Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	bread_n	nourish_v	4,911	5	10.6386	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52087	A sermon preached at St. Margaretts in VVestminster on Sunday the sixt of February last, before many of the worthy members of the Honorable House of Commons in this present Parliament / by John Marston...	Marston, John, Master of Arts.	1642 (1642)	Wing M817; ESTC R15682	29,903	48

displeased him Agripp● said nothing whē he said something perswaded to be a Christian in modico for so the Latine renders it but Saint Paul spoke it home in modico and in toto some what and all together to be as he was To give God apart and apart to the world is to rent our hearts the wrong way and so make that a fault now which will be a vertue by and by No no we must avoid the verie occasions of sinne like Saint Iohn who fledd out of the bath when he saw Corinthus in it as if he might have bin defiled in that very element that clen●'d him this is in toto corde with all thy hart And to testifie this the Prophet directs us further cum ieiunio to turne to him with fasting Before I caled repentance a warre and Saint Ambrose makes this the very skirmish Certamen nostrum ieiunium est the hottest of our strife is our fasting thus our Saviour fought and was victorious thus Elias went to heaven nay to fast is the very life of Angells for their meate is to doe the will of their Father Well doth the scripture call Iohn Baptist more then a Prophet and that 's more then a man and why but because he lived the life of Angells by abstinence nay he is flatly caled an Angell Ecce mitto Angelum behold I send my Angell that is my messenger to prepare my way before me and what way did he prepare him amongst others A way in the wildernesse for there he fasted and there Christ fasted after him Eating came in with the creation of beastes and so sensuall a thing it seemes God thought it that the first law did conduce to fasting and the first sinne was the breach of that Law and we suffer for it to this howre Adam when he had eaten was cloathed with the skinns of beasts as the livery of a beastly appetite but Iohn Baptist that was a man of abstinence had only a girdle of skinns about him to shew no more appetite then what conduced to the necessity of his being But aboue all we must abstaine from sinne for what will it profit us to abstaine from wine and to be drunke with rage what will it advantage us not to eate flesh and yet performe the lusts of the fl●sh what will it profit us to forbeare those things which are somtimes lawfull if we doe those things which are never lawfull The Fathers conclusion is good counsell Sic ieiunemus a Cibis ut multo magis ieiunemus a vit iis Aug let us so fast from foode that we much more fast from sinne Ioels phrase is more then ordinarie Sanctifie a fast no true fast then with out some sanctification and therefore God by his Prophet Esay derides their formality who drest themselves in dissembled lookes that so they might appeare to fast Is this your fast saith God to hange downe your head like bulrush to put on sackcloth and ashes To hang downe your head like a bulrush and yet still remaine a stiffe necked people to clothe the body in sackcloth when as the soule is naked not one ragg of righteousnesse upon it To sprinkle our selves with ashes when as our lust burnes in a full fire so farre are we by such a fast from vanquishing the Devill that it makes us like him To abstaine from meat and not from Iniquity is but to imitate the Devill Saith Isidore Cui ●sea non est sed semper adest nequitia He eates nothing and yet is full of wickednesse Better to be stuft with meat then sinne but the true fast will have neither But yet there is bread which we may eate when we fast fast the better for eating it David calls it panem lachrima rum Psal. 80. The bread of teares and truly we shal turne to God the better when in the strength of penitence we shall doe a miracle which the Devill ne're thought to tempt Christ with turne our very teares into bread And why doth David call his teares his meate They were more likely to be his drinke but onely to tell us that with these the soule is no lesse nourisht then the body is with bread our spirituall life is not better maintained then by Lamentation And this is it our Prophet cales for next our returne must be in Fletu with weeping The Ancients were prodigall of their teares Iobes eyes powred them forth Davids eyes gushed out with water And 't is remarkable that in the Sacred Fountaine tongue the same word signifies both the eye and a well to shew that our eyes must be over●lowing spring whose inundation like that of Nylus makes the whole soyle fruitfull a long time after our earth is barren without these showrs we live best when we are drown'd every day But the Day was not sufficient for Davids sorrow the night begets sinnes as well as the day and therefore David laid to rest opens his eyes to weepe so wakefull in his penitence that every night he washt his bed and well he did to wash that David had a sin of the bed therfore now as with that rare Emplaister which apply'd to the weapon cures the wound he washed his bed to cleanse himselfe And we may well be Prodigall of our teares when God himselfe is so thrifty to treasure them in his bott●e where in Heaven they shall lye desposited as the earnest of our comming thither and when we doe arive that place of blisse every drop shall be as a pearle to adorne our soules In David we reade of the waters above the heavens and one of the Fathers I remember interprets those waters to be the teares of penitents how litterall I dispute not but by application 't is very proper to the point for repentance like that wondred Engine of Archimedes makes water rise high by descending It makes a miracle otherwise never done it makes it rayne upward Mary Magdalen perfum'd our Saviours feete more then his head some devotion she powred out of her boxe but more drop't from her eyes and washing him in that bath she cleans'd her selfe I have read of a Student in Paris who comming to Confession was so nothing else but sorrow at the consideration of his sinnes that griefe locking up his tongue his sorrow found no passage but through his eyes where every evill was plainly seene in watery perspectives and this was all the language griefe had left him His Confessor seeing him stand thus speechl●sse bid him write his Confession which he did and presented it to his Ghostly Father who could read in it nothing else but Miracle for the black Caracters all vanisht and left the paper unstained to Emblemise that penitence is a second innocence Be this true or false sure I am the melting soule which hath a floud of teares for every transgression washeth off all her staynes and appeares before God to whom alone she is bound to Confesse pure and spotlesse And truly 't is a good