Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	affection_n	understanding_n	will_n	4,333	5	5.6834	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04091	A sermon preached before the honorable assembly of knights, citizens, and burgesses of the lower house of Parliament, February the last, 1623 by Isaac Bargrave ...	Bargrave, Isaac, 1586-1643.	1624 (1624)	STC 1415.5; ESTC S1423	12,591	44

and hath made vs KINGS and PRIESTS to GOD His Father to Him bee glory and dominion for euer Reuelation 1. 5 6. But yet 't is the second Bathe the Lauer of Repentance that must apply and make the first Operatiue This Bathe of Mary Magdalens repentance it is a kind of Rebaptization giuing strength and effect to the first washing And it implyes a threefold Act First To bruise our hearts by Contrition Secondly To lay our wounds open by Confession to God Thirdly to wash our hands in Innocency by Satisfaction to men The Sacrifice of a broken heart makes a happy way to the Sacrifice of the Altar Lachrymae pondera vocis habent our teares are the best Harbingers wee can send before vs our silent Orators to GOD Quae veniam non postulant sed obtinent as Saint Ambrose saith they speede without asking and neuer returne from GOD without obtayning It troubled my Soule in these times of Tryall to perceiue the hearts of men filled with distracted thoughts their mouthes with discontented Obloquyes Had they turned these Passions into sound Repentance they would soone haue found more ease to their Soules Through this Red Sea of Sorrow all our FATHERS were wont to passe to the Land of Promise leauing their enemies their sins all swallowed vp in those Waters and by these blessed Streames they were cleansed not onely from ciuill and temporall but spirituall and eternall punishments So Abimelech Hezekiah Manasseh Iob the Niniuites So the Israelites 't is true twice they went vp to aske Councell of God and were ouerthrowne by the Beniamites but the third time when they went vp to GODS House and sate Weeping and Fasting from Morne till Euen then they ouerthrew Beniamin and Slew twenty-fiue thousand men of those that drew the Sword Iudg. 20. 35. This is the third time my Worthy Auditors that you haue come vp to this House of God and if heretofore yee haue fayl'd of your good intentions I feare t was for want of this vertue of Repentance Prodigious Swearing blasphemous Cursing vncharitable Gluttony swinish Drinking grating Vsury exacting Bribery vniust Ambition mercilesse Oppression these are the sinnes that haue kindled a fire in the Land and cal first for your teares then for your hands to quench it Yee now present the whole body of the Land and therefore now before you approach the Altar Repent for the whole body of the Land Certainly we haue no Purgatory but true Repentance no holy water but this can quench the fire of Lust and Hell I know there is no good soule here which is not wounded at the Common sinnes of our Nation and yet which of vs all haue euer happily shed one teare either for our owne sinnes or the sinnes of the people Alas that we should not yeelde one droppe for those offences which cost our Sauiour many streames of blood to wash them away I would faine dwell vpon this sweete vertue but your deuotions must supply what the time detracts And if yee cannot shedde a teare giue a sigh for our sins if not that repent that you cannot repent our sinnes begat our sorrow let our sorrow deuoure our sinnes as the Worme the Tree that bred it VVash and wash now for ad Aras consulere it is too late to wash at the Altar Wash now and wash all from the Crowne of the Head to the sole of the Foote there is nothing in vs but Woundes and Sores yet aboue all there is some-thing here in it that Dauid washeth his hands Indeede it is not enough to come with wet eyes if we come with foule hands to offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vnwashen hands The Gentiles would not do it Contrition and Confession to God make not vp compleate Repentance without satisfaction to men Non remittitur peccatum August Epist 54 Ser. Latim before Edw. 6. nisi restituatur ablatum It is an true as old and in old Father Latimers English it is either there must be restitution open or secret or else Hell Whoeuer repayres not the wrong reioyceth in the sinne Prouerbs 2. 14. Where there is no satisfaction Non agitur sed fingitur paenitentia sayth Saint Augustine and those who restore not all wash not their whole hands they dippe onely the tipps of their finger Extortion Rapine Bribery these are the sinnes of the hands sinnes so proper to the Iewes that they may wel conceiue as they doe that the Diuell lies all night on their hands and that is it makes them so Diligent in washing but as for vs Christians vnlesse these Vipers bee shaken off our hands though yee couer the Altar of the Lord with Teares with Weeping and with crying out yet if you continue in your Pollutions God regards not your offering any more nor will he receiue it with good will at your hands Mal. 2. 13. But there are some that put more Arist 3. de anima spirit here into this Obiect and tell vs that Dauid aymed at more then his hands It is true the hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the actiuest part and so put here for the whole Body and not for the body alone but vsually in Holy Writ for all the practick faculties and operations of the Soule the Vnderstanding the Will the Affections the Minde the Conscience Administration Counsell All. This washing here it is not onely Ablutio but Balneatio it is not a little washing but an entire Bathing if any of these be vnprepared vnwashed hand off from the Altar In the Popish Masse they thinke it enough to wash the tipps of their fingers At our Altar we must wash all offer the whole man a liuing and an acceptable Sacrifice to God Otherwise Pilate washt his hands and at the same instant condemned Christ Wee must wash and wash thoroughly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in innocency This is the Integrity of the Act. The very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Crowne of all our preparation the purest Water wee can wash in is innocency and innocency is a vertue of the heart as well as of the hand Cleanse your hands Iames 4. 8. yee sinners and purifie your hearts yee double-Minded I could wish our washing might be like Crprians Baptizing adtincturam euen till wee were dyed in Repentance and the Blood of Christ Let the quantity of thy sins bee the measure of our Repentance First offer thine innocency then thy Sacrifice It is not enough that you come this day by order you must come with innocency God requires the Duty of the second Table as well as of the first hee abhorres the outward Act of Piety where he finds no conscience and practise of innocency I haue here my Honorable Auditory a large field to runne in and you to worke in but I will contract my selfe within Dauids Limitation He in this Psalme markes vs out three enemies of innocency Dissemblers at the fourth verse Men of blood at the ninth and Bribe-takers at the tenth Dauid as you this Day

on in the Name of the Lord whom we come to serue Dauids resolution will infallibly produce Dauids blessing So holy meanes cannot but produce a happy end But that Truth may run on with order the maine generall parts of the Text are a Praeparation a Resolution The first a Praeface the second the Worke it selfe The first a Condition propounded I will wash my c. The second a Dutie performed So will I compasse c. In the Praeparation be pleased to obserue with me these 4. things The Subiect Dauid the Obiect his hands the Act washing the Integritie or forme of the Act in Innocency In the Resolution I shall pitch your attentions vpon two things the first is Motus I will goe or compasse The second is Terminus the place he aimes at The Altar To which I can adde nothing but this that the Lord stands at the Center in the middle of the Text as hee who alone giues power and life both to the Praeparation and the Action Of these particulars by His divine assistance the continuance of your indulgent fauour which brought me hither briefly and plainely and that in Circulo Theologico leauing curiosity to her owne Courtiers assuring my selfe that the plaine way of truth is the best way to the Altar And first in Dauids and all good mens Method to begin with Praeparation a part of my Text which in this Auditory I might happely haue spared I speak it to Gods glory the comfort of the Land and your iust encouragement that as many of you equall your Prophets in learning so al of you euen preuēt vs in zeale to Gods cause yet when I consider the Subiect here I find 't was Dauid Dauid a man so often repeating his innocency in this Psalm that Caietan conceiues he wrot it in the person of Christ there being none but Christ capable of so much innocency yet euen Dauid himselfe had not so much but he had need of Washing and Praeparation Suffer me therefore if not to giue light to your vnderstanding at the least to quicken your affections that my periods may serue as so many places of memory to reuiue your better meditations And if Greatnesse might haue priuiledged this person from impurity Dauid was a King if the Grace of his soule might haue freed him from the soyle of sinne he was a man after Gods owne heart But let not great men put too much trust in their greatnesse the longer the Robe is the more soyle it contracts Great power may proue the mother of great damnation And as for puritie there is a Generation that say ther 's no sinne in them but they deceiue themselues ther 's no truth in them What euer Romes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretend for the power of nature and of free-will wee wretched sinners are taught to conceiue more truely of our owne infirmitie Christs owne Apostle stout Thomas fayled in the faith of his Resurrection Peter whose Chayre is now the pretended seate of Infallibility denyes his Master Dauid a man after GODS owne heart hath need of washing and who can say I am pure in the sight of the LORD Certainly O Lord No flesh is righteous in thy sight No this is the best ground of Christian felicitie if with Dauid we fall to a sight of our owne sinnes if with the Publican we strike our owne brests and not with the Pharisee cast our eye so much vpon other mens faults why should wee like Taylors measure all men but our selues As if the best of vs had not sin enough of his owne to thinke on See Dauid heere cals himselfe to an account for his owne sinnes O Lord I know mine iniquity and my sinne is euer before me Oh the powerfull effect of Christian Deuotion when by the reflectiue Act of the Vnderstanding Science is turned into Conscience and our knowledge is but the glasse of our owne imperfection the glasse wherein the sight of our sinnes send vs presently to God as it did Dauid here who makes this account onely betwixt God and his owne Soule I O Lord. First Hee takes his rise from Humility and the sight of his owne sinnes and then hee soares vp by the wings of Faith to the Throne of Gods mercy I O Lord. He sees with his owne eyes and not only with the Church or the Priests Spectacles he is his owne Poenitentiary and Confessor heere 's no intercession by Saints no Masses Merits Indulgences Trētals Dirges All 's done betwixt God and him I O Lord. With the eye of Humility hee lookes to himselfe and his owne misery then with the eye of Faith to God and his mercy and from both these results a third vertue of Repentance in the Act of Praeparation washing the soyle of sinne in the Bathe of Sorrow I will wash my hands c. This washing in religious Praeparations is a custome established euen by the Law of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was written vpon the doore of Diana's Temple and therefore they euer went from Washing to VVorshipping from the Lauer to the Altar Lavabo vt rem diuinam faciam vvas the common practice of the Romanes and euen the Turkes themselues Wash before they pray But not to authorize so diuine a Rite from Infidels In the Old Law wee finde Sanctity euer accompanied with Decency the Lauer was placed before the Altar and Cleansing was euer the Praeface to Offering And in the New Law 't is our Sauiours Ordinance that wee beginne with Baptizing and 't was his owne practice to Wash his Apostles feete before the LORDS SVPPER Not that Hee would haue vs insist in the outward Act No the very Legall Washing was the instruction of inward Cleansing And our Absolution heere it sounds Regeneration Repentance Renouation There are two eminent Lauers in the Gospell the first Christs Bathe a hot Bathe Lavacrum Sanguinis the Lauer of CHRISTS Bloud the second Our Bathe a cold Bathe Lavacrum Lachrymarum the Lauer of Repentance These two mixed together will proue a soueraigne Composition wrought first by CHRIST himselfe when Hee sweat water and bloud The first is as that Poole of Bathesda into which whosoeuer enters with Faith is healed The bloud of Christ is the true Lauer of Regeneration a Fountaine set open for Iudah and Ierusalem to wash in The bloud of Christ purgeth vs from all sinnes 1 Ioh. 1. 7. Wee account it Charitie in Mothers to feede their Children with their owne Milke How deare is the loue of Christ that both Washeth and Feedes vs with his owne Bloud No sooner are wee borne in Christ but iust as our Mothers so Christs bloud is turned into Milke nourishing vs to euerlasting Saluation What is Calamus Beniamini or Storax or a thousand Riuers of Oyle to make vs cleane except the Lord purge and cleanse vs No 't is His bloud that speakes better things than the bloud of Abel Vnto Him therefore that loued vs and washed vs from our sinnes in his owne Bloud