Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	apostle_n	body_n	death_n	4,339	5	5.5388	4	false

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

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

them Ro. 5. 19. Their Persons infected their Nature but our nature ever since infects our persons Ne mali fiant times nascuntur We are borne bad as well as become so our sin sticking more close to our nature then our skin doth to our flesh And it is no marvell now if our nature so marvellously corrupted be ready to break every branch of the tree of Good which God commands and of the tree of Evill which God forbids this sinfull corruption being like a violent stream which the longer and further it runnes from the fountaine runnes with the greater violence After the flood when the people began to multiply they grew heady exorbitant violent unruly little lesse then mad for they went about an impossible worke to build a towre whose top might reach to heaven Gen. 11. And God there sayth of them v. 6. that they would be restrayned in nothing they imagined to doe that is if they were let alone therefore Almighty God caused their tumultuous action then begun in Pride to end in Confusion In whose example that rebellious spirit which is in every one by nature is drawne out to the very life And doubtlesse were it not for these bands and cords in my Text and for those hookes and bitts which God hath put in the jawes and nostrils of men they would be more unruly more untamed then all the creatures of the world beside Man being estranged from the wombe is ready to goe astray as soone as he is borne Ps. 58. 3. Being of a disobedient and a gainsaying spirit There is a pertinent story to this purpose which Valerius as I remember relates of a Roman who had very long and voluntarily confined himselfe within the walls of Rome and with very much content but afterwards when he was commanded not to goe forth the gates of that City that place which before was his Paradise now by reason of that word of restraint became his Prison And Reason It must needes be thus because rebellion and disobedience is ●●naturall as kindly to man in generall as the very flesh and bones he carries about him Adam left it as a Patrimony as an inheritance unto all his Posterity and Eue gave perversnes in her milke every one naturally harbours a Rebell in his breast Nitimur in verita● which causeth him to thinke forbidden fruit most faire forbidden pleasures most sweet forbidden waies most secure This made the blessed Apostle himselfe sadly to complaine Rom. 7. 23. of a law in his members rebelling against the law of his mind I see a law in my members that is sin ruling like a law in my members in the faculties of my soule and body or like a law governing and ruling my actions Rebelling against the law of my minde that is against that renued spirituall part in me which like a Law too commands me another way Vse I shall not adde much by way of inference or use in the application of this particular because that which I might here insert will fall into that which followes from this text But I beseech you give me leave before I proceed to let fall a very sad complaint and to leave a most just reproofe behind me A complaint and reproofe of some particulars which former times were scarcely acquainted withall A complaint and reproofe of the Preachings and Printings and actings of thousands at this time in this Kingdome a very lively comment on this particular in my text Bo●●Deus ad qu● tempora reservati sumus Good God in what times doe we live when so much lawlesse unwarrantable unjustifiable liberty is taken by men to doe what they please without controll Oh how hath the Pulpit been abused since the hedge hath been downe about our Church by a liberty which without doubt Posterity will not beleeve could be taken at such a time at this when he that pleaseth consecrates himselfe when the lowest among the people without any lawfull Call or Commission take upon them to be publique Teachers of others For an outward call or commission I am sure they have none and if they have an extraordinary and an immediate call from God which would manifest it selfe in more then ordinary guifts let them make this appeare and we will hold our peace and moreover we will reverence them and lay our selves at their feete as they in the fourth of the Acts and 34. 35. verses when they had sold their possessions brought the money and laid it downe at the foote of the Apostles But till they can make this appeare I know not with whom more fitly to compare them then with those vagabond Jewes ●●●ists which tooke upon them great matters to dispossesse those which were troubled with evill spirits Acts 19. 13. and there were seven sonnes of 〈…〉 which did so verse 14. and the evill spirit answered and said to them Jesus I know and Paul I know but who are yee The Devils could easily espie the want of Commission in the sonnes of Sc●va when they adjured him by the name of Jesus whom Paul preached saying Jesus I acknowledge and Paul I know but who are ye● As if he had said your warrant is not good your 〈…〉 are not strong enough to remove me And doubtlesse there are no such chaines of Authority no such linkes of iron to binde the Nobles and Princes of the earth and to restraine Devills as in those tongues which God hath armed from above and enabled and set apart and sent cut in his service Or these which before we named are like those mockers of the true Prophets for they want no slighting nor reviling tearmes for them those mockers mentioned Jer. 23. 25. who call the people together and tell them they have dreamed they have dreamed when they deliver dreames indeed Now as Pauls spirit was stirred up at Athens so should the spirits of all godly honest and Orthodox Ministers and people be now stirred up in England when we doe further consider how that all those ancient and damnable heresies recorded by Irenaeus and Epiphanius which we hoped had been long since buried in forgetfullnesse are rack't up againe out of their corruption and preached by some and applauded by others and defended by more And no marvel for they are a people in generall to give a breife character of them that shall doe them no wrong of proud uneven unquiet untractable unpeaceable uncharitable spirits differing and dissenting much amongst themselves carried away headlong by the violence of their owne wills which they improperly and by misconceiving call their consciences whose wills are very much too hard for their understandings which makes them so wedded to their owne conceivings that you may assoone remove Rocks from their places as these from their conclusions and therefore nor fit to be disputed withall being like mil-horses in the evening just there where they began their morning circuit having two generall all replies for all objections as if you proove a thing plainely by Scripture their usuall answere

laced This I am sure is true in experience that the longer it is before a colt be backt the more unwillingly by farre at the first doth he endure his Rider and the longer it is before a Bullocke comes to the yoake the more hardly is he brought to it and the more at first he struggles and strives with it And doubtlesse the longer a people goe under reines let loose the harder will it be by farre to curbe and restraine them The law saith the Apostle was not made for a righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1. Tim. 1. 9. for the lawlesse and disobedient sayth the Apostle and because it curbes and restrains them therefore they esteem themselves in bondage or as prisoners in bonds being required to yield obedience unto it For Reason 1 This is the principall reason why all rebellious spirits think thus because good Lawes meet and crosse and contradict and oppose them in their evill wayes in their unjustifiable courses because they meet them and reprove them and set in order before them the things that they have done as it is Ps. 50. 21. In every commission of evill in every omission of good in every even the least fayling in duty whatsoever they shake the secure man out of his seat they disturbe the filthy persons upon their beds of lust who undoe one another by their filthy embracements all shameles prostitutes who sell their soules with their bodies dealing with all those they pretend to love as Monkeys and Apes sometimes doe with their little-ones they kill them with kindnes they tell these who thus stretch themselves upon the bed of lust that though they sleepe securely there their destruction sleepes not their damnation slumbers not ●● in 2. Pet. 2. 3. They awake the Drunkards crying out Ioel 1. 5. Awake yee Drunkards weepe and bowle c. They debase proud ones foretelling their fall Luc. 18. 14. Every one that exalts himselfe shall be abased They startle the bold prophane swearers with the weight of their guilt Exo. 20. 7 They acquaint Oppressors with those screech owles of woe which cry aloud from the beames of their chambers And they tel the Covetous who are like the Mole that bury themselves under every clod of earth or like the barren wombe or unsatiable Death that will never be satisfied of enough mould in the grave and of enough fire in hell They meet with Formall professors of Religion who make Religion nothing but a complement and they tell them that of all tempers in Religion a luke-warme temper is the worst Because thou art neither hot nor cold but luke-warme I 'le spue thee out of my mouth sayth the Spirit to the Church of Laodicea Re. 3. 16. That is I will make thee who art but a Church in shew to be no Church at all it being all one in the account of God to deny the Faith and not soundly and sincerly to professe it They unma●ke the double faced hypocrites who only act Religion play devotion who are all for shew and nothing for substance making Religion a cloake and they tell them that as Religion is the best armour in the world so it is the worst cloake and whosoever put it on for no other end it shall in conclusion do them no more good then that disguise which Ahab put on in which he perished when he fought with the Syrians at Ramoth Gilead 1. Ki. 22 They convince blinde errors by cleere and orthodox truths And tell them that receive not the love of the truth that they might be saved that for this cause God shall send them strong delusion that they might beleeve a lie that they might be damned who beleeve not the truth c. 2 Thes. 2. 10. 11. 12 They cast downe imaginations and every high thing which exalts it selfe against God 2 Cor. 10. 5. In a word They meet with sinners at every turne and because they doe so these cannot away with them and therefore may be fitly compared unto that fiery meteor which causeth thunder the more streightly it is wrapt and bound up in the cloud it breaketh forth with the greater violence and noise Or they are like the troubled sea when it cannot rest to which the Prophet compares them Isaiah 57. 20. foming and raging most against those truths of God which oppose them most as the tempestuous Sea doth against those Rocks and Bankes and bounds which hinder its course and keep it in Vse Breifely now for application of this point I shall addresse my speech unto every loose lawlesse libertine in the world and first desire to let him know that there is no liberty but servitude in sinne no liberty but in the freedome from sin and secondly they whosoever they be that cast off Gods yoke whose service is freedome and yeeld obedience unto the commands of Satan for every one in the world serves one of these two Masters they are meere bondslaves unto him they serve for all the services that the Devill imploies his servants in are whatsoever men may thinke otherwise of them no better then a very toilesome drudgery a very base bondage Heare the truth of this in some particulars as in the sin of covetousnesse wherein Ahab may be our example who because he could not possesse Naboths Vineyard according to his coveting desire it troubled him so that he was heavy and sad and spiritlesse immediately upon it 1 Ki. 21. we may observe the like in that sin of envy which Solomon tels us is the rottennesse of the bones Prov. 14. 30 a sin that is plagued by it selfe that hath much justice in it as one well observes for it eateth up the heart marrow of her Master as he desireth to eate up the heart of another And againe Surgunt de nocte Latr●nes The Theife wakes while the true man sleepes and is more troubled to breake open than the true man is to guard his house The not Adolterer the filthy uncleane person useth the twilight the evening the blacke and darke night Prov. 7. 9. that he may compasse his lust while the chast man sits quietly in his house How did the unnaturall Lust of Amnon vex him till he had obtained his desire so that he fell sick for his Sister T●●●●●r and after he had satisfied his unnaturall appetite he was as sick of her as he was before for her he hated her exceedingly saith the text his Lust ended in loathing so that the hatred wherewith he hated her was greater than the love wherewith he had loved her 2 Sam. 13. 15. what fruit had yee in th●se things whereof yee are now ashamed saith the Apostle to the Romans Rom. 6. 21. for as sin makes men past shame that they may commit it so it brings shame if the sinners conscience awake after the committing thereof See this farther in that most beastly sin of drunkennesse how it causeth woe and sorrow and contention and babling