Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	understand_v	5,748	5	6.7898	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30957	The sacrifice a short sermon upon Psal. 51, 17, at St. Maries in Oxford, Sept. 3, 1637 / by Clement Barksdale ...	Barksdale, Clement, 1609-1687.	1655 (1655)	Wing B807; ESTC R38543	12,685	62

THE SACRIFICE A SHORT SERMON Upon PSAL. 51. 17. at St. Maries in Oxford Sept. 3. 1637. By CLEMENT BARKSDALE then of Glocester Hall LONDON Printed by T. W. for W. Lee and are to be Sold at his Shop at the Sign of the Turks-head in Fleet-Street M. DC LV. THE SACRIFICE A SERMON UPON PSAL. 51. 17. The Sacrifices of God are a broken Spirit a broken and contrite heart O God shalt thou not despise BOnaventure compares this Psalm the fiftieth in the vulgar Latin to the year of Jubile as in that year servants were restor'd to themselves and Lands to their antient possessors so in this Psalm we may behold a Man captivated by sin recovering his liberty by repentance and restor'd again to the possession of Gods favour which his high offence had forfeited David is the Man one of so firm and sublime a station in the Church of God that we cannot behold his fall without some horrour Cum dolore quidem dicimus c. I speak of holy Davids sin with sorrow and trembling saith St. Austin but yet I must speak of it for it was not written that it should be buried in silence 't was written at first and 't is now remembred not for imitation but for caution For as God out of his wisdom hath suffer'd his strongest servants to fall that hee might preserve them from pride and make them know by whose hand they are upheld so hath he caused their falls to be set upon record that others by their remembrance might fear to presume If a Peter the forward'st among the Apostles deny his Master a David the Man after Gods own heart prefer his lust before his God if these Hero's so grievously fall what circumspection and heed to my standing should I poor weakling have And on the other side if he that renounced Christ and he that added Murder to Adultery if these heinous offenders are receiv'd again into favour why should I despair of mercy Thus from the height of the persons that fell we may argue against presumption from the depth of the Sins whence they rose we may take comfort against despair Audiant qui ceciderunt ut surgant audiant qui non ceciderunt ne cadant nor is it easy to say from which of the two whether from the infirmities of the Saints or their vertues registred for our use in the Book of God the Church receives more good But alas as the Father complains multi cadere volunt cum David nolunt surgere cum David such is humane whether weakness or perversness that among the great number of those that accompany David in his Sin few there are that follow him in his Repentance Not to detein you too long from the Text upon the Prophets admonition our Penitent addresses himself to his Psalm of mercy Miserere Domine Have mercy upon me O God according to thy loving kindness according to the multitude of thy tender mercies blot out my transgressions and so he goes on like a pittifull suppliant untill toward the conclusion of the Psalm which is observable also in many other Psalms that begin in a sad tune in heaviness and distress but conclude in rejoycing and assurance to teach us that Humiliation is the onely true way to comfort I say toward the conclusion of the Psalm feeling in himself and tasting as it were what he prayed for the joy of the Holy Spirit he no sooner receives the benefit but is full of thankfulness in token whereof he voweth to serve and glorify the God of his salvation but his zeal is not suffer'd to outrun his discretion for whereas Gods service is either moral or ceremonial the ceremonial consisting in legall rites and sacrifices wherin God delighteth not not at all as they are considerd by themselves without respect to the end of them so as the sign and thing signified are separated Moses and Christ opposed or else not so much nothing in comparison of the morall service David therefore discreetly passeth over the ceremonial service in the precedent verse and comes to the morall consisting in spiritual Sacrifices and Oblations fittest for him to give and most delightfull for God to receive The Sacrifices of God are a broken Spirit c. In which words you may be pleased to observe these three parts 1. The matter of the Sacrifice the thing to be offerd expressed in two words Spirit and heart 2. The qualification or requisite conditions of the matter in the words broken and contrite 3. Gods gracious acceptance in the first and last words of the verse these are the Sacrifices of God these he will not despise What the meaness of the speaker cannot hope for in so grave and learned an Assembly let the ever honour'd name of our Lord and Master Christ Jesus challenge your patience and attention to that which by Gods assistance and with a sincere aime at his glory shall from the mouth of his servant plainly be deliver'd and first of the first part I. Spirit and Heart The Soul of Man is signifyed by both words and it is the ●●se of Scripture thus to multiply words of the same signification either propter emphasin or propter exegesin to shew the earnestness of the Speaker or to help the understanding of the Hearer If we will distinguish them then by Spirit may be understood the superior part and faculties the faculties which are inorganical and depend not on corporeal instruments by Heart we may conceive the inferior powers so called from that principal member of the Body the chief seat and original of life and affection Well then the Soul and the whole Soul is to be sacrificed As in the Mosaical Law God reserv'd the Inwards for himself so in our Evangelical service he requires especially our inward Man nay without it the Jewish Sacrifices were not accepted All their Ceremonies before Christ and our outward performances since Christ are of none account unless the heart concur and give value to them Flavius Josephus calls the Politie of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself was immediatly the Author of it he gave them Laws both Civil and Ceremonial and so could not but be pleas'd with what himself commanded nevertheless when the Jews preferred those outward signs and ceremonies before inward and morall duties when they came once to this pass that they placed all Religion and holiness in them how sharply doth the Lord upbraid them by his Prophets Let me call to your remembrance two remarkeable places to this purpose which do fully shew how God stands affected In the first of Esay ver 10. the Prophet calls for audience and in the following words he expostulateth with the superstious Jews To what purpose is the multitude of your Sacrifices unto me saith the Lord I am full of the burnt of Rams and the fat of fed Beasts and I delight not in the blood of Bullocks If the Lord delight not in these what then would he have that the Prophet