Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	heart_n	6,518	5	5.3233	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91743	Joy in the Lord opened in a sermon preached at Pauls, May 6. / By Edward Reynolds, D.D.	Reynolds, Edward, 1599-1676.	1655 (1655)	Wing R1261; Thomason E844_1; ESTC R203409	25,402	48

heart Psa. 97. 11. 2. These sorrows are many times preparations for more joy as the sorrow of a travailing woman Joh. 16. 20. black roots bear beautiful flowres The Whale that swallowed Jonah carried him to the shore Dark colours make way to an overlaying of gold The more a stone is wounded by the hand of the engraver the more beauty is superinduced upon it Many times where the Lord intends most comfort he doth usher it in with more sorrow as the Angel first lamed Iacob and then blessed him 3. This very estate is far more elegible then the pleasures of sin and therefore hath more delight in it If you should ask an holy man in this case you see how severely Christ deals with you Will you not rather give over serving him lamenting after him languishing for want of him and resume your wonted delights of sin again What other answer would a good soul give but as Christ to Peter Get thee behind me Satan thou art an offence unto me Though there be little reason that he should comfort me yet there is great reason that I should serve him The wounds of Ghrist are better then the kisse of the world it is much better being with a frowning fat●●r then with a flattering foe The worst estate of a Saint is better then the best of a sinner the bitterest Physick then sweetest poyson As in the midst of worldly laughter the heart is sorrowful so in the midst of saddest Temptations the soul still concludes It is good for me to draw nigh to Christ Let him deny me let him delay me let him desert me let him destroy me yet I will love him and desire him still As the blackest day is lighter then the brightest night so the saddest day of a believer is more joyous then the sweetest night of a wicked man We have thus considered the Lord Iesus as a present a precious a full a pure a rare a various a victorious a perpetual a proper good of his people a Prince adorned with justice with salvation with humility with dispatch with success and peace We have shewed the folly of those who fix their delights upon empty creatures the danger of those who are offended at the Person the Cross the Grace the Doctrine the Sublimity the Simplicity the Sanctity of the ways of Christ We have exhorted his servants to rejoyce in his Person in his Mediation in their knowledge of him in the Ordinances and Instruments he hath appointed to bring unto that knowledge in the service whereunto he calls us in the graces wherewith he supplies us in the light of his countenance in the hope of his glory in the fellowship of his sufferings to rejoyce in him fully to rejoyce in him alway to rejoyce with trembling to improve this joy unto thankfulness for his benefits unto chearfulness in his service unto Consolation against all evil unto the provocation of one another unto the same joy Now the God of hope fill us with all joy and peace in believing that we may abound in hope through the power of the holy Ghost that the peace of God which passeth all understanding may rule in our hearts that we may rejoyce with joy unspeakable and full of glory receiving the end of our faith even the salvation of our souls And the God of peace who brought again from the dead our Lord Iesus that great shepherd of the sheep through the blood of the Everlasting Covenant make us perfect in every good work to do his will working in us that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen FINIS ERRATA PAge 2. l. 30. r. Paradise passim p. 3. l. 24. r. tears p. 5. margent r. habet r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 6. marg. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 16. l. 4. r. dispensed p. 18. marg. r. dispersum r. Cn. r. ineunte p. 19. l. 21. r. offense l. 17. r. mighty p. 23. l. 2. r. Hypostasis l. 3. r. Valentinians r. Marcionites l. 10. r. Eutycheans Small litteral faults correct Job 5. 7. Rev 7. 17. 2 Cor. 11. 23. 27 a Malam mansionem vocabant Antiqui vid. Dionis Gothofredi notas in Digest Tit. Depofiti vel contra L. 7. b Nihil C●us sentit in nerv● cum animus in Coelo est Tertul. ad Martyras Vid. Iren. l. 4. cap 15. Aug. Tract. 10. in Joannem Beatior percipiendo fidem Christi quam concipiendo Carnem Idem To 6. de sancta virgin cap. 3. a Aquin. 1. 2. qu. 31. art 1. Aristot Rhetor L. 1. c. 11. b Azorius Moral lib 3. c. 10. qu. 10. Habit praeteriti doloris Secura Recordatio delectationem Cicer. ep. l. 5. ep. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aristot Ethic. lib. 1. c. 5. vid. Rhetor l. 1. c. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Crates apud Laertium Eccles. 10. 1. a Bonum insolitum plus amatur Cassiod variar. l 8. c. 20. Quaesitissimae dapes non gustu sed difficultatibus aestimabantur miracula avium longinqui maris pisces alieni temporis poma aestivae nives Hybernae Rosae Mamertinus in Panegyr {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plutarch {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aristot Problemat sect. 5. qu. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Marc. Anton. lib. 6 sect. 46. Vid Gataker Ann●t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aristot 7. Rhet. lib. 1. cap. 11. Periculum in prae●io gaudium in triumph● Aug. Confess lib. 8. cap 3. Verum Gaudium non de●init nec in contraria vertitur Senec. ep. 59. De Tuo Gaude Sen. Ep. 23. Vicarius Domini Spiritus Tertul. de Veland. Virg cap● 1. de praescript cap. 13. Eph 5 23. 2. 22. Heb. 2. 11 12 13. Isa. 9 6. Joh 15. ●4 H●b. 7. 22. 8. 6 1 Joh. 2. 1 2. 2 Pet. 1. 1. Col. 3. 3. Omnis mihi copia quae Deus meus non est Egestas est Aug. Confess lib. 13. cap. 8. Non alio Bono Bonus est sed Bonum omnis Boni Non Bonus animus aut Bonus Angelus sed Bonum Bonum Aug. de Trinit. lib. 8. cap. 3. Euseb histor. l. 4 c 14. Melch Adam pag 138. Vid Cypria de Nativitate Christ● sect. 6 7 8 9. Vid. Aug. de Trinit. lib. 13. cap. 13 14 15. Vid. Joseph Antiquit lib. 7. cap 11. Turneb. Adversa lib. 24. cap 45. Vid. Ciceronis ad Q. fratrem Epistelam Sen. de Clemen●ia a Tantum Bellam tam diuturnum tam longè latèque dispernm Cis Pompeius extremâ hyeme apparavit ineunto vere suscepit Media aestaté confecit Cis prolege manilia a Amplissimorum vi●orum consilia ex even ●u non ex voluntate aplerisque pro●ari solent Cic. ep. ad Atti●●… lib 9. ep 10 Vt quisque fortunâ utitur ita praecellet atque ex●nde supere eum omnes dicimus Plautus Apul. Apologi Macrob. Satur l. 1 c. 7. 10. Athenaeus l. 14. c. 17. a Nicephor Calist l. 6. c. 26 b Socrates lib. 1 c. 3. c Epiphan. l. 2. to 2. d Greg. Naz. orat 46. e Tertul. de Carn Christi c. 1. f Vid Aug. Phi. Epiphan. de Haeresibus Fideles Seipsos discernuntab infidelibus Grevinchov dissertat de elect fide praevisa p. 226. Vid. Aug. ep. 46 De spiritu litera cap. 34. de praedestinat c. 3 5 8. De Grat. Christi l. 1. c. 24. Contraduas Epist. pelag l. 1. c. 19 20 l. 4. c. 6. De Grat. lib. Arb. c. 21. De Corrept Grat. c. 14. Greg. Naz. Orat. 3. Aug. de Civ. dei l. 10. c. 29. l. 13. c. 16. Hooker l. 5. s 3. Aug. Epist. 56. 1 Cor. 1. 18. Acts 17. 18. Mat. 16. 24. and 5. 29 30. Heb. 13. 13. Luk. 14. 26 27 Mat. 7. 13 14 Phil. 3. 20. Col 3. 1. 5. Mat. 5. 44. Eph. 6. 12. 18. 1 Thess. 5 22. Acts 24. 16. Phil. 2. 15. Ephes. 5. 15. Psal. 16. 8. Heb. 11. 25. 26 Nyssen in Cant. Homil. 3. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Euripid apud Stobaeum Serm. 61. Londinium Copiâ negotiatorum commeatu maximè Celebre Tacit. annal lib. 14. In eundem hominem non luto Convenire Gaudium silentium Pacatus in Panegyr Non se capit exundantis laetitiae magnitudo sed designata p●ctorum latebras foris prominet N●z panegyr.

own salvation Thus the Iews not willing to seek righteousness by faith in Christ but as it were by the works of the Lavv stumbled at that stumbling stone Rom. 9. 32 33. Men would fain owe some of the thank for their salvation to themselves to their own will their own work their consenting to Christ their not resisting of him their co-operating with him their works of condignity and congruity disposing them towards him they like not to hear of discriminating grace But when men have used all the Arts and Arguments they can to have the efficacy of divine grace unto conversion within the power or reach of their own will yet still this will be Scripture That it is God that worketh in us to will and to do of his own good pleasure Phil. 2 13. That it is God who maketh us to differ 1 Cor. 4. 7. that he hath mercy on whom he will have mercy Rom 9. 15. that his grace is his own to dispose of as he wil Mat. 20. 15. 1 Cor. 12. 21. That the purpose of God according to election shal stand not of works but of him that calleth Rom. 9. 11. That by grace we are saved through faith and that not of our selves Ep. 2. 8. That it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. That Gods divine power gives us things pertaining to life godliness 2 Pet. 1 3. That there is an exceeding greatness of his power towards those that believe the working of the might of his power Ephes. 1. 19. That the Lords people are willing in the day of his power Psal. 110. 3. So then our willingness is the work of his power the efficacy of his power is not suspended upon our will we will because he effectually works he doth not work effectually and with success because we will 4. Others are offended at the Doctrine of Christ they are not able to endure the things that are spoken by him 1. Some at the sublimity of it as being above the disquisition of Reason the Philosophers mocked at the Doctrine of the Resurrection Acts 17. 32. Julian scorned Christians as yielding up their souls captive to a blinde belief pride of Reason disdaining to admit any thing beyond its own comprehension hath been the cause of that offence which many have taken at Evangelical Doctrine The Deity of Christ and the Holy Spirit the Hypostatical union traduction of sin imputation of righteousness c. It hath been noted by learned men that the Eastern Nations by reason of the pride and curiosity of their wits have been most troubled with horrid and prodigious herefies And it hath been regularis Haereticorum temeritas the constant presumption of heretical spirits to oppose sound believers as unskilful and illiterate persons with the name and pretence of Reason 2. Some at the simplicity of it The doctrine of the Cross was esteemed foolishness by the Grandees of the world partly because delivered without the enticing words of mans wisdom 1 Cor. 2. 4. partly because the things were such as pride and lust judged unreasonable to stoop to Christian doctrine is above reason natural against reason sinful 3. Some at the Sanctity and severity of it When it teacheth Self-denial pulling out the right eye cutting off the right hand taking up a cross following Christ without the Camp hating and forsaking all for him walking in the narrow way having our conversations and affections in heaven mortifying our lusts loving our enemies wrestling against Principalities and powers praying always abstaining from all appearance of evil exercising our selves in a good conscience toward God and men living without rebuke in the midst of a crooked generation walking circumspectly setting the Lord alway before us chusing the reproaches of Christ rather then the pleasures of sin or honors of the world When sensual and earthly minded men are held close by such Doctrines as these they conclude with the men of Capernaum This is an hard saying who can hear it John 6. 60. Now the greatness of this sin appears by the other dangerous sins that are folded in it for it plainly implyeth 1. Unthankfulness for Christ and undervaluing of him for did we apprehend him as in truth he is exceeding pretious no such slender prejudices would cause us to take offence at him There is nothing in him which is not lovely to believers those very things at which wicked men stumble are to them amiable As that Odour which is deadly to a Vultur is comfortable to a Dove as the same water of jealousie in case of an innocent woman did cause to conceive which in case of guilt did cause the belly to swell and the thigh to rot Num. 5. 27 28. 2. It noteth love of sin and senselesness under it for were men truly affected with the danger of that they would not be offended at the bitterness of the medicine that removes it Had the young mans affections been looser from his possessions they would have cleaved closer unto Christ † An adulterous heart doth many times take more pleasure in an unhandsome harlot then in a beautiful wife Unbelief in Christ ever proceeds from the predominancy of some other love Iohn 12. 42 43. 3. It noteth slight apprehensions of the wrath to come The more the heart is possessed with the terror of wrath the more it will value the Sanctuary which protecteth from it No condemned man is offended at his pardon by what hand soever it be brought unto him 4. It noteth Hardness and contumacy in sin nothing shuts out the voyce of Christ but pride of heart which will not submit to the law of faith Heb. 3. 7. Rom. 10. 3. 5. It notes an unsavouriness of soul which cannot rellish the things of God As a bitter pallate tastes every thing bitter so an impure heart knows not how to judge of things that are spiritually discerned 1 Cor. 2. 14. Heb. 5. 13. makes even an impure Scripture an impure Christ an impure Religion And this is indeed a right dangerous condition for where Christ is not for the rising he is for the fall of men where his sweet favour is not reviving it is deadly That sickness of all other is most incureable which rejecteth Cordials no state so desperate as that which thrusteth away salvation from it Acts 13. 46. 3. We should therefore be exhorted unto this so comfortable a duty to stir up in our hearts that joy in Christ which the inestimable benefit of our high calling requireth of us It is a comely thing for the righteous to rejoyce Psalm 33. 1. Shall wicked men glory in that which is their shame and shall not the righteous rejoyce in him who is their salvation Shall he rejoyce over us to do us good Ier. 32. 41. and rests in his love to us Zeph. 3. 17. And shall not we rejoyce in him who is the chiefest of ten thousand Are not all