Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	body_n	sin_n	soul_n	3,674	5	5.2011	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59213	A Lent-sermon preached in the cathedral church at Norwich upon a Shrove Svnday by Robert Seppens ...	Seppens, Robert.	1679 (1679)	Wing S2559_VARIANT; ESTC R33864	16,210	35

little bread and a little water will grieve it much and afflict it and therefore all the Saints of God made use of it in their Combats with the Flesh but David of all others was most dextrous at this Weapon I chastned my soul with fasting Psalm xxxv my knees grow weak through fasting And St. Jerom records of Hilarion that old Ascetick that if any time he found any mutining of his Lusts he would threaten fame te conficiam stti I will wound thee with hunger and thirst This was the weapon that all the old Soldiers of Christ were famous at who lived and dyed in the Holy Wars of Christ that I may say of that as David did of Goliahs sword There is none to that The first dart that ever the Devil flung at the soul of man was by Gluttony primum Diaboli spiculum and one weapon God hath given us to wound that body of sin is Fasting Fasting nails the Flesh to the Cross of Christ Fasting tames the frankness of Nature Fasting subdues the rebellion of Lust Fasting overthrows the fortifications of Satan and undermines the Palaces of Wantonness so there is none to that take it abstractly but in conjunction with the other two excellent means for keeping the body under But it may be objected against the use of these out of Ephes v. 29. No man ever yet hated his own flesh but loveth and cherisheth it even as Christ his Church By using of these disciplines over our bodies we shall hate our own Flesh I answer all castigation and affliction is not an effect of hatred some proceeds of love A Father chastens his Son yet loves him still Christ chastens his Church yet loves her well whom God loves he chasteneth I hope St. Paul did not hate the incestous Corinthian when he delivered him unto Satan for the destruction of his Flesh that his Soul might be saved in the day of the Lord much less do we hate the Flesh when we chasten it so that our Soul may be saved in the day of the Lord. 'T is a good Apology that St. Augustine makes for those Asceticks in his time Non enimcorpus suum sed corruptiones pondus oderunt they don't hate their bodies but the corruptions of them and afterwards when they seem by Continence and Labours to persecute their bodies they do it not that they may have no bodies but that they may have their bodies subjugated and ready to every good work Secondly It is further objected that this discipline smells of Superstition St. Paul condemns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sparing of the body for a piece of superstition Col. ii and 1 Tim. iv 8. he opposeth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this bodily exercise to Godliness and saith it profiteth little I answer 't is true but St. Paul speaketh not of all afflictions of the body nor all bodily exercise for then he should condemn his own practice in the Text but he means such affliction of the body as is without knowledg and moderation And if this bodily exercise be used without knowledg of the right use and end of it making it a part of Divine Worship meritorious of Salvation a thing that does please God ex opere operato without any further aim or respect then they are not excusable Or Secondly if it be used without moderation so as to destroy nature As those flagellantes in Hetruria of whom Hospinian writes that they wandring up and down openly cut themselves with Cords and Whips and kept a bloudy Festival for the space of thirty three days and then thought their sins to be expiated and themselves reconciled unto God And those Monks of Palaestina of whom Evagrius writes that they fasted somtime five whole days and so afflicted themselves with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supererogations of watchings and labours that they lay upon the ground as dead men unburied These were immoderate in discreet afflictions and so to be condemned But yet as Zanchy upon the second of the Colossians Exercitia haec per se improbari non possunt circumstantiae hae omnia damnant These exercises can be disliked in themselves 't is their circumstances that spoil all for as he alledgeth out of Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These bodily exercises are good if they be with knowledg of the right use and end of them and such moderation as they destroy not nature nor make it unserviceable to the Soul In themselves they are lawful and laudable agreeable to the word of God and the practice of the Saints of God in the purest times They are profitable too as for mortification of the Flesh so also for other excellent ends As first the Elevation of the Soul and sharpning of the mind to Heavenly Meditation Tanto enim gloriosius mens ad superiora fertur quanto diligentius ab inferioribus concupiscentia cohibetur The Soul does advance more gloriously toward Heavenly things when the Concupiscence is most dililigently kept from earthly things D. Aug. de opere Monachorum Infirmitas carnis vigorem mentis exacuit The infirmity of the Flesh does sharpen the vigour of the mind That therefore the strength of the body may pass into the virtues of the Soul non turpibus flammis medullae aestuant c. Let not the Marrow boil with filthy flames let not the hidden incentives set the Soul on fire let not the wandring sense wantonise the enjoyment of various delights those hinder the comforts and refreshments of the Soul and quench the flame of spiritual consolation The Soul is never better devoted to Heavenly things then when the body is estranged from carnal pleasure Whom shall he teach knowledg whom shall he make to understand doctrine them that are weaned from the milk and from the breasts Isa xxviii 9. 2. Moderate afflictions of the body as they serve to dispose the mind for Heavenly flights so they are profitable to amerce our selves for our sins in Repentance Amongst other fruits of Godly sorrow St. Paul reckons up indignation and revenge 2 Cor. vii 11. 't is not possible saith Calvin quin anima Divini judicii horrore percussa partes ultionis in exigendâ de se poenâ occupet that the Soul being stricken with the horrour of Gods judgment but it must take some revenge upon it self by some punishment And reason requires that as the body hath been partaker with the soul in the Commission of sin so it should partake of the punishment with the Soul in Repentance for sin and seeing we are to judg our selves in Repentance to prevent the judgment of God good reason we should judg our selves impartially severely and so as it may be as God himself will judg us Now 't is his rule quantum glorificavit se tantum date illi tormentum so much as she hath glorified her self give her so much torment To macerate then the flesh in some degree is but Righteous judgment You may relie upon Calvins judgment