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	part_n	whole_a	26,351	5	6.3148	4	true

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

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 Doctor in Diuinity Chaplaine to the Prince's Highnes and Pastor of St MARGARETS Church in WESTMINSTER LONDON Printed by G. P. for Iohn Bartlet and Iohn Spencer and are to be sold at the Gilded Cup in Cheap-side 1624. TO THE HONORABLE MOST RELIGIOVS And Loyall Assembly of the Knights Citizens and Burgesses of the Commons House of Parliament IN the opinion of the most Accurate a Sermon once deliuered goeth afterward to the Presse as to execution And where-euer there is but an equall part of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pronuntiation Quintilians Rule will no Lib. 11. cap. 3. question proue true Ita quisque vt audit movetur But my ayme is alwayes more at the heart than at the eare and in my present Endeuours my chiefe ambition is to serue you while you serue the Common-Good That by your command is now in a dead Letter which lately by your sufferance liued in the mouth of the Speaker Your fauour calling me to the Pulpit made me truely feele my weakenes And nothing but your Authority commanding me to the Presse is able to sustaine it The speedy execution of your cōmaund gaue me no time to perfect what in too little time I had conceiued how-euer with me to speake honestly is to speake Eloquently My soule professeth I could willingly haue spent the whole labour of my life vpon so worthy an Assembly to expresse the desire wherof by the encouragement of many of your owne Body I shall speedily annexe to this two other Sermons the one against Bribery and the other against Selfe-Policy both which I will bee bold to call The Character of mine owne heart toward the publike good of our Church and Common-wealth For this in particular be pleased to accept what your selues haue commanded and fauour me with the liberty of this Apologie Vt si quid peccatum siet fecisse Plaut me dicant de vostra sententia We all blesse our selues in the contemplation of these times for hauing such a God such a King such a Parliament Quid non speremus amantes The God of Blessing so dispose of your Councels that you may keepe the spirit of vnity in the bond of Peace Your humble and ready seruant in the LORD ISAAC BARGRAVE A SERMON PREACHED Before the Honourable Assembly of the Commons House of Parliament on Sunday being the last of February 1623. PSALM 26. 6. I will wash my hands in innocency O Lord and so will I goe to thine Altar THe prime end of the Creature is the glory of the Creatour this end cannot bee attained without the preseruation of the Creature The common good of the whole world in generall and of euery part and Common-wealth in particular Vpon this ground all actions receiuing perfection from their end all vnderstanding men haue beene wont to Praeface all great Consultations for the common good with some such religious Acts as did best conduce to the glory of God A Ioue Principium was the law of Nature the Gentiles were wont to begin from their Altars and their Oracles It was euer the stile of the Ciuill Law to begin A Deo optimo maximo and our old Saxon Lawes had the ten great Praecepts of the Decalogue prefixed in their Front But Gods Children euer vsed especially to consult vvith GOD to auspicate all their solemne Actions with Prayers fastings sacrifices Sacraments making their Creatour who is the Alpha and Omega of all Creatures the beginning and the end of all their actions We find in the old Testament that the Israelites beeing to warre against the Beniamites Three seueral times they went vp to aske counsell at the mouth of God Iudg. 20. 26. And it is remarkable in the New that though the holy Ghost himselfe had separated Barnabas and Saul to that great Worke the Conuersion of the Gentiles yet the Church would not dismisse them till they were consecrated by fasting prayer and imposition of hands Act. 13. 3. For Sacraments in particular those two notable actions in the holy Story The first that powerfull deliuery of the Israelites out of the bondage of Egypt was Vsher'd in with the cebelratiō of the holy Passeouer And the second that memorable Redemption of mankinde from the bondage of sinne by the Passion of CHRIST our Sauiour blessed for euer Hee himselfe aggrauated by the solemne Sacrament of his last Supper Would we haue yet a closer Instāce my Text suggests it if Dauid be to oppose a common Aduersary hee enquires of the Lord for counsell and againe he enquires of the Lord. 1 Sam. 23. v. 1. et 4. And if he be to prouide for the wel-fare of his owne Kingdome as now he was when he composed this Hymne euen presently after his third Vnction he thinkes the Altar the best Preparatiue to the administration of his Kingdome and washing his hands in Innocēcy the best Preparatiue to the Altar I will wash my c. Good lucke then in the Name of the Lord to this honourable Assembly euen in this Honorable that with the custome of all good Christians Christian assemblies Ye auspicate your worthy designes in the House and at the Altar of God God that made all things for his owne glory is certainly the best assistant to his own end Hath not thinke you the deuill domineer'd in their hearts who haue set a marke vpon your two last Parlamentary Assemblies as if your endeuors prospered not because you receiued the Eucharist as if the Sacrament impeached the Worke or the Worke the Sacrament Oh the Power of Satan Shall we accuse Gods Ordināce from the effect of mans weaknesse Careat successibus opto Quisquis ab euentu factanotanda putat Had you not intended Gods glory certainely you would neuer haue begun with Gods Sacrament But two coole words with these malicious obiectors Was their Gun-powder Plot the worse for their Sacramēt or their Sacrament the worse for that plot Indeed there is a communicatiue power in euill as well as in good an Idolatrous Sacrifice was a well fitted Preface to a murderous end But is there no difference betwixt their washing their hands in bloud our washing our hands in innocency Betwixt the intention of butchering of Kings and Kingdomes and preseruing of Kings and Kingdomes But I remember we are going to the Altar the GOD of mercy conuert the hearts of these malicious furies these wily Gibeonites who while they dwell among vs labour to deceiue vs with the pretence of Antiquitie their old shooes of S. Peter their old garments of their owne merit their old mouldy Bread of Transubstantiation with all which though put on but yesterday they endeuour to deceiue Ioshua and his people and wee finde they did it too but it was because they asked not counsell of the Lord Ios 9. 14. Let vs therfore to preuent the like wiles goe