon his Throne and according to the dictates of the heart the tongue speakes the eyes looke the feete move the hands stir c. Now a body Politike may most fitly be resembled to this Naturall body wherein there are parts as the Apostle speakes more and lesse honourable 1. Cor. 12. yet all tending to the mutuall decency service and succour of the fame body The Aegyptians made an Eie and a Scepter the Embleme by which they figured their government a Scepter for Jurisdiction and power an Eie for watchfulnesse and discretion And certainely a Kingdome without order and government is like the body of that fayned Giant Polyphemus without an eie or rather like a body without an head or which most fitly resembles it like that confused Chaos before the Creation where heighth and depth light and darkenesse were mingled together In the beginning therefore when heaven and earth were first made God established a superiority and rule in other creatures after their kinde and afterwards in man So Gen. 1. 16. God made two great lights the greater to rule the day and the lesser light to rule the night he made the starres also And one starre to differ from another in glory 1. Cor. 15. 41. And presently after when he had created man he invested him immediately with imperiall authority to subduethe earth and to rule in it v. 28. And to what other end is it called the host of Heaven Gen. 2. 1. but to shew how that Metaphor is taken from an Army where there must be superiority and subordination command and obedience without both which it cannot subsist For if the spirit and soule of obedience be taken away what can follow but Ataxie and Confusion Reason 2. Secondly there must be Government and Discipline for necessities sake to curbe and restraine all tumultuous and heady spirits all offensive and disordered persons whether in Church or Common-wealth The Lawes of God were first written in the fleshy tables of mans heart but sin did either blot or wear them out thence Then the wisedome of God thought fit to write them upon tables of stone that they might be lasting durable permanent But these Lawes of God thus written and commended and commanded unto man where slighted and neglected and forsaken by him and therefore Irenaus well observes in his first booke against heresies that therefore God appointed Kingdomes and men to rule in them because man forsaking God did wax feirce lawlesse masterlesse and being not sufficiently awed by the feare of the Lord God therefore put upon them the feare of man that fearing humane Lawes they should not devoure destroy consume one another as the fishes of the Sea and the beasts of the wildernesse and the fowles of the aire doe And for this reason there is an absolute necessity of Lawes to curbe and restraine and to keepe people under obedience for were it not for these our beds would not be suffered to lie under us our meate would be pulled out of our mouths our clothes would be torne off our backes rapine and violence would destroy us Vse Now for application this being so as it must needs be granted to be truth What just cause have all people who live under good Lawes to blesse God for them To one who asked the question why the City Sparta had no wals t was answered that the Citizens had good weapons in their hands unanimity in their hearts and to both these good Lawes to order them We want no weapons and these sad times have made almost every one amongst us a man of war And would to God that we had just cause to boast of unity and mutuall agreement amongst our selves But for good Lawes certainly we of this Nation have as great cause to be thankfull as any people under the Cope of Heaven ever had And oh that we had as just cause to prayse God for their due execution likewise But alas we have not Oh justice how faintly doest thou draw thy breath while thou sufferest so many desperate sinners and so many dangerous seducing Schismaticks to march boldly by thee and not bidst them stand Alas how doth the whole Land stinke of that beastly sin of drunkennesse that sin which robs a man of himselfe and leaves a beast in the skin of a man That sin which is like the serpent that stings two waies for it kills the body and slaies the soule too yet how doe those Tents of wickednesse those Thrones wherein Satan dwells those unnecessary tipling houses which so multiply Transgressors and transgressions amongst men increase amongst us How doe Pride and Luxury strive for the upper end of the table How doth the very breath of most desperate swearers and blasphemers even poyson the very aire of the Kingdome wherein we live And how doth the stone out of the Wall and the Beame in the Chamber cry out aloud against oppression And how hath the Error of Religion made many amongst us so wanton that they know not what to have nor what to hold Surely as the Prophet Isaiah complaines Isai. 24. 20. The transgression of the earth of this earth whereon we live lies heavy upon it And now O justice how doest thou degenerate from thy selfe while thou sufferest thy sword for want of drawing to rust or else for feare or for some other ●ie respects to be lock't up in the scabbard I am not come hither to declame against the administration of justice in this honorable City this City so renowned for exemplary government the world over though I must tell you that if I knew any just cause to invite me hereunto I should not spare But this I am sure of that there is an intollerable an unanswerable fault some where when so much wickednesse goes unpunished when so many errors schismes heresies some of which destroy as the rest doe blast the profession of Religion are suffered amongst us though we have lifted up our hands unto the most high God in a solemne League and Covenant to the contrarie Or if they meet with any rebuke from some it is but such a one as that too-too much indulgent Ely who brought up his sonnes to bring downe his house gave his sonnes 1 Sam. 2. 23. saying why doe you so or such things A strange thing in Ely to punish the Thefts Rapines Sacriledge Adulters Incests of his sonnes with why doe you so what was this but to shave that head which deserved to be cut off Doubtles as I find it excellently observed to my hand it is with sins in the soule as with humors in the body a

Father of all saith the Apostle Eph. 4. 5. 6. All in unity And God is the God of order not the Author of Confusion 1. Cor. 14. 33. The body of a Church or State is then strongest when the multitude of believers have but one heart and one soul amongst them all As he that observes the cariage of the Primitive Christians shall finde this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies one consent one heart one mind in the 4 first Chapters of the Acts often applied unto them Which unity in the truth of Religion is the firmest band twixt man and man {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the very knot and tie of all communion and consociation On the contrary as division of tongues in the eleventh of Genesis hindred the building up of Babel then so division of hearts hinders the setling and building up of the Church now And as Plankes and Timbers joyned together make a ship but disjoyned shipwracke and as connexion of stones and timber make an house dissipation a ruine so unity and agreement of Christians build up a Church as dissension puls it downe And as they say of Bees that when there is a stirre and strife amongst them it is a signe that their King is about to remove and leave the hive so strife schisme dissension in Religion to the hazard of it is a signe that God either hath or is about to leave a people One of the maine scandals the Iewes take from the carriage of Christians is their dissention and disagreeing one with another which they interpret to proceed from want of unity of truth in the foundation of Christian Religion by which they are startled and scared from the Gospel And some Papists have sayd of us and I would there were no truth in it what one Preacheth in the morning another contradicts after dinner and what peace and accord can there be in that house say they where the husband is a Calvinist the wife a Lutheran the servant an Oecolampadian c. And what settlement can we expect while one is a Brownist another an Anabaptist another an Antinomian another a Seeker and all these happily under one roofe another an Everything another a Nothing What can we looke for lesse then confusion as a most grave learned orthodox eminent man famous in his generation observed while we have Doctrine against Doctrine Prayers against Prayers Faith against Faith Religion against Religion the most fearfull consequences of which destructive waies were written in the murthers massacres tragedies wasts somtimes committed in France and both the Germanies and the reason the pretence of all that caused those their so great miseries only that which immediately before we named The Anabaptists in the upper Germany as Sleidan reports framed an imagination to themselves that by the will of God the Ancient Magistracy must be quite rooted out from the earth And said and happily they beleeved it too that they had speech with God who enjoyned them to kill all the wicked in the Land and to constitute a new World consisting only of the innocent What slaughter and havock this caused what profusion of bloud betwixt the Nobles and Commons Germany then felt and smarted for and Histories will relate to all Posterity The president whereof may make the World take heede how they be drawne by fanaticall spirits into these or the like desperate and damnable courses And if this hath been the fruite of such dangerous destroying waies let any one be judge that hath not lost his understanding whether it be fit for every Subject in a Realme for if it be granted to some it would be in justice to deny it unto others to be priviledged in his house to have a God to himselfe a Priest to himselfe a worship to himselfe as Micah had in Mount Ephraim and whether it be fit for people to preach and beleeve and obey and pray as themselves please But what may be done in this case may some one say The minds of private men are as free as Emperours every one is a King in his owne house as Telemachus said And nothing is so voluntary as Religion Yee may shift the bodies of men from place to place but yee cannot change their minds advice may doe more then threatning and faith commeth rather by perswasion then compulsion I answer first we must speake to the conscience by good Counsell by faire meanes by forcible-convincing arguments But if the eare of conscience be stopt up against us if perswasions prove unprofitable if exhortations convicting arguments carried on in love and mercy will not serve the turne we must then speake to the eare of the body to their Inheritance to their Liberty Let the body tell the conscience I am afflicted the Inheritance I am diminished Liberty I am restrained for thy sake I tell yee that these have been arguments which have done much good as Austin affirmes of the Donatists and Circum●ellions in Africa that being terrified by paines they began to enter into consideration with themselves whether they suffered for conscience or for obstinacy But it may be againe objected that some have not been bettered hereby he answers this objection Ideo negligenda est medicina quia nonnullorum est insanabilis pestilentia Shall we therefore reject physick because the sicknesse of some is incurable I confesse that a man should not suffer for a meere default in his understanding but if the fault be in his will it alters the case and without doubt a number even now among us mistake their will for their conscience which may easily be done for they lodge both in the same soule therfore they may be easily taken one for the other Now as the rectified good will of man must not be without fruit So the stubborne depraved will of man must not scape without punishment the voluntary default of a mans will being the just cause of all his suffering Clavis sapientiae frequens interrogatio questioning is the Key of knowledge he that never askes cannot attain to knowledge and he that ever askes shall never receive satisfaction When people are become such scepticks that they will question every thing and receive satisfaction in nothing doubt whether the Sun have light or the fire heate or the like doubts in other things which should not be questioned such must be regulated Tertullian is of the same minde with Austin that it is meet that Hereticks and Schismaticks too should be compelled to doe their duties if they will not be perswaded to doe them I say compelled if allurements and perswasions will not serve the turne they must not alwaies be entreated he that hath a Phrensie must be bound He that hath a Lethargy must be prickt up And they which strengthen themselves in error or schisme diffuse them amongst others to the prejudice of Church or State must be violently pul'd out of them Undoubtedly the sword was never appointed for Authority only to