Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	soul_n	spiritual_a	4,457	5	6.8571	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08242	Certaine sermons vpon diuers texts of Scripture. Preached by Gervase Nid Doctor of Diuinitie	Nid, Gervase, d. 1629.	1616 (1616)	STC 18579; ESTC S113333	39,489	118

accompany him therefore the malicious Iewes amongst all their false accusations durst not offer to staine his credite with the least suspition of any folly There is another loue rising from concupisence of the eye which is not lust but curiositie When men desire to see rare or strange things without any further benefite but to satisfie the eye Such loue no doubt had many of the Iewes who desired to see Iesus for his fame and wonders but with a naturall and humane loue Other loues there be whereof some bee lawfull some vnlawfull some sensuall some intellectuall but all naturall and humane But the loue which wee enquire after is spirituall and sacred yet much communicating with sense and affection For the vnderstanding whereof I must premise these I haue obserued a double loue of God There is a kind of loue which is holy but meerely spirituall when the soule being a spirit loueth the Father of Spirits in spirit abstracting all mediation of body and bodily accident vsing no helpe of imagination or any sense But considering him to bee an eternall Goodnesse Incorporeall Incomprehenble the Authour of all being and of all good Whereupon the will doth immediately embrace this obiect of Goodnesse resteth her selfe in the loue and delight thereof This loue will haue no communion with sense or any imagination drawne from sense or any affection accounting them to bee perturbations and staines of this sincere delight This religious loue is more contemplatiue and therefore in the Angels and in men of knowledge and vnderstanding nourished by vision and by discourse To this the Platonicks speake proportionably who were esteemed the most Theologicall Phylosophers They making the perfection of mans felicity to consist in this intellectuall loue and as I may say abstracted ideall delight spend much inke in blacking and dispraising bodily and sensible things calling them shadowes of things spirituall images and not substances obscurers of the vnderstanding And the body to bee the sepulcher of the soule and the affections to bee as the rebellious rogues and vnquiet multitude in a Common-wealth There is another kind of sacred loue which is placed in the affections being not meerely spirituall but making vse of all sensible obiects for the enslaming thereof Thus wee loue God whilst wee consider the excellent beauty of all his creatures giuing him the eminencies of them all and turning our affections from euery creature to burne towards him which is the Authour of all these And this is most properly called deuotion nourished by sense and sensible accidents without which no Religion of any Age or Nation euer flourished Wherefore the most wise God knowing man by nature to haue so much cōmerce with body and bodily things ordained so many Ceremonies and Sacraments in his worship And at the time appointed sent his Sonne in the visible forme of a man that Hee being Spirit and flesh both these our loues both spirituall and caruall might bee spent on him That our affections might haue something to feede on as well as our vnderstandings And this is the loue whereof the Apostle heere speakes which was in the Saints that see Christ in the flesh Which is seated in the affections and is called deuotion And surely if wee looke into the examples of piety and deuotion in all times you shall finde that the most holy and pious men were men of the most hottest affections as the Prophets as King Dauid as Saint Augustine who after their loues were diuerted from doting vpon vanity and worldly shadowes They out-stripped all men in the ardencie of deuotion as their Writings and Meditaons witnesse breathing nothing but spirit Psal 18.1 Ex intimis visceribus diligam te demine And S. Austens Workes to a iudicious Reader will plainely shew that though hee bee the most profound Father yet hee speakes more out of his heart then his head full of actionate deuotion euen then when the subiect of his Discourse is subtilty and vnderstanding Hence it is that woemen bee called the deuoute Sexe by reason of the feruencie of their loue According to that Thy loue to mee was wonderfull passing the loue of woemen Whereof excepting the mother of God amongst thousand others the most eminent examples be Mary Magdalene and Mary the Egyptian Which two holy women the one hauing seene Christ the other the place where hee was crucified they changed their lewd lusts for hallowed and incorruptible loue they washed their wanton eyes with teares And for the latter her whole flesh which had beene fired with lust shee sacrificed it an whole burnt-offering vnto God exhaling it with fasting and penance vntill her dying day Lastly deuout old age which after much dammage and losse of grace would gladly preserue the relique of deuotion they keepe it in the warmth of their affections as appeareth by their tendernesse to Religion often weeping fasting and Almes-deeds This being so naturall a ground that deuotion especially confisteth in affection and that affections are chiefly moued by sensible obiects and bodily exercise Therefore all Religions necessarily haue Ceremonies and inuitations of this kind Some profitable some necessary some superstitious For the eye as goodly Temples ornaments of pictures vestures and such like Musick for the eare See Caluin Instit q. 4. c. 10 Set times of fasting prayers offering and other outward actions The ruine whereof ouerthrowes deuotion See the Marginall note in the Geneua Bible Hither you may referre Allegories and Metaphors which bee the greatest part of cloquence in Sermons and bee nothing else but speaking pictuers according to that Gal. 3.1 Before whose eyes Christ Iesus was described crucified with in you Seeing then that these things cannot bee gaine-said How ill do they deserue of Christianity who delight in nothing so much as ruines of Churches Church Orders and Church Ceremonies They place no more holinesse in a Temple then a Schoole-house Counsell them to fast they answer they fast from sinne Tell them of sitting bare at Diuine Seruice they answere all things are vncouered before God They giue no honour to the Sacraments bid them kneele at the entring into a Church and when they receiue the holy Eucharist they answere they bow the knees of the heart They offer no other sacrifice but the calues of their lippes Insteed of Almes they giue poore men good counsell as if men could cate precepts and drinke good counsell They are affected with the sight of no sacred Monument Nay if our Sauiour himselfe were aliue they would not go farre to see him or not haue worshipped him for feare of superstition Hence comes it thar they haue so common a conceit of the blessed Virgine that bare him in her wombe that they giue so little priuiledge to the Apostles that eate and drunke with him Finally to any holy place where hee walked or any Saint to whom hee appeared They would hold it no happinesse to haue touched the hemme of his garment Then Nathaniel was vnwise who desired to see Iesus

the necessary place of worship the word is neere thee and euery faithfull soule is Ierusalem For as goodly vineyard which cost the Husbandman much care and his servants long labour being the sweetest plot of ground which hee could chuse and hauing the indulgence of the heauens and all the elements to cherish it whilst it was tender and flourished and at the time of vintage all men resorted thither to see the beauty and temperate situation and to reape the fruit which grew not else where but after the fruite was gathered the hedges being broken and the swine hauing defaced it and other beasts haunting it though the Winter beautie thereof be louely yet the necessity of comming thither it abolished and the conuenience of seeing is much limitted So Ierusalem that pleasant Citty of God where the word of life grew so watred by Prophets so watched by Angels during the beautie and glory of her summer age thither the Tribes came vp and from all Countries there they worshipped but when the fulnesse of time was come wherein the grapes of this holy vine were pressed and the bloud thereof conueighed by Apostles and Euangelists throughout the world to cheare the hearts euen of the coldest nations Ierusalem became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prophet speaketh no longer necessary and though euer holy and reuerend yet often dangerous to be visited being polluted by wilde infidels and now possessed of vnchristened Turkes The orchard of Balsamon is remoued from the Hilles of Engaddi into Egypt and so saluation which was only of the Iewes is now translated to the Gentiles Et Assyrium vulgo nascitur amomum To conclude then although the most worthy and deuoute Christians haue increased their deuotion and pietie by sight of the holy monuments at Ierusalem yet many who neuer saw them haue beene more godly then some others that haue seene them and beleeue as firmely and loue Christ Iesus their redeemer as deerly as if they had seene him or seene the place where he was seene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sayes Gregory Nissen if thy inward man be full of bad thoughts although thou standest vpon Golgotha or mount Oliuet or vnder the monument of his resurrection thou art as farre from Christ as they which neuer acknowledged him The same is true of all sensible meanes and outward actions which if they bee not ioyned with sinceritie of the spirit they are vnprofitable to vs and disstastfull to the father of spirits Many are content to performe these externall actions which they do perfunctory meerely for fashion without any tincture of spirit Especially where there is a multitude of ceremonies as in the Romane Church and in the superstition of the Easterne Churches is most apparant Wee are all by nature ready to chuse that which is of eafier performance and in actions matters of Religion which of all others are most tedious because they touch the conscience the crafty Mind would gladly rest herselfe and thinke to discharge all by light workes of the body and of the senses Is this the fast which I haue chosen saith God for a man to bow his necke being weake with abstinence to put on sackecloth and ashes Is this the fast which I haue choson Nay is not this the fast which I haue chosen to loose the bands of wickednesse and to let the oppressed go free and to deale thy bread vnto the hungry Where God hates the outward obedience if it bee without fasting from sinne And in comparison better spirituall worship without externall then externall without that which is spirituall So hee saith Rend your hearts and not your garments And I will haue mercy and not sacrifice Where the aduerbe is a Comparatiue rather then a Negatiue And therefore the Septu well translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbids neither nay hee commands both but preferres the one before the other So many saith Saint Austine they will eate no flesh in Lent but they will bite and deuoure their brethren They will drinke no wine but they will drink iniquity like water What profites it to bee pale with fasting and at the same time to bee leane with hatred and euuy What profites it if wee abstaine from flesh which is sometime lawfull and do those things which are neuer lawfull therefore I say with Scripture and with holy Fathers that as the presence and sight of Christ would little haue encreased loue in his Disciples vnlesse they had also seene him with the eyes of the inward man No more doe any sensible and externall meanes further deuotion if they bee separated from the inward and spirituall motions of the heart My sonne giue mee thy heart Why drawest thou neere mee with thy lips when thy heart is farre from mee To proceed then though euery one haue not that glorious pretogatiue giuen them to bee Martirs to die for loue of him that died for their saluation Yet ouery one may mortifie his earthly members and die to sin which is a kind of Martirdome In like manner though euery one could not see Christ and so loue him yet they may loue him whom they haue not seene by faith which is a kind of sight Nay if they which saw him and loued were such as would not loue him vnlesse they had seene him greater is their reward that loue him whom they haue not seene For what said our Lord to Saint Thomas Thomas because thou seest thou beleeuest happy are they which beleeue and see not What remaines now but to prouoke you to the loue of him whom you doe not see who first loued you vnseene Nay when you were worse then nothing Whom you hope to see and see him as he is Let mee say vnto the afflicted that liue in obscurity and misery wait till the cloud bee broken and the Sunne shine out Let mee say vnto the simple and ignorant but louing and faithfull bee constant and you shall see as you are seene Let mee say vnto the wise and learned helpe yee the weak sighted and make him louing that is blind Lastly to all men though you loue him which is vnseene yet let your loue bee seene Loue in deed and not in word By this wee know that wee loue him if wee keepe his Commandements If your loues burne vehemently vpon things temporal and visible how are you said to loue him whom yee haue not seene Siluer and gold and gay apparell ample possessions and goodly buildings faire flesh and bloud compounded of corruptible elements whatsoeuer deceiptfull time hath coloured or the world hath set a glosse on if yee bee euer gazing and admiring these things how are yee said to loue him whom you haue not seene When woemen go to see and to bee seene when men the litle good they do they do it to be seene of men When most had rather seeme then bee good how are they said to loue him whom they haue not seene He that longs to see