Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	nourish_v	3,797	5	10.3232	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13547	The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire.	Taylor, Thomas, 1576-1632.	1621 (1621)	STC 23840; ESTC S118185	284,009	494

in the fire so these in the hearing but shortly after lose all the efficacy of the Word and become hardened as before Others stirred vp by the power of the Word to some good duty formerly neglected now grow to some resolution that no Lion in the way shall hinder them and purpose a man would thinke and themselues doe so vnfainedly a great change in themselues but shortly after proue like the sonne in the parable Math. 21.30 whom his father commanding to goe worke in the Vineyard he promised and likely he purposed he would but some other motion preuailing went not So wee haue many hearers many times in good moods but corruption of nature not subdued nor mastred which is not alwayes stirring alike watcheth the fittest time to resist the Word so as present purposes are seldome or neuer followed to practice and future performances Vse 2. Looke well to thy hearing for after-times that with knowledge thou mayest ioyne obedience and by the Word grow in grace as thou doest in dayes Content not thy selfe to heare with a soft heart or with a ioyfull heart if it bee hollow and rimie to let it slip Consider for motiues heereunto 1. That as God hath made our blood a carryer and conueyer of life thorow all the body so his Word to carry spirit and life thorow all the soule And lesse dangerous it is to breake a veine to let out all the blood and life of the body than to admit a clift in our soules that the doctrine of life and saluation should run out 2. The world casts nothing vpon him that is a waster and spend-thrift nor can hee be ruler of much that is not a faithfull keeper and sauer of little If thou sauest not that thou hearest nor layest it vp thou shalt neuer bee a rich man in knowledge faith comfort or experience 3. Nature teacheth to saue somewhat against a rainy day Consider what dayes thou hast to passe if prosperous if aduerse if sicke if sound if tentations on the right or left hand if life or death if whatsoeuer thou art naked without the Word without strength counsell comfort 4. A godly man will be a Christian at home as well as at Church and as Dauid walke vprightly in the middest of his house Meanes to heare for afterward 1. Be abundantly couetous to lay vp a good store for thy selfe against time to come Enlarge thy affections insatiably to gather all thou mayest This is a gracious and commendable couetousnesse 2. Esteeme it aboue all keeping more worth than much fine gold Psalm 119.127 Account it thine heritage and the ioy of thy heart vers 111. 3. Let it be in thy heart first treasure it there A man reserues his barne for his crop of wheat or other corne Wilt thou fill thy barne and garner with chaffe and stubble or wilt thou in stead of gold or pearles pester thy best cofer with drosse and pibbles which are heauie and cumbersome but of no price or value 4. Binde it on thy fingers Prou. 7.3 as a Ring that is euer in sight Practice is the best keeper of the Word The thornes sprang vp and choked it Now we are to intreat of the failing of the seed in this ground wherein because there is but little difference from the withering we spake of in the former grounds but that it proceedeth from other causes wee will therefore inquire into those causes as they are particularly and in order set downe in the 14. verse Cares Riches Pleasures These are described as the speciall thornes which choke the seed of the Word Whence note in generall what it is that lets vs from heauen not only the pursuit of vnlawful things but the abuse of lawfull It is not whoredome adultery theft murther Sabbath-breaking and the like that heere are said to choke the seede and hinder our haruest but the abuse of lawfull profits pleasures cares and desires Math. 24.38 As in the dayes of Noah they did eate and drinke and marry and giue in marriage vntill the day that Noah entred into the Arke c. What was it a sinne to eate to drinke to marry were these the things for which they were destroyed No but the abuse of these things they were so wholly in these as they securely cast off all admonitions and all prediction of iudgements these became thornes and choked all counsell and all the preaching of Noah and so their destruction was sudden not because it was not foretold but it was not beleeued or regarded Luk. 14.16 What was more lawfull than to buy a Farme and a yoke of Oxen or to marry a Wife But yet these shall neuer taste of the Supper not because they did these things but because they were so inordinate and intent on them that they refused the call to the Kings Supper And these three sorts of inuited ghests refusing the Kings gracious inuitation doe notably resemble and expresse these three sorts of thornes choking the Word the Farme noteth riches Oxen the cares of life and the Wife voluptuous liuing All which or any of them hinder men from the heauenly banquet So 1. Cor. 10.7 The people sate downe to eate and drinke and rose vp to play Reason 1. Sinnes in lawfull things are both more ordinary and lesse sensible both for the auoyding and preuenting as also for the recouery and repentance from them What a number of naturall and indifferent actions doth euery man goe ouer euery day into which creepe a number of sinnes because men take themselues free to doe as they list in them and onely content themselues in their liberty vnto the thing vnwilling to heare of any of Gods restraints or impositions in the manner or fruition of that liberty This poynt is very vsefull and therefore wee will giue some instances to shew how men doe infinitely abuse their lawfull liberties with the great hazard of their soules 1. In eating and drinking which is not onely lawfull but necessary Yet heere Christians offend exceedingly many wayes 1. When they eate not their owne bread 2. Thes. 3.12 2. When they eate without feare Iude 12. not before the Lord. 3. When they corrupt themselues in the creatures losing sobriety modesty chastity health and reason as the drunkard drownes his soule senses body and all 4. When they neuer taste the sweetnesse of God in the creatures more than beasts nor sanctifie themselues after feasting as Iob his sonnes 5. When they waste the creatures not remembring the afflictions of Ioseph Amos 6.6 2. What is more necessary than apparell decently to couer nakednesse to fence the body from iniury of weather and to put vs in minde of sinne But what a number of sinnes doe men and women put on with their apparell 1. For the matter which is not skinnes as Adams but stately and costly 2. For the manner while they take liberty to disguise themselues in strange attire and monstrous fashions shewing no other

2. It is one branch of Gods Couenant which he ratifieth to the Elect and by which he begins his mercy I will put a new Spirit within their bowels I will take away the stony heart and giue them an heart of flesh Ezek. 36.26 3. Neuer canst thou bee framed to grace no fashion of the Word can be seene on thee till thou attaine a soft heart You cannot cast a stone in a mold as you can metall because it cannot melt 4. If thou bring an hard heart the very Word a meanes of softening others shall by thy malice be peruerted to thy further hardening The same Sunne that softeneth waxe hardeneth clay Therefore vse all good meanes to get thee a soft heart One is the Word of God the Law which is as a Plough to breake vp our fallow grounds and the Gospell which is as the warme Sunne to thaw our hard earth Be diligent in hearing and reading the continuall drops of this raine by often falling pierce the stone of the heart and breake it 2. Another meanes is in outward prosperity to meditate much and often on our inward misery For ease plenty and prosperity harden the heart Deut 32.15 and chap. 9.6 7. Thou art a stiffe-necked people remember and forget not how thou prouokedst the Lord. A third is in time of affliction to set in seriously with God who now intends the softening of our hearts Wisely apply vnto thy selfe the afflictions not of thy selfe onely but of others See Gods displeasure in the cause of them which is thine owne sinne Be not as Esau that lift vp his voice and wept but still kept reuenge within but put away a froward heart giue sinne a bill of diuorce hate it and put it away Fourthly looke much and often vpon the death of Iesus Christ and apply it to thy owne soule Goats blood warme they say softeneth the Adamant being put in it Get this Adamantine heart of thine broken by serious application of Christs death to thy owne soule The Gospell shewes sinne in a more ougly face than the Law can shewing it to bee the speare that went to Christs heart and that God is now offended by me whom he vouchsafeth in Christ to call a sonne Lastly pray often yea continually that the Lord would giue thee a soft heart which may be fashioned by the Word to his owne liking and likenesse Depend vpon the promise Ezek. 36.26 And praise him if thou hast receiued such a soft and sanctified heart wherein the seede of Gods Word shall rise vp with abundant increase of grace heere and of glory hereafter Because they haue no roots HAuing spoken of the inward positiue cause why the seed falling on this stony ground withered which was stoninesse or hardnesse now wee are to proceed to the inward priuatiue causes both heere and in the other Euangelists namely want of Moystnesse Earth Roots Now all these proceede from the former hardnesse For the heart being rocky and stony vnderneath it cannot affoord either earth or roots or moysture to the seed Which wee must not vnderstand as if there were no earth or roots or moysture For wee haue seene this ground bring forth much hopefull fruit which without all these it could not But as Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not much earth but as a rocke couered with a little crust of earth aboue all stones below It wanted depth of earth Mark 4.5 So it had no roots that is no deepe roots no roots to feede the stalke and blade that was come no roots which could saue it from withering in time of heate This is implied by all the Euangelists who say Because it wanted roots it lasted but a while Againe for the same reason it wanted moysture that is sufficient moysture For the property of stony ground is 1. To be hot and dry and so drinkes vp moysture apace 2. It suffers not the moysture to descend deepe so as the externall heate soone drawes it and licks it vp Hence note what it is that makes many goodly Professors fall short of saluation after they haue gone a long time in a glorious profession to wit want of sufficient earth roots and moysture By sufficient earth I vnderstand a particular and distinct knowledge of the Word and of their owne part in it For they content themselues with a kinde of generall knowledge and agree to it in their vnderstanding that it is the Word of the Kingdome that saluation is by these glad tidings c. and reioyce in the taste of some sweetnesse of it But they giue it not entrance enough by applying their minde vnto it nor receiue it as a distinct direction in all things nor will trouble themselues with carefull examination of their whole way by it and much lesse with application of the signes of faith toward God or of Gods fauour toward themselues And so are iustly guilty of their owne withering for want of sufficient earth All their graces at length become like seeds sowne on the top of a rocke which sprout suddenly but wanting depth of earth to feede them wither as certainly By rooting here I vnderstand stability certainty and sincerity of faith and other graces which these Hearers want For although there bee some earth on the top yet it is but shallow and the shallower the root lies though the blade may sprout more speedily yet want of depth makes root and blade and all faile together So although there be some faith and ioy for a time with some other comely graces yet are they superficiall they giue not their whole hearts to the Word there is no sincerity in the bottome and consequently no rooting no stability Their care is more for the blade than for the root which beares it Their vnsettled faith is set not in sound inward apprehension but on outward causes which being changeable so is their faith themselues also carried about with euery waue of doctrine and with wheeling of times and at last led away with the sins of the times of their callings or of their owne hearts By moystnesse heere I vnderstand both the moystnesse of Vnction and of Compunction The former is a sound supply of sauing grace which continually feedeth and cherisheth the root For as the seed in the earth is brought to fruitfulnesse by continuall showres so is the seed of grace in the heart by continued and renewed acts of the Spirit whose graces are compared to water and said to be shed on vs in regard 1. of mollification 2. of ablution 3. of refrigeration and 4. of fructification Now this sound supply of grace these Hearers want and iustly though they want not all moysture but they goe not to the fountaine they draw from some spouts or some streames which are dryed vp in the summer heate Whereas were they by faith carried to the Fountaine it selfe Iesus Christ their waters would be indeficient and could not be exhausted for these waters

vs constant both in peace and persecution Presume not of thine owne strength None haue more boasted of their valour at home then they that most cowardly lost the field Remember Peter and pray for the mighty power of the Spirit to make thee of weake strong and altogether vnmoueable in this worke of the Lord 1. Cor. 15. vlt. Alwayes remembring the great danger of falling away both in the good things lost and in the multitude of euils pull'd vpon thy selfe Thus much of the second sort of bad ground We come now by Gods assistance to the third Vers. 7. And some fell among thornes and the thornes sprang vp with it and choked it THat which our Sauiour taught his Disciples namely what an hard thing it is to be saued wee haue euidently seene in the explication of the former ground wherein we haue discouered a number of Hearers who haue gone so farre in the way of heauen as most of our Hearers come not neere them to be but reprobate ground and lose all their labour and expectation But yet we shall more cleerly discerne that truth and haue more occasion seriously to consider of it when wee shall in this last ground the best of all the bad ones make manifest that they that step before and beyond the former shall yet fall short of their ayme and bee shut out of heauen as well as they For there was nothing good in the former which is wanting in this but some further commendation in this which was not in the former Consider heere with me three generals 1. The kinde of soyle some of the seede fell among thornes 2. The successe of the seed in it 1. commendable 2. lamentable 3. The reason or the causes of failing For the soyle it is thornie ground For the commendable successe 1. It goes as farre as the former in hearing vers 14. in receiuing Math. 13.20 and Mark 4.14 and in growing as our Text hath it 2. It goes farre beyond it for first the ground is softer the mould moyster the soyle deeper and so more hope secondly it springs beyond the other the other growes but this sprang vp not onely to a blade but to an eare though not a ripe one neither doth the stone hinder the rooting while they are hearing but after they are departed thornes choke it thirdly they hold on their profession still which the other lose they are not driuen off by persecution but would obey still did it not crosse their pleasures and profits For the lamentable successe it is set downe ver 14. they bring forth no fruit that is either no good crop or no lasting fruit to the haruest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring no fruit to the end or to maturity for fruit they bring though not to perfection The causes of this failing are set downe 1. in generall to be thornes namely inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world vers 14. and Mat. 13.22 2. Riches vers 14. called deceitfulnesse of riches Math. 13.22 3. Voluptuous liuing vers 14. called by the other Euangelist lusts of other things these enter and choke the Word Mark 4.19 Thus in one view you haue the summe and method of the Text enlarged out of the other Euangelists Now for the exposition of the first consider 1. Why lusts are compared to thornes 2. Why these Hearers are compared to thornie ground Carnall lusts are fitly compared to thornes in fiue respects 1. There are some flowers and some shew on thornes small fruits and many pricks So whateuer appearance these lusts make no good fruit riseth of them but many pricks and sorrowes by them in the end Thornes pierce the body lusts the mind 2. Thornes are euery where armed and ready to wound and teare him that meddling with them doth not carefully fence himselfe So they that nourish the cares of the world or addict themselues to pleasures or profits pierce themselues thorow with many sorrowes 3. As a thorne held softly prickes not nor hurteth but when it is held hard and crusht it easily draweth blood So a man may vse this world as not vsing it without danger and hold softly the profits and pleasures of this life but gripe them and fasten on them there is certaine hurt 4. Thornes and briers are the dennes and receptacles of Serpents and poysonfull wormes and creatures so are these vnmortified desires the harbours of infinite noysome sinnes which shall creepe as thicke into the soule as the Frogs into Pharaohs lodgings As Israel not content with Gods daily allowance but out of a couetous and distrustfull desire against Gods Commandement saued some of the Manna till morning but it was all full of wormes and stunke So doe fleshly mindes by nourishing vnlawfull lusts turne Manna into wormes 5. As thornes and briars are at last good for nothing but fewell for fire so these thickets of lusts and pursuit after the profits and pleasures of this life are the proper fewell of the fire of the great Day and prepare the ground it selfe which all worldlings are without timely repentance as fewell for the fire of hell which is vnquenchable These bad Hearers are as aptly compared to thornie ground For as a thorny and weedy soyle chokes and kills at length such seeds as come vp hopefully so an heart stuffed with vnmortified affections at length resists and chokes the Seed of Gods Word that it shall not prosper to the saluation of that Hearer in the haruest for 1. These thornes supplant the Word and vnroote it againe as thornes to roote themselues vndermine the seede below 2. These thorny corruptions hinder the comfortable heate and shine of the sunne from the heart namely the sweet beames and influence of the Spirit of grace which cannot come so sweetly and freely to the hart to cherish the growth and worke begun● as thornes hinder the Sunne from plants 3. Thornes draw away the moysture which should preserue the plants in their growth and greenenesse Euen so these inward lusts draw the heart from meanes of moysture of grace they sometimes giue a man leaue to heare but as they preuaile and take vp the heart there shall bee little time allowed to remember meditate or apply that which is heard and as small leaue to bring things into practice Doctr. In that our Sauiour compareth bad Hearers to thornie ground wee learne that thornes and lusts of any sort suffered to grow in the heart doe soone ouergrow the Word of God and suffer it not to prosper For as the Husband-man that suffers thornes and weeds to choake his seed comming vp loseth his haruest Euen so that man loseth his part in the Gospell that cherisheth lusts and disordered desires in his heart together with the Gospell Hence the Apostle Iames chap. 1.21 telleth vs that if we would heare the Word so as it may be ingraffed in vs we must first cast away or put

Lord is neere to all that call vpon him to all that call vpon him faithfully Therefore hold his presence in thine eye who is with his in sixe troubles and in seuen A child vnder his fathers eye wing cannot be neglected 4. Walke religiously and holily bee such a one as ouer whom his care extends Bee a fearer of God for no good thing shall be wanting to him that feares the Lord Psal. 34.9 10. The Lord is neere to fulfill the desire of them that feare him So Tertullian obserues that there was more in the blessing of Iacob then of Esau a profane man namely the dew of heauen as well as the fatnesse of the earth and first that then this Genes 27.28 39. 5. Looke vpon all examples of the Saints in former ages and see if at length they lost by casting their care on God see and say if God did forget them for euer but if they graued his feare in their hearts hee hath grauen them on the palmes of his hands Esa. 49.16 I haue graued thee on the palmes of my hands and what is a more present helpe than the hand of a man All thy walles are euer in my sight God doth euer behold the defences and meanes of protecting them who cast their care vpon him Goe along with me to Mount Moriah and consider the businesse of Abraham which would haue rent asunder any worldly heart with worldly cares But casting the whole care of it vpon the Lord the very name of the place tells thee Iehouah prouidebit God will prouide he will be seene in the Mount if not afore yet then at furthest 4. The last meanes to be rid of earthly cares is to change them into better For the heart will be caring for something And because the defect in necessary duties makes a man abound in vnnecessary therefore let vs take vp such lawfull and warrantable cares as may consume and eate vp the other The Scripture commending many vnto vs I will note some 1. Seeke the Kingdome of God and his righteousnesse and then other things shall bee cast vpon you The way to obtaine earthly things is to bee lesse carefull and distracted for them and more carefull and diligent for heauenly Esa. 1.18 If ye consent and obey ye shall eate the good things of the Land If a great Prince be in chase of a Kingdom will he spend his thoughts on a Copy-hold 2. Be carefull about our sinnes both to get pardon of them and get out of the power and bondage of them 2. Cor. 7.11 For this thing that ye have been godly sorry what great care hath it wrought in you what clearing of yourselues c This is a thoughtfull consultation as in the Conuerts being pricked for their sinnes Act. 2.37 What shall we doe to be saued A care to mortifie the sinne remaining A care to preuent sinne to come and a carefull watch against the first motions of sinne A care to keepe on our weapons and to hold the sword of the Spirit in our hands to cut off the heads of tentation 3. Vse great care about thy soule Prou. 4.23 Keepe thy heart with all diligence as a City besieged is continually watched day and night Ciuill honesty makes many carefull that murther adultery and grosse filthinesse breake not forth of their bodies and hands but Religion hath speciall care to keepe these out of the heart as well as the life And as Nature doth instinct a care for prouiding bodily food and necessaries so Grace quickeneth the care for the food and refreshings of the soule in good meanes ordained for that purpose 4. A speciall care must be taken to walke awfully before God Mic. 6.8 He hath shewed thee O man what is good and what the Lord requireth at thy hands euen to humble thy selfe and walke with thy God A care to obserue and doe all that is written in the Booke of the Law of Moses not to turne therefrom either to the right hand or to the left Iosh. 23.6 A care of euery good worke both of the generall and speciall calling both for watching and apprehending all occasions of good that are offered and of cheerfull doing all duties which are laid in our power and to doe them in such manner as God requires with sincerity of heart and to doe them to those ends which beseeme vprightnesse Gods glory mans edification our owne discharge and to doe them to the end with constancy and perseuerance 5. A care must be had to keepe the vnity of the Spirit in the bond of peace Ephes. 4.3 In one word Let thy cares be for God for thy soule for thy neighbour All other things either hate or care not for And the deceitfulnesse of riches The second sort of thornes which the Parable mentioneth are riches to which the Text ascribes two qualities both preiudiciall to the Word and saluation 1. They are choking thornes 2. They are deceiuing thornes Of both which I may say with Gregory Quis mihi crederet si spinas diuitias interpretari vellem cùm illae pugnant istae delectent Who would beleeue mee if I should interpret these thornes to bee riches seeing thornes doe pricke and vexe a man but riches delight a man Yet our Sauiour Christ who is the eternall Wisedome of his Father giues vs this interpretation and that most aptly 1. Wealth is spina pungens pricking thornes full of molestation For as thornes pierce mens bodies so they that will be rich pierce themselues thorow with many sorrowes 1. Tim. 6.10 And as a man walking vpon thornes is prickt on euery side so is a man greedy of gaine before him is cogitatio comparandi round about him labor augendi behinde him timor amittendi dolor relinquendi periculum iudicandi The crauing thoughts of getting the labour and toyle of increasing the feare of losing the sorrow in forsaking the danger of reckoning pricke him on euery side 2. Wealth is spina vulnerans cruentans it woundeth and fetcheth blood riches would the soule and bring many bloody sinnes vpon it Ahab brings the blood of Naboth vpon his soule and family for Naboths Vineyard And Iudas brought the blood of Iesus Christ vpon his owne soule for euer for thirtie pieces of siluer 3. Wealth is spina spolians a worldling in seeking his wealth loseth his soule as Shimei seeking his seruant lost his life And what doth it profit a man to winne the world and lose his soule Nay the godly sometimes are spoyled by wealth for as the sheepe loseth her wooll among thornes so euen good men lose not their soules as the former but many graces by meanes of riches 4. Wealth is spina suffocans choking the Word and choking grace in the heart as thornes doe the seede cast into the ground Doctr. There is great danger in riches to choke a mans Religion and disappoynt his soule of saluation For as thornes are to a ground sowne so are