Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	become_v	body_n	life_n	5,856	5	4.6957	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17514	Saint Paules agonie A sermon preached at Leicester, at the ordinary monthly lecture: specially touching the motions of sinne, remaining in the regenerate. By A. Cade, Bacheler in Diuinity, and of Bilsdon in Leycester-shire.	Cade, Anthony, 1564?-1641.	1618 (1618)	STC 4328; ESTC S107370	25,820	46

Hieron aduers Pelag. lib. 2. Austen lib. de Cor. gra cap. 9. in sine Aug. de bapt Parv. cap. 39. Iudg. 3 1. what need we haue of Christ to keepe vs waking to shake off security and drowsinesse to gather our wits and forces together to stand vpon our guard to depend vpon God to call vpon him for ayde to flye and cleaue fast vnto him knowing that if his Grace doe not continually supporte vs we are not able to stand These are sayth S. Augustine the Nations left in Canaan which their Iosua our Iesus cast not out Quas dereliquit Dominus vt erudiret in eis Ierusalem which God left to teach and exercise his people withall and which if they grew carelesse should bee as prickes and goades in their sides and thornes in theyr eyes and that they should not thinke they were come yet to theyr finall rest but should still looke for a better Reason 2 2 Againe that Gods children may be examples of all holy vertues to others and thereby glorious to his name which were nothing if the obiect and matter whereon they worke were abolished where were Patience if there were no afflictions where Grace if no temptations where Mortification if no lusts to mortifie where Temperance Sobriety Purity if no opposition no motions to sinne where were the battell the victory the crowne if no aduersary to striue withall 3 Againe lest men should become religious only to be freed from this disquietnesse of the soule diseases of the body and other griefes and penalties of this life which were to make them molliores not meliores more tender to themselues then tendering their duties to seeke to build a Heauen vpon Earth without desire of a better But here God will haue vs still prouoked with these still militant and in the Combat to fight the Lords battels as against other enemies so against our owne lustes to striue for the victory to obtaine the Crowne to bee wayned from the loue of this world and long for the perfection glory of the world to come Vse 1 Since then this body of death is not yet dead in the best Regenerate My deare brother thou that art weake and doubtfull of thy state faint thou not bee not too much deiected and dismaied as if thou wert out of Gods fauour because thou feelest such motions in thee and haply thinkest that Gods beloued children are free from such temptations It is not so they bee the Symptoms and passions of the best men left still in them by the dispensation of Gods wisedome to good purpose That wee should not thinke them of higher nature then our selues Amb. apol David c. 2. but subiect to the like passions to which end they are sometimes suffered to fall and theyr falles recorded and as ill may wee spare the knowledge of theyr falles for consolation as the examples of their vertues for imitation S. Paul confesseth he felt these motions Gods blessed Saints on earth were neuer free from them It is obserued in S. Hierom which he bewrayes in many places of his works that his whole life was a continuall war with his own lusts This is not the difference betwixt the Regenerate and vnregenerate that the one is free from euil lusts the other feeles him but this The one labours to mortifie them Epiphanius heres 64. Sicut quando caprificus agit radices in muro leu aedificio quantum cunoue scindatur manet radix opus est murum destruere tunc reaedificabitur sine radice sic in corpore isto mortali fit in quo radix manet peccati concupiscentia nempe rebellis donec moriatur iterū reaedificetur per resurrectionem This Similitude is alledged and allowed by both sides by Tolet the Iesuite Tractat. 2. in loca Ep. ad Rom. cap. 7. And by D. Field that learned Protestant Lib. 3. of the church c. 26. the other giues the raigne vnto them If thou doest then mislike them labour to suppresse and mortifie them and so shew the power of Gods grace working in thee Thou art a happy man and in the case of Gods blessed children the greater thy temptations are the more noble is thy resistance the more exemplary thy life and vertues and the greater shall bee thy Crowne and glory S. Paul cryeth out to the Lord 2. Cor. 12.8 9. to be deliuered frō this pricke of the flesh this Messenger of Sathan sent to buffet him but the Lord answered My grace is sufficient for thee for my strength is made perfect in thy weakenesse Gods grace is sufficient to enable vs to represse them though it bee not his pleasure to free vs from them Vse 2 2 Presume not of thine owne righteousnesse as if it could satisfie Gods iustice stand betwixt thee and thy condemnation They that doe so I doubt are farre from true Regeneration which makes a man see into himselfe and finde many thinges to craue pardon for nothing wherein he may greatly glorie The meere Naturall and ciuill man who haue yet no true feeling of Religion may thinke highly of theyr owne righteousnesse as the Pharise did Luc 18. because he was no grosse extortioner but the true Regenerate man will finde imperfections enow in himselfe as S. Paul doth here and though hee dayly labour that his righteousnesse may exceed the Pharisees yet his opinion of it will alwayes come short of Aug. Lib 3. de Doctr. Christiana c. 23. speaking of Davids and other Saintes sins teacheth that no man can brag of his iustice or contemno others Cum videat tantorum virorum cavendas tempestates slenda naufragia theyrs He will learn to know that the law is straight and requireth totum hominem the whole man with all the parts and powers of body and soule to keepe totam legē the whole law with euery branch and particle thereof and that totaliter and toto vitae tempore his whole life throughout without omitting any minute or moment thereof for Iames. 2.10 Whosoeuer shall keepe the whole Law and yet offend in one point he is guilty of all And as the Law is straite so the Curse is large Gal. 3 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them And therefore with S. Paul he shall finde no perfection in himselfe to iustifie him Philip. 3.12 but rather sin to condemne him as here and consequently will be driuen out of himselfe to seeke for ayde euen to Iesus Christ who is made vnto vs Wisdome and righteousnesse and Sanctification and Redemption 1. Cor. 1.30 And euer when hee looketh aduisedly into himselfe hee wil be so farre from thinking himselfe iust that he will rather crie out of his imperfections with S. Paul heere O wretched man that I am who shall deliuer me from the body of this death Vse 3 3 Trust not to the superogatory merites of Gods Saints they are so vnable

his sinne and his wrong vnto the Innocent cast downe the Money but finding no comfort went and hanged himselfe But to his Children God sendeth a comfort in due season when it is truely and faithfully sought which is to them the welcomest and gladsommest thing in the world Therefore the Law was profitably giuen vt sit Pedagogus ad Christum Gal. 3.24 to be our Schoolmaster vnto CHRIST non vt sanet sed vt aegrotum te esse doceat not to heale thee but to shew thee thy sicknes and make thee seeke to the Physition for that makes vs finde what neede we haue of Christ A man neuer knowes the worth of Christ till hee see his owne vnworthinesse and danger neuer seekes for ease and comfort till hee feele the loade and burthen of his sinnes and is grieued at the loathsomnes of his corruptions and foresees the misery they bring vpon him But when his eyes are once opened to see this doubtlesse hee will seeke to be deliuered and the wiser hee is the sooner Vse 1 And therefore me thinks I may make this vse of this Doctrine To stirre vp men to seeke remedie for their sinne that hee that seekes not for deliuerie from this body of death eyther he feeles it not or is exceedingly besotted in loue with his owne sicknes eyther he is blinde and sees not his estate or seeing it is madde that seekes not to relieue it Choose all you impenitent sinners in whether of these ranks you wil be placed amongst blinde men or mad men that will not see or seeing will not seeke Deliuerance from this bodie of death For it is not possible that a man fallen into a pit should not desire to be helped out that a man dangerously sicke should not desire to recouer that a man grieuously wounded should not desire to be cured that a man in Prison and durance should not desire libertie at least if hee feele his euill and the danger of it eyther blindnesse or madnesse possesseth him But indeede no man can be so madde except he be first blinde blinded with the custome of sinne that makes vs vnsensible or with the prince of darkenesse that luls men a sleepe with the pleasures of sinne 2. Cor. 4 4. to forget their estate or blinded with some Pharisaicall opinion of their owne righteousnes like the Laodiceans that sayd they were rich and had need of nothing and knew not they were wretched and miserable Rev. 3.17 and poore and blind and naked for if they had the true eye-salue and that their eies were opened to see their wofull estate by sinne this should be the first thing they would goe about the greatest businesse they would intend to seeke some deliuery and to com to some comfortable assurance of Gods fauour Vse 2 Luk. 10.42 Matth 13.46 Phil. 3.8 This should be the vnum necessarium the pretious pearle that the Marchant would sell all that euer he had to purchase and they would with Saint Paul count all other things all honour wealth pleasure worldly contentments but losse and dung in respect of it Highly to esteeme of this Remedie So sweete and ioyfull would it bee vnto theyr soules Saint Paul seemes to insinuate so much by the very marshalling of his wordes and phrases in deliuering this doctrine When he looked vpon his sinnes though they were as small as possibly could bee in any man they seemed so foule in his eyes so grieuous to his conscience so contrary to his cleane desires that he counted himselfe wretched for them and passionately seeketh for deliuerance but finding no meanes in himselfe but a plaine impossibility by reason of his deplored imperfections hee goeth out of himselfe and asketh Who shall deliuer me and vpon asking the question presently giues the solution not in plaine termes for the fulnesse of his heart and the greatnes of his ioy would not let him but in a dutifull protestation of thankefulnesse I thanke God through Iesus Christ our Lord as if he should say It is the mercy of God that hath sent his sonne Iesus Christ to redeem vs by whome wee are deliuered from this body of death by him wee are iustified from our sinnes and sanctified by his Grace to represse sinne and though sinne still dwell in vs Yet there is no condemnation to them that are in Christ Iesus Rom. 8.1 that walke not after the flesh but after the Spirit that haue not the flesh but the Spirite for their guid and though they walke weakely and faintingly after it yet still they follow it as their desired guid as wel as the weakenesse of their nature will suffer This seemed so worthy a benefite in Saint Paules eyes vpon the thought of his sinnefull vncomfortable estate on the one side and that most gladdsome deliuerie on the other side that hee cannot without an eiaculation of thankefulnesse expresse it I thanke God through Iesus Christ our Lord. Which wordes I cannot stand vpon onely I note Saint Pauls Phraze teacheth vs that this worthy benefite of our deliuery of our Redemption and Saluation is neuer to be spoken of without thanksgiuing neuer to be thought of without a gratefull lifting vp of our hearts vnto God neuer to be named without great admiration and reuerence Conclusion with a recapitulation of the first Doctrine and vses And therefore wee thanke thee O Lord for this amongst all other benefites for this aboue all other benefites and we beseech thee to giue vs grace to looke into our selues light to see our sinnes and life to feele them that we may be humbled by them and seeke to mortifie them The second that we may know see feele what vnperfect state we liue in here in this flesh wherein thy dearest children feele these prickes in the flesh these Cananites and Iebusites as prickes and goades in theyr sides and thornes in theyr eyes these messengers of Sathan to buffet them that therby With the Vses we may bee out of conceyte with our own righteousnesse and all humane merites as not able to satisfie thy iustice and cleaue the more stedfastly to thy mercy and to the merites of thy sonne our Sauiour and yet be not cleane deiected as men vtterly secluded from thy fauour by means of our vnperfect sanctification since such thou wilt haue the state of thy children here vpon earth but that wee may labour to ouercome all temptations and be examples of all holy vertues to others walke before thee in feare and trembling euermore hungring and thirsting after that heauenly life wherein all those imperfections shall be done away Lord make vs sensible of all our wants corruptions that there be no sinne in vs which wee doe not see and feele by thy light and grace and labour to mortifie it and to hate it as the greatest euil in the world that it may bee as vnpleasant vnto vs as it is vnto thee and that we may heartily seeke a remedy and with all thankefulnesse embrace it and growe dayly in grace and all holy vertues till we become perfect men in Iesus Christ to the glory of thy great name the assurante of our adoption the adorning of our profession the good and comfort of others and the eternall comfort of our owne soules FINIS