Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	son_n	substance_n	1,728	5	9.0864	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27472	A mirror that flatters not, or, A looking-glass for all new-converts to whatsoever perswasion, Roman-Catholicks, Conformists, or Non-conformists : that is, certain sermons of St. Bernard translated into English ... : together with a preface of the translator to all new-converts ...; De conversione ad clericos. English	Bernard, of Clairvaux, Saint, 1090 or 91-1153.	1677 (1677)	Wing B1982; ESTC R5454	46,594	72

we much to labour to come to hear this Voice the labour will be rather to stop thine ears that thou maist not hear it For the Voice it self offers it self intrudes it self nor does it cease continually to knock at every one's door In fine Forty years says he I have been very neer to that generation and have said they always err with their heart He is still very neer unto us he still speaks and perhaps there is not who hears him He still says these err with their heart Psal 94. He is still very near unto us he still speaks and perhaps there is not who hears him He still says these err with their heart still Wisdom cries in the streets Transgressors return to your heart For this is the beginning of our Lord 's speaking and this Word seems to have gone before to all those who are converted to their heart not only calling them back but also bringing them back again and setting them before their own face for it is not only a Voice of power but also a Ray of light telling men of their sins and enlightning the hidden things of darkness Nor is there any difference betwixt the internal Voice and Light the same Son of God being the Word of the Father and the Splendor of his Glory and the substance also of the Soul in its kind spiritual and uncompounded without any distinction of senses is whole seeing if we may call it a whole and also in like manner whole hearing For what is done by that either Ray of Light or Word but that only the Soul is made to know it self For the Book of Conscience is opened the miserable order of the Life is unfolded a sad Story is repeated Reason is enlighten'd and the unfolded Memory is exhibited to certain eyes as it were of the Soul But both is not so much any thing of the Soul as the Soul it self so that the same is both the beholder and the beholded the Soul set before her own face and by sturdy apparitors to wit of thoughts sent into her she is compelled as a guilty Criminal to appear before her own Tribunal And who is able to undergo this Judgment without being troubled My Soul is troubled at my self says the Prophet of our Lord Psal 142. and doest thou wonder that thou canst not be set before thy face without reprehension without turbation without confusion CHAP. III. That by the Voice of God the reasonable part of the Soul is made able to see reprove distinguish and discern all its own miseries NOR must you hope to hear from me what Reason distinguishes discerns and reprehends in your Memory Apply thy hearing turn the eyes of thy heart to within and thou shalt learn by thy own experience what is done there For no body knows what things are in man but the Spirit of man which is in him If Pride if Envy if Covetousness if Ambition or any such Plague lie hidden there it will hardly escape this examen If Fornication if Theft if Cruelty if any Deceit or any other Fault shall have been committed the Criminal will not be able to hide himself from this Judg within nor will he deny it before him For all that itch of unlawful delight and all the enticing pleasure was soon ended but it imprinted certain bitter marks in the memory it left behind it foul footsteps For into that Repository as into a Sink all the abomination ran all the filth flowed A large Volume in which all thinge are written and that with the Pen of truth now the belly is griped with bitterness although it seemed to have delighted the miserable jaws in its short passage with a certain frivolous sweetness Miserable man that I am grieved for my belly I am grieved for my belly And why should I not be pained for the belly of my memory into which such a deal of filth hath been cast My Brethren who of us when he takes notice that the garment which he wears is all over bedawbed with foul spattle and defiled with filthy ordure does not vehemently abhor it does not presently put it off does not with indignation cast it away from him wherefore he that discovers not his Garment but himself within under his garment to be in such a manner defiled ought so much the more to grieve and be in consternation by how much neerer he carries about him what he abhors For the defiled Soul cannot so cast away it self as it can its bespotted Coat In fine who is there amongst us of so great patience and vertue that if perhaps as we read concerning Mary the Sister of Moses he should see his flesh by a certain leprosy on the sudden white with an ill whiteness should be able to bear it with an equal mind and give his Creator thanks Now what is this flesh of ours but a certain rotten Coat with which we are clothed Or what is this bodily leprosy to be looked upon by the Elect but as the Rod of our Father's correction and the purgation of our Heart But there there is vehement tribulation and most just cause of grief when a Sinner awaked out of the sleep of his miserable pleasure shall begin to deprehend and see that internal leprosy which he has got to himself with much study and labour For no body hates his own flesh much less can the Soul hate it self CHAP. IV. That he who loves Wickedness hates both his own Soul and Body BUt perhaps somebody may be moved with that of the Psalmist He who loves iniquity hates his own Soul But I say that he hates also his own Body For does he not hate it for which he daily merits more and more fire in Hell for which according to his hard and impenitent heart he treasures up wrath against the day of wrath Notwithstanding this hatred as well of the Body as of the Soul is rather in effect than affection So the phrenetick man hates his own flesh when he endeavours to mischief himself the diliberation of Reason being asleep in him But can there be a worse phrensie than impenitency of heart and an obstinate resolution to go on in sin For such an one lays violent hands upon himself nor does he tear and gnaw his flesh but his mind If thou hast seen a man fret and scratch his hands till they bleed again thou hast in such an one a clear and lively pourtraicture of a Soul when it sins For the pleasure gives place to grief and pain succeeds the itching delight Nor was he ignorant of it that so it would be but dissembled it when he scratched himself So we tear and wound our unhappy Souls with our own hands but with this difference that we wound them so much the more grievously by how much a spiritual Creature is more excellent and more hardly cured Nor do we this out of hatred or ill-will but out of a stupid internal insensibility For the Soul being poured out abroad it has no