Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	excellent_a	young_a	youth_n	19	3	8.3044	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63068	A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit, to the judicious reader / by John Trapp ...	Trapp, John, 1601-1669.	1654 (1654)	Wing T2043; ESTC R15203	1,473,967	888

not of the head the wife must not usurp authority over her husband nor yet of the foot she may not be trampled upon or disregarded as an underling A bone not of any anterior part she is not ●raela●a preferred before the man neither yet of any hinder-part she is not postposita set behind the man but a bone of the side of the middle of the indifferent part to shew that she is thy companion and the wife of thy covenant A bone she is from under the arm to put man in mind of protection and defence to the woman A bone not far from his heart to put him in mind of dilection and love to the woman Neither can the rib challenge any more of her then the earth can do of him And as he was ignorant when himself was made so he knew as little when his second-self was made out of him both that the comfort might be greater then was expected as also that he might not upbraid his wife with any great dependance or obligation he neither willing the work nor suffering any pain to have it done Shine she must with the beams of her husband Share she must with him in his masterly government of the family as Sarah did with Abraham by Gods allowance Gen. 16. and as the Roman Ladies were wont to say to their husbands Vbi tu Caius ibi ego Caia where you are Lord I am Lady That over-lordly carriage of husbands towards their wives and that usage of them as drudges is condemned by the Heathen Philosophers in the very Barbarians themselves as a great ataxy and disorder in the family and the wife of thy covenant And is it nothing to be covenant-breaker with a wife especially where God also is ingaged as above said Foedus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab eadem radice perform your trust make good the troth you have plighted Otherwise if the fruits of the flesh grow out of the trees of your hearts surely Ser. of Rep. p. 70. surely saith Master Bradford Martyr the devil is at inne with you you are his birds whom when he hath well fed he will broach you and eat you chaw you and champ you world without end in eternall wo and misery Verse 15. And did not he make one Another forcible argument against Polygamy and adultery See our Saviours explanation of it Mat. 19.4 5 6. with the Notes there The onely wise God made but one woman for one man at the first creation and ordained that those two should be one flesh two in one flesh not three or four or as many wives as a man is able to maintain as among the Turks who as a just hand of God upon them are grievously vexed with jealousie not suffering their women to go to Church nor so much as look out at their own windows B●unt 106. Or if they go abroad upon any occasion they must go muffled all but the eyes Sardus tells us that the old Brittains would ten or twelve of them take one woman to wife Belike women were rare commodities with them As likewise men were in Judaea when seven women took hold of one man saying We will eat our own bread and wear our own apparrel onely let us be called by thy name to take away our reproach Esay 4.1 That is we will maintain our selves and thee onely be thou an husband to us and let us have children by thee yet had he the residue of the spirit Or breath so that he could as easily have made more and breathed into their faces the breath of life And although it is not said of the woman that God breathed into her the breath of life as of Adam whence Tertullian concludes that she had both body and soul too from Adam yet Austin rightly gathereth that their souls were both alike imbreathed by God 10. Lib sup Genes Otherwise the scripture would not have been silent in it no more then it is in the new manner of the creation of her body Thence also it is that Adam saith not This is soul of my soul but bone of my bone and flesh of my flesh Gen. 2.23 Souls are not propagated by the Parents but created of God and joined to the body by an occult operation Augustine following Origen held the contrary for a long time At length he began to doubt and after a while changed his opinion Hierom stoutly defending the contrary against him Aristotle also understood the truth hereof and concluded that the soul was divine and came from above and. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. c. 9. de gen anim though of nothing yet is it made a matter more excellent then the matter of the heavens in nature not inferiour to the Angels An abridgement it is of the invisible world as the body is of the visible And why may we not say that the soul as it came from God being divinae particula aurae so it is like him One immateriall immortall understanding spirit distinguisht into three powers which all make up one Spirit In this respect it is said Gen. 9.6 that in the image of God made he man There is a double image of God in the soul One in the substance of it this is never lost and of this that text is to be understood The other is the supernaturall grace which is an image of the knowledge holinesse and righteousnesse of God and this is utterly lost and must be recovered This the ancient Heathens hammered at when they fained that the soul once had wings but those being broken it fell head long into the body where when it hath recovered it's wings it flies up to heaven again That was very good counsell given by a godly man to his friend not to busie his brains so much in enquiring how the soul entred into the body as how it may depart comfortably out of the body And seeing the soul is more excellent then the body saith another grave Divine like as Jacob laid his right hand upon the younger but his left upon the elder so our best care and the strength of our thoughts should be for the soul younger as much as it is then the body they should be but left-hand thoughts for the body and wherefore one that he might seek a godly seed Heb. a seed of God not a bastardly brood a spurious issue a Mamzer as the Hebrews call such that is labes aliena a strange blot a seed of the adulterer and the whore Esay 57.3 but such as God appointeth and approveth such as may be holy with a federall holinesse at least if not sanctified from the womb as some have been and are lastly 1 Cor. 7.14 such as in and by whom the Church and religion may be propagated and not idolatry spread and increased therefore take heed to your spirit that is to your wife which is the residue of your spirit keep and cherish her so Remigius and Lyra interpret it

the Hebrew and had joyned their forces in translating the Prophets into the Dutch tongue But oh how few such as these and of that sort of people shall a man meet with now-adayes Copp indeed that Arch-Ranter Venereus ille furcifer Cleri dehonestamentum is said to have newly set forth his Recantation which I have not yet seen and therefore cannot tell what to say to it Onely I wish he deale not as Bernard Rotman that first Anabaptist and Islebius Agricola that first Antinomian did in Germany who both of them having condemned their own errours and recanted them in a publike Auditory printing their revocation Sleidan Horndorf yet afterwards they relapsed into the same errours and stoutly stood to them when Luther was dead and more Liberty was afforded So hard a thing it is to get poison out when once swallowed down and having once said yea to the devill though but in a little to say him nay again when a man pleaseth such a man especially quem puduit non fuisse impudentem Augustin 2 Thes 2.12 who hath gloried in his shame and taken pleasure in his unrighteousnesse qui noluit solita peccare as Seneca saith of some in his time that is none of the ordinary sort of sinners but hath sought to out-sin others as unhappy boyes strive who shall goe furthest in the dirt I will not say but such by the almighty power of God may be reclaimed and made to see that there is no fruit to be had of those errours and enormities whereof they are now ashamed Rom. 6.21 22 sith the end of those things in the desert of them is death But now being made free from sin and become servants to God they will have very great cause to be thankfull to God for the cure sith Jealousy Frensy and Heresy are held hardly curable the leprosy in the head concludes a man utterly uncleane and excludes him the camp Heresy is by the Apostle compared to a precipice vortex or whirle-poole that first turns a man round and then sucks him in And by others to the Syrens bankes covered with dead mens bones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.9 to Goodwins sands that swallow up all ships that come neare them or to the Harlots house whence few or none return alive Pro. 7.26 27. Verse 5. But he shall say I am no Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am no Monk no Clerk I am not book-learned was the ignorant mans plea in Chrysostomes time and so it is still to this day though it serves not his turne But here the like speech is taken up for a better purpose Hoc et enim principium est resipiscentiae saith Calvin here Here begins their repentance viz. in a free acknowledgement of their ignorance and utter unfi●nesse for the office they had usurped Si ventribene si lateri Horat. I am no prophet as for self respects that my belly might be filled and my back fitted I sinfully took upon me to be one but I am an husbandman and can better hold the plow then handle a text feed and follow a flock of sheep then feed the flock of God that have golden fleeces precious soules taking the oversight thereof not for filthy lucre but of a ready mind 1 Pet. 5.2 for man taught me to keep cattle from my youth q.d. Shephardy and husbandry I have been ever trained up to and can better therefore skill of then of Preaching which is certainly Ars artium scientia scientiarum the Art of Arts the science of sciences as One said Whereunto Melancthon addeth that it is the misery of miseries And of the same minde was his Colleague Luther when he said An housholders pains is great a Magistrates greater but a Ministers greatest of all and afterward added that if it were lawfull for him to leave his calling he could with more ease and pleasure dig for his living or do any other hard labour then undergo a Pastorall charge The mystery thereof is not an idle-mans occupation an easie trade as some fondly conceit The sweat of the brow is nothing to that of the brain besides dangers on every hand for the works sake and armies of cares that give neither rest nor respit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.25 agmen subinde irruens Illyr but are ready to overwhelme a man This made Luther affirme that a Minister labours more in a day many times then a husbandman doth in a moneth Let no man therefore in taking up the ministery dreame of a delicacy Neither let slow-bellies either invade it or hold it as popish asses and some impudent Alastores now-adayes do to pick a living out of it It was an honest complaint of a Popish writer we saith He handle the scripture tantum ut nos pascat vestiat only that it may feed us and cloath us And Cardinall Cajetan not without cause cryes out Com in Mat. 5. that those amongst them that should have been the salt of the earth had lost their savour and were good for little else but looking after the rites and revenues of the Church Now for such as these that serve not the Lord Jesus Christ but their own bellies that like body-lice live upon other mens sweat or like rats and mice do no more but devoure victuals and run squeaking up and down good is the counsell of the Apostle Let him that stole steale no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth Eph. 4.28 let him earne it before he eate it 2 Thess 3.10 This is hard to perswade those Abby-lubbers that live at ease in cloysters feeding on the fat and drinking of the sweet and those Idoll-shepheards that feed themselves and not the flock O Monachi vestri stomachi Erasmus truely told the Electour of Saxony that Luther Scultet Anna. pag. 52. by medling with the Popes tripple crown and with the Monkes ●●t paunches had procured himself so great ill will amongst them One of them brake out in a sermon into these angry words If I had Luther here I would teare out his throat with my teeth Act. and Mon. and then make no doubt with the same bloody teeth to eat my maker at the Eucharist How much better were it for such false prophets with quietnesse to work and eat their own bread 2 Thess 3.14 then to drink the blood of other men with their lives as David spake in another case yea with their soules which perish by their insufficiency and gastrimargy Sed venter non habet aures 1 Chr. 11.19 But the belly hath no eares Ease flayeth the foolish Non minus difficulter à deliciis abstrahimur quam canis ab uncto corio Among other scaudals and lets of the Jews conversion this is not the least that they must quit their Goods to the Christians Spec. Europ And the reason is for