Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	spirit_n	word_n	12,735	5	4.2755	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10317	The true art of liuing well The right vse of things indifferent. The plaine foot-path to the paradise of God. Three sermons preached at Cambridge, Westminster, and Worcester, by Iohn Racster minister of the word, and preacher.	Racster, John.	1605 (1605)	STC 20600; ESTC S115492	43,826	130

another vrina est sana the water is a sound or healthful water in that it sheweth the partie whose vrine it is to be both healthful sound so likewise in our soules the spirit and word of God is the health of our souls in that by these blessings our soules health is procured and preserued to vs. But our words and works they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they also may be said to be sound and healthfull as far forth as they be signes of the soundnesse of the heart and frutes of the spirit working by loue And in the whole church and gouernment thereof as confusion and disorder be signes of distempered humours so conformi●i● and good order be in these indifferent externall things manifest signes of the eucrasie and good heal●h of the Church Neither onely are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes in vs of the grace of God but they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others by the good spirit of God woorking together in their harts Let your light so shine before men that they seeing your good works may glorifie your father which is in heauen Thus is your licet to be limited with cōducit your lawfull to be accompanied with profitable I might set out this point by another similitude of the getting keeping and shewing foorth of riches As first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficient cause of riches is the gift of God The blessing of God maketh rich the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of them is in the wisedome of man by the blessing of God but the signe of riches be liberall actions and workes which shew and set foorth the riches of anie man both inwardly and outwardly more then anie bragges or boastes of riches whatsoeuer and the holy Ghost seemeth in the Scripture to haue an ayme at this similitude where he saith Be rich in 1. Tim. 61 good works that is as S. Iames aduiseth vs to shew or set forth faith by works that Iames 2. 1 they may be both expedient to your self in the growth and increase of faith and profitable to others to stirre them vp to newnesse of life and edification which is the second point towardes which I haste onely thus much by the way Caiphas tooke a wrong course that applied lic●t to expedit it is lawfull because expedient when rather he should haue limited licet by expedit first haue considered whether it were lawful that one man should die for the sinnes of the people and then haue brought in his plea of expedit it is expedient that one man should die that the whole nation perish not The like impious sentence was that of the Pope of Rome when he adiudged the Templars to sodaine destruction Etsi non licet per viam iustitiae licet autē per viam expedientiae Although saith he it be not lawfull by the way of iustice to destroy them yet notwithstanding it is lawfull by the way of expediencie a most senslesse sentence and altogether not beseeming his holinesse as though any thing could be expedient that is not iust and lawfull many things are iust and lawfull which are not expedient not any otherwise But I come to the second limitation Sed non omnia aedificant But al things edifie not This is the second limitation and it raiseth the state of Christianitie a step higher for licet without expedit lawful and not profitable is good law but naughtie policie expedit without aedificat profitable not edifying is good policie but naughtie diuinitie licet expedit aedificat lawfull profitable and edifying is good law policie and diuinitie So that the true Christian must neither let his cause hang in licet the common pleas where is all law and not so great respect of conscience nor in expedit the Kings bench where is both law and profite but small regard of religion but he must bring it to aedificat the court of conscience or Chancerie where both law and profite be tempered by charitie I might also compare these three words to the three parts of the Bible the Law the Prophets the Gospell licet est legis vocabulum lawfull is a law terme expedit est Prophetarum vox profitable is the Prophets voice but aedificat but edifying is the Gospels speech but this may suffice of this point only I wil adde this that aedificat edification is both finis legis veritatis the ende of the law of truth in this verse and also principium regulae charitatis the beginning of the rule of charitie in the next that as words of truth must tend to edification so all workes of charitie begin from edification and therfore vpō this principle of truth is grounded and followeth this precept of charitie Let no man seeke that which is his owne but euery man anothers wealth Nemo quaerat quod suum est c. Let no man seeke that which is his own This 24. verse I said was regula charitatis the rule of charitie and that I will now proue by conferring the two parts of this verse with two other places of Scripture The first is in the 13. Chapter of this first Epistle to the Corinthiās Charitie seeketh not those things that be her owne what else saith the Apostle here Let no man seeke that which is his owne but onely he applieth that here by particular exhortation which before he deliuered in vniuersall doctrine The second place is in the first to the Corinthians 8. 1. Charitas aedificat Charitie edifieth What else meaneth he in this place by the affirmatiue p●●t when he willeth vs that euery man should seeke that which is anothers but that we should endeuour to edifie one another Nemo quaerat quod suum est Let no man c. This lesson is too much and yet not enough learned of worldly men too much in one sence in that there be some kind of men that because the Apostle forbiddeth euerie man that he should seeke his owne and no man can call any thing suum properly his own but sinne transg ession corruption shame sua peccata sua fraus suum scelus sua iniquitas their sinnes be their owne thei● deceipts their wickednes and their iniquities therfore they will hudwinke them selues wilfully that they may not see and seeke to find out their owne sinne and wickednes that they may heale them these mistaking the marke do ouer-shoote it on the left hand But if you do dextrè intelligere rightly vnderstand it the whole world cometh short of it Let no man to wit in the vse of Christian liberty seeke his owne that is quod ipsi licet libet for as it was the speech of an incestuous mōster si libet licet to make lust a law so quicqūid licet libet to do whatsoeuer we may do by law is the part of a libertine Christian We must somtimes decedere de iure nostro depart from our owne right euen as Christ Iesus being the sonne of God

that borrowest this booke Tibi to thee that passest by and Tibi to thee that comest in to euery one seuerally sparing none but plucking them secretly by the sleeues Tibi to thee belo●geth to harken vnto the doctrine of truth Tibi to thee that printest that they may be sold to thee that sellest that they m●y be bought to thee that buyest that thou maist read● to thee that readest that thou maist vnderstand to thee that vnderstandest that thou maist beleeue to thee that beleeuest that thou maist practise to thee that practisest that thou maist continue to thee that printest sellest buyest readest vnderstandest ●eleeuest practisest continuest and perseuerest in the word of truth is this worke of truth committed And thus we commit all to God our selues with all God saue England and the King and people thereof God blesse Worcester and the Bishop thereof God send vs all his grace Suckley in Worcestershire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nouemb. the 6. Anno Dom. 1604. Yours in all dutie and true loue Iohn Racster THE TRVE ART of liuing well MATTH CHAP. 10. VER 16. Be ye therefore wise as serpents and innocent as doues IN the s●cond Epistle to Timothie the third Chapter and first verse the Apostle prophecieth of our times This know saith he that in the last dayes shall come perillous times There is none that doubteth but that these wherein we liue be the last dayes and therefore it is more then certaine that these be the perillous times wherein as saith Nazianzen especially to men of our profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be whole labyrinths of cares whole faires of affaires whole seas of troubles whole worlds of wickednesse which daily oppresse vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All goodnes ebbing hideth it selfe all naughtinesse bare-faced blusheth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our ship that is our soule saileth in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is asleepe if not in the ship yet in the soules and consciences of men In the 29. of Genesis Rahel that is ouis a sheepe beareth Beniamin that is lupum rapacem a rauenous wolf in the 49. of Genesis but it cost her her life for her labour the sheepe died in trauell with the wolfe Genes 35. But in the beginning of this verse the words immediatly going before my text there is a greater danger not partus but pugna luporum not the birth of one but the battaile of manie wolues of your soules Ecce ego mitto vos Behold I send you tanquam oues as sheepe in the middest of wolues which could not be without daunger of death And therefore as a wise captaine in these words he warneth and armeth vs and them against the dangerous conflict in this perilous time Estote igitur Be ye therfore wise as serpents but innocent as doues where there is not a word that hath not suum pondus his weight nay euery word is pondus it is a weight for without this euery man hath his Tekel that is euery one is weyed in the ballance found too light Dan. 5. 27. But if wisedome be in the one scale that is in our vnderstanding and innocencie or simplicitie in the other that is our will we shall weigh somewhat in the ballance that is in the estimation of Christ our Sauiour The one is the weight of iudgement Be ye wise as serpents and the other the weight of iustice and innocent as doues And as we see in a case of weights all of them be contained one in the other so likewise the parts of this text stand like weights one within another For first here be two precepts or commaundements Be ye wise as serpents this is the first precept And innocent as doues this is the second And these two precepts haue two vertues in them the first is wisedome prudentes wise as serpents The second innocencie innocentes innocent as doues And these two vertues haue two examples Sicut serpentes as serpents this is the first example or patterne Sicut columbae as doues this is the second patterne or example Two precepts two vertues two exāples all of them one within the other waight-wise For first for the former precept there is Estote Be ye this is the precept then prudentes wise here is the vertue and then sicut serpentes as serpents here is the example Againe for the later precept first we must repeate Estote Be ye and this maketh the precept then innocentes innocent that is the vertue and then sicut columbae as doues this is the example Be ye therefore wise as serpents and innocēt as doues Estote Be ye To euery commandemēt there be annexed two estates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commanding and commanded estates and these two estates require two conditions the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritie in the commander and the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abilitie in the commanded and these two iointly together make good euery cōmandement potestas authoritie in the superiour to command and potentia power in the inferiour to do that which is commanded and these two be comprised vnder this one word Estote Be ye First for potestas the authoritie of the commander it is Christ that saith Estote Be ye and he is their and our Lord. Ioh. 13. Ye call me Lord and maister and ye say well for so I am and therefore he hath good authority to command Nay he is silius the sonne of God and in this regard he saith Mat. 28. Data est mihi omnis potestas all power or authoritie is giuen me both in heauen and earth Secondly for potentia the ability of the Apostles and all true Christians to obey this commandement Estote prudentes Be ye wise that also is taken from their maister for the words of Christ are able to make men wise nay they are able to make the sonnes of men the sonnes of God Ioh. 1. 12. As many as receiued him to them he gaue power to be the sonnes of God And therfore all they that heare the word of God and beleeue it haue power also in some sort to do it For Christs cōmandement is not Dictum a meere word but it is Dictum factum a word done it gineth ability of doing to all those that hearken vnto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word and his deed goeth together And therefore no doubt this verie word Estote Be ye was his act to make them wise And he continueth the same in the 20. of Iohn for to those that in this place he saith Estote Be ye wise to those in that place he saith Accipite Receiue the holy Ghost and with him Tetigisse is Docuisse if the holy Ghost do but touch the heart it teacheth it wisedome and all goodnesse Thus you see the equitie of this Estote this commandement for so I had rather call it then an exhortation consisteth in two things in the authority