Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	soul_n	unite_v	2,581	5	9.8377	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02139	Meditations and disquisitions, upon the seven psalmes of David, commonly called the penitentiall Psalmes Namely, The 6. The 32. The 38. The 51. The 102. The 130. The 143. By Sir Richard Baker knight.; Meditations and disquisitions upon the seven penitentiall psalmes	Baker, Richard, Sir, 1568-1645.	1640 (1640)	STC 1228; ESTC S113582	52,410	110

by so wise a man This therefore is certainely the intent of his prayer that God will not so chasten him in his indignation as to leave him in the hands of death but that as death receives him from life and delivers him to the grave so the grave receiving him from death may deliver him againe to life that as Christ commanded his Apostles to shake off the dust from their feet when they came into any unworthy house and to come away so hee comming into this unworthy house of death the dungeon of the grave may bee able to shake off the dust from his feet and by the power of of him that said Lazarus come forth have his soule and bodie reunited againe and so united bee admitted into the quire of Saints and Angels eternally to sing the eternall Allelujah For as the departing of the soule from the bodie is the death of the bodie so the dividing of the bodie from the soule is a kinde of death to the souler that it is not as it would bee nor fully enjoyes it selfe untill it can meete with the bodie and bee united to it againe For though it find the bodie here but a base cottage or rather a loathsome prison yet it shall finde it there a glorious Palace or rather a holy Temple consecrated to God and therefore untill this bee had it will not fully be accomplished that is here prayed for Returne O God and deliver my soule save mee for thy mercies sake The remembrance of this that I cannot rememember thee in death makes mee forgetfull of my selfe in life and because I cannot praise thee nor pray to thee in the grave it makes me to sigh and weepe to thee in my bed and what I want in continuance to supply with violence Verse 6 For I am weary with my sighing all the night make I my bed to swimme I water my cowch with my teares Oh let my remembring thee in life supply the place of my forgetting thee in death and when I lye in my grave senslesse and silent bee pleased to remember how I have lyen in my bed sighing and weeping My sinnes as being disordinate passions make me undergo a passive pennance and this hath beene my weaknesse my trouble of bones and my trouble of soule but being also disordinate actions they make mee liable also to doe active pennance and what is this but my sighing and my weeping and though I cannot act sorrow so well as sinne yet my bed and my couch can be witnesses of my sorrow as well as of my sinne Mine eyes indeed chiefly have done the pennance because mine eyes first began the offence if mine eyes had not set mee first on fire mine eyes had not shed such showers of teares but now how could burning bee quenched but with water how burning rising from mine eyes but with water falling from mine eyes But yet why should my bed suffer for my bed had no hand in the fault of mine eyes but alas how could my bed but prove a Deodand which so apparently I may say did Movere ad mortem Though my bed were not principall in the act yet my bed was accessary to the fact as receiving unlawfull and stollen pleasures But though my sinnes indeed bee my greatest enemies yet there are personall enemies that have their malignity also which though I cannot say they trouble mee as ill yet I may truely say they trouble mee as well as these for mine eye is consumed because of griefe Verse 7 and is waxen old because of all mine enemies You may say perhaps that my sighes were feigned and that my teares were counterfeit but the consumption of mine eye is a witnesse of my sorrow without exception that if my passive pennance before were not cause sufficient at least my active pennance now gives mee just cause to say Was ever sorrow like my sorrow was ever griefe like this of mine And all this pennance I suffer and doe because of mine enemies for how could I chuse but sigh and weepe to see the vile the execrable dealing of mine enemies that persecute me in their hearts and yet speake peace with their mouthes that lay shares to entrap mee and yet beare mee in hand it shall be for my good that prejudice my cause as if it would never succeed and prejudicate my prayers as if they would never bee heard But what meanes David by this will not his weeping make his enemies rejoyce the more will not the seeing him thus dejected make them the more insulting over him will they not bee readie to say Is this hee that encountered a Lion and a Beare Hee that entred combate with a Giant the terrour of a whole Armie and now to fall a crying one cannot tell for what But David is a better husband of his teares then to spend them idly hee knowes for what hee spends them because of his enemies indeed but not for feare of his enemies They are neither teares of feare for whom should hee feare that hath God on his side Nor teares of vaine glory for why then should hee shed them in the night when none can see them Nor teares of joy for how then should they make him looke old which is an effect of griefe but they are tears of supplication and teares of compassion First of supplication that God will either convert them or confound them and not converting then teares of compassion to thinke of their confusion For such is the tendernesse of a godly eye that it hath teares to shed even for enemies And when these two waters the teares of supplication and the teares of compassion meet together what mervaile if they make a floud in Davids bed seeing the concourse of like waters made the great Deluge in the whole world for what are his teares of supplication but as the waters that rose from the springs of the earth and what are his teares of compassion but as the waters that fell from the Cataracts of heaven Or is it not perhaps that David makes his enemies here a figure of his sinnes which are indeed his greatest enemies as also that hee makes his owne passion a figure of Christs compassion which was indeed one of his passions for then hee wept over Ierusalem in compassion of their confusion when with teares of supplication hee could not prevaile with them in compassing their conversion when they would not heare him how often hee would have gathered them together as a Hen gathereth her Chickens with teares of supplication Then they heare him say There shall not a stone be left upon another which shall not be cast down with teares of compassion I grieve not so much that mine eye is waxen old though it bee waxen old with griefe as I grieve to see that my enemies have no eyes at all at least no eyes but of malice who rejoyce at my afflictions and make themselves as merry with my weeping eyes as the Philistims made themselves with Sampsons

Was it not importunity which Christ used to Peter when thrice together hee asked him Simon sonne of Ionas lovest thou mee Indeed Peter seemed not well pleas'd with this importunity but God never was never will bee found to bee displeased with it Never therefore feare to bee importunatewith God but feare rather thou canst never bee importunate enough for so highly is God pleased or rather indeed delighted with our importunity in praying that hee oftentimes denies the first suit of his servants because he would bee importun'd by a second oftentimes the second because hee would have a third Indeed that which in suits to men is importunitie in suits to God is fervencie and perseverance and seemes to resemble the nature of the Seraphims where single prayer but of ordinary Angels of whom as some fell so this may faile and often doth the other never But though importunity bee to God most pleasing alwaies yet to us it is then most necessary when the cheerfull face of God is turned into frownes and when there is a justly conceived feare of the continuance of his anger and have not I just cause to feare it having the arrowes of his anger sticking so fast in mee if hee had meant to make me but a Butt at which to shoot his arrows he would quickly I suppose have taken them up againe but now that hee leaves them sticking in mee what can I think but that he meanes to make mee his quiver and then I may looke long enough before hee come to plucke them out They are arrows indeed that are fethered with swiftnesse and headed with sharpnesse and to give them a force in flying they are shot I may say out of his Crosse-bow I am sure his bow of crosses for no arrowes can flie so fast none pierce so deep as the crosses afflictions with which he hath surprized me I may truly say surprized me seeing when I thought my self most safe and said I shall never be moved even then these arrows of his anger lighted upō me and stick so fast in my flesh that no arm but his that shot them is ever able to draw them forth Oh then as thou hast stretched forth thine arme of anger O God to shoot these arrowes at mee So stretch forth thine arme of mercy to draw them forth that I may rather sing Hymns then Dyrges unto thee and that thou maist shew thy power as well in pardoning as thou hast done in condemning I alas am as an Anvile under two hammers one of thine anger another of my sinne both of them beating incessantly upon mee the hammer of thine anger beating upon my flesh and making that unsound the hammer of my sin beating upon my bones and making them unquiet although indeed both beat upon both but thine anger more upon my flesh as being more sensible my sin more upon my bones as being more obdurate Gods anger and sin are the two efficient causes of all misery but the Procatarkticke cause indeed is sin Gods anger like the house that Sampson pulled upon his own head falls not upon us but when we pull it upon our selves by sinne I know by the unsoundnesse of my flesh that God is angry with me for if it were not for his anger my flesh would bee sound but what soundnesse can be in it now when Gods angry hand lies beating upon it continually and never ceaseth I know by the unquietnes of my bones that I have sinne in my bosome for if it were not for sinne my bones would bee quiet But what quietnesse can bee in them now when sin lies gnawing upon them incessantly with the worme of remorse one would thinke my bones were farre enough removed and closely enough hidden from sins doing them any hurt yet see the searching nature the venemous poyson of sinne which pierceth through my flesh and makes unquietnesse in my very bones I know my flesh is guilty of many faults by which it justly deserves unsoundnesse but what have my bones done for they minister no fuell to the flames of my fleshes sensuality and why then should they bee troubled But are not my bones supporters of my flesh and are they not by this at least accessary to my fleshes faults as accessaries then they are subject to the same punishment the flesh it selfe is which is the principall I cannot but wonder at this condition in my selfe there is nothing I more loath then sinne yet nothing I more willingly embrace nothing that I more abhorre yet nothing I more readily entertaine what mervaile then if their bee unsoundnesse in my flesh and unquietnesse in my bones when I will needes bee taking so turbulent a guest so deadly a poyson as sinne is into my bosome and make an idoll of that which I know so well to bee a monster As a man that stands in the water as long as it comes but to his middle or but up to his shoulders endures and beares it safty enough but when it comes once to goe over his head it then overwhelmes and presently strangles him such alas am I my sinne a long time came I may say but up to my shoulders and then I thought my selfe safe enough now God knowes I am over head and eares in sinne and so overwhelmed with it that my breath is taken from mee and I have not so much as any breath of Grace remaining in me No strength is so great but it may be overburdened though Sampson went light away with the gates of Azzah yet when a whole house fell upon him it crushed him to death And such alas am I I have had sin as a burden upon mee ever since I was borne but bore them a long time as light as Sampson did the gates of Azzah but now that I have pulled a whole house of sinne upon mee how can I chuse but be crushed to death with so great a weight And crushed O my Soule thou shouldst be indeed if God for all his anger did not take some pitty on thee and for all his displeasure did not stay his hand from further chastening thee I know O Lord I have done most foolishly to let my sores runne so long without seeking for helpe For now Verse 5 My wounds stinke and are corrupt in as ill a case as Lazarus body was when it had beene foure daies buried enough to make any man despaire that did not know thee as I doe For doe not I know that Nullum tempus occurrit tibi doe not I know thou hast as well wisedome to remedy my foolishnesse as power to cure my wounds Could the grave hold Lazarus when thou didst but open thy mouth to call him forth No more can the corruption of my sores bee any hinderance to their healing when thy pleasure is to have them be cured Although therfore I have done my owne discretion wrong to deferre my care yet I will not doe thy power wrong to despaire of thy cure for how should I despair who know