Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	cause_v	part_n	1,774	5	4.3230	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44026	Innocency, though under a cloud, cleared By P.H. a poor prisoner, when almost sunk under pretended friends censures in the day of his sufferings. And also, a discovery of the comforts that attends innocency in a prison. As also, twenty four usefull particulars left by him for his children and friends, and being left in a friends hand for his relations, I could not but make them publick; judging it will be no loss to the author, and great gain to the reader, and justly give offence to none.	Hobson, Paul.	1664 (1664)	Wing H2274A; ESTC R222586	80,187	179

be uncloathed but cloathed upon that Mortality might be swallowed up of Life And now see a little what is at home Phil 3.20 But our conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ O! what Sorrows Sins Sighings and Complainings do attend us here But there is freedom from all There is glorious Sights without sinning There is Smiles without Frowns There is Love without Envie There is eternal Embracings without disputings There is all things New and never grows old There is no weariness in that way There is the answer of Faith without Fears There is all delightful Joyes without Tears In a word we shall know as we are known and see God and sin no more O come Lord Jesus come quickly my soul longs for this Love Quest Now if any should say Why then was Paul or any in a strait if this be so they need be in no strait in this debait how could Paul be in a strait Answ From these Causes Cause 1. There is a great union and near relation between soul and body being espoused together by God himself and when the soul groans and longs to be dissolved then Interest and Propriety in this affinity puts in its appeals and so makes a stop or a stand and so produces a Strait Cause 2. Is taken from the nature of Heaven and Glory which is far above and beyond the low capacity of the Soul that though the soul loves it yet when it 's a going it fears and is at a stand or strait Cause 3. Is because the dispute in the Case lies between the Affection and Judgment Now where Affection carries and Judgment joyns in Spirituals it goes delightfully and where Judgment carries and Affection stoops or joyns in with Judgment there it goes on powerfully but when they are divided and there is ground for both both ways there is great struglings and straits so is there in this Case Judgment and Affection look upward and downward Cause 4. Is a point of Interest or Propriety on both sides as in the Text To dye is gain to live is Christ Now you must know that Propriety divided will cause great debates and make the mind thus imployed to be at a stand Cause 5. It is a reasoning between Love and Loyalty Love is a fire or affection that ascends and flies high Loyalty looks to its duty though it be to go backward or forward Now when this comes in competition they will as in this Text cause a stand or strait Cause 6. An unaccustomed Change in any thing will cause a stand or stop and so a strait as the departure of the soul from the body is Cause 7. You must mind that Death is compared to a sleep and no man is willing to go to sleep till he be fully weary and for the most part Death comes to take us from the world before we are fully weary of the world And sometimes there is some work to do and men are not willing without some reasonings to go to sleep before their work is done Some Child to bring up or some Wife to love a little longer or Husband c. These are some of the Causes why Souls are at a stand or strait when Death comes I should now shew you some of the Scriptures and Reasons that some bring to prove the Soul mortal but they are not worth the mentioning only mind their Scriptures Gen. 2.17 Josh 2.13 1 Kings 2.2 Job 4.19 21. Chap. 14.1 2. 7.8 9 10 11 12. chap. 34.15 Psal 89.46 Psal 103.15 16. 115.17 Eccles 3.19 1 Cor. 15.18 these be the most of their Scriptures and the Reasons they draw are from them and they have some natural Reasons but in truth they are not worth the mentioning And as for their Scriptures and their Reasons from thence do but reade the verses before and after and you will soon see the deceit and in all your minding of any thing they say seems of force do but well mind the Reasons and the Scriptures I have here laid down to prove the Soul immortal and you will see the Truth and also the falshood of that sad Opinion of holding the Mortallity of the Soul Now we should make some improvement of this Truth but being streightned I shall leave that Beseeching God to do you as much good in the knowledge of this Truth as he hath done to my soul and so the LORD JEHOVAH be your Strength Now in answer to your desires because I cannot get time to write at large my apprehensions of the difference betwixt the Old-Covenant and the New as the Scripture calls them or the Covenant of Works and the Covenant of Grace Take a brief hint of a few Particulars of the different Property and that thus 1. The Condition of the Old Covenant was such that it did lay an Impossibility of attaining the promised Good by it and that you may see by viewing these Scriptures Lev. 18.5 Ezek. 20.11 Rom. 10.5 Gal. 3.12 2. It kept souls in Fears without any grounds of Certainty or Assurance for that which was done as it might be to day was to do again to morrow as if it had not been before See Heb. 7.19 27. chap. 9.9 and chap. 10.11 3. It was exceeding Costly even so that the Cost did exceed the Comforts all their Service did so declare it see 1 Chron. 21.24 4. The Word or Declaration of it was in comparison with the Declaration of the Gospel but a bare voice or sound of words Heb. 12.9 compared with Act. 15 24. The Promises belonging to it could not take place till the Condition made way and the Condition depended upon an impossibility so that both together in it self did signify but little more than a sound of words in comparison of the Declaration of the Gospel or Covenant of Grace 5. It begat great Fear in all that heard it but the Spirit and Saving-Faith in none see Heb. 12.21 Gal. 3.2 Now blessed be God this is ended and taken out of the way 〈◊〉 And that it is so you may be assured from Heb. 7.12 18. chap. 8.7 13. 2 Cor. 3.17 c. Now the Comforts of this Change lies in the removing of the evil that did attend us in that And 2dly In the Fruition of the Good that is brought in by the New-Covenant or the Covenant of Grace If you enquire after that Good I must tell you it is not to be in its fulness expressed by the tongue of Men and Angels but take a few Particulars that have been of great use and comfort to my soul and they are these First In that the Condition as well as the Promises of Good have their immediate dependance as to performance onely upon God Jer. 31.32 33 34. chap. 32.39 40. Ezek. 11.17 20. chap. 36.25 26 27. c. Secondly The Good of Promises are not caused but causes of Performance so that the good of Promises is the life of Duties So that the

a Soul or Spirit in man that lives though the body dyes and also give you a hint of some of the Priviledges that the Soul enjoys after its separation from the body and then make some improvement Now in the first place I shall let you have some Scriptures to prove that there is a separation betwixt Soul and Body according to the Doctrine and shew some Reasons for it the Scriptures to prove it are these Gen. 35.18 18. Job 34.14 15. to them apply Psal 22.26 Ezek. 12.7 Act. 7.59 60. Luke 16.21 and so much for Scriptures the Reasons follow The first Reason Is from God's Appointment The second Reason From the the very nature of Soul and Body the one Spirit the other Flesh and Dust As it is unnatural for a Spirit naturally to dye so it is as unnatural for dust and flesh for ever to live without being changed from a Natural to a Spiritual as in 1 Cor. 15.42 43 44. If it be objected That by this Adam must have dyed if he had not sinned Answer It is a Question that the best cannot answer for there is more ground to believe that if he had not sinned yet his fleshly body must have had a time to have changed because it was dust and so natural and not of the nature of Eternity and to that end do not only mind the Natural Reason but this Scriptural Ground Whatever was a fruit of Sin Christ by his Death freed Saints from but Christ frees no soul from a Natural Death Ergo A Natural Death is not a bare and only fruit of sin if it were every Saint through believing in Christ would be freed from it but none are Ergo c. But this is a dispute amongst the greatest of the Learned and I shall enter no further into it Secondly I shall let you know in what sence the Scripture represents the Soul 1. Sometimes it is taken for the whole man as Gen. 17.14 c. Lev. 5.2 3. and chap. 7.19 2dly It is taken only for fleshly and natural blood and so the common life of man Gen. 46.26 3dly It 's taken for the affection of the soul as first for Love as 1 Sam. 18.1 Secondly for Grief and Sorrow Jer. 13.17 4thly It is taken figuratively for the Stomach Prov. 27.7 5thly It is taken for the breath of a man Jam. 2.26 6thly It is taken for the natural life distinct from the body and also from the soul or spirit of a man 7thly It is taken for that Soul or Spirit which was breathed by God into Adam by which he became a living Soul this is that that never dies And that there is such a Spirit or Soul that never dies I shall give you the Reasons and Scriptures to prove That there is something in a man that is part of man that lives and never dies and that I shall prove from these Scriptures and Reasons following and then shall give a brief Answer to the Scriptures and Reasons of such as are of a contrary mind The first Reason is grounded on Gen. 35.10 we reason thus Had there been nothing to have lived and gone to God it could not have been a departure but a cessation but it is said Her Soul departed and she dyed that is to say her body dyed But had her soul dyed there had been nothing to depart from the body The second Reason is from 1 Kings 17.21 22. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Child's soul come in to him again v. 22. And the Lord heard the voice of Elijah and the soul of the Child came in to him again and he revived Had the Child's soul been dead the Prophet would not have prayed that it might return to the body but that it might live again But God heard him and returned the soul of the Child and then the body revived Had the soul been dead both must have revived but the one returns the other revives so they were not both in one capacity The third Reason is from Eccles 3.21 Who knoweth the spirit of a man that goeth upward and the spirit the of beast that goeth downward to the Earth The Reason lies clear did the soul of a man dye when the body dies it dyed as a beast but here is a distinction so that there is a difference And where lies it the Text tells you That dust goes to dust but the Spirit to God that gave it so that it is clear that there is a part of a man that departs and lives when the body dyes The fourth Reason is from Mat. 10.28 And fear not them that kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell A good ground to prove this for Christ said Fear not them that can kill the body but are not able to kill the soul Now if the soul dyed with the body then he that killed one must of necessity kill the other but Christ saith plainly they may kill the body but not the soul So there is a Soul or part of man that lives though the body dyes The fifth Reason is from Act. 7.59 And they Stoned Stephen calling upon God and saying Lord Jesus receive my Spirit If there had been nothing in Stephen but what was to dye his Prayer had been needless but when his body was to dye he prayes that God would receive his spirit so there was a spirit or soul to depart and be received though the body dyed The sixth Reason is from 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day From whence we reason thus If all in man that is one with man dyed when the body dyes then when the body had on it any part of death or decay all in the body that is its own must be so too but here you see there is something that increases and gets up when the body decreases and goes down The seventh Reason is from 2 Cor. 5.6 8. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord and in v. 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. In which words you may see that there is some part of man which when the body dyes is absent from the body and at that present is present with the Lord now if all in man that is of man did dye with the body then there was nothing to be present with God but you may here see it is and it was that which the Apostle groaned for The Eighth Reason is from Heb. 12.9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverance shall we not much rather be in subjection to the Father

and sometimes from the evil to come Isa 57.1 Thirdly There is no cause of fear of that which accomplisheth no Evil but alwayes Good if all doth Rom. 8.28 then Sufferings ●o being part Fourthly There is ground of fear of them or that which is conquered before we encounter with it as all sufferings and censures ●●e Rom. 8.33 35 39. Fifthly There is no fear to walk in that way which Christ our Captain hath gone before us in and tryed it and not only so but he holds us by the hand nay heart all the way Sixthly There is no fear of that though never so great a cross if it be the eminent way to the Crown as Sufferings are See Acts 14.22 2 Tim. 3.12 Seventhly There is no fear to meet with God in the way and day of his favours for Saints suffering season is God's observing season to give forth his Loves 't is his very high market dayes See Psal 43.2 3 4. Jer. 33.3 Eighthly What cause of fear is there of that which doth not nor can destroy the Foundation of Faith O it is so far from that that it is rather an opportunity for the Foundation to give forth it self like a Fountain ful of all fresh Springs See I pray see David see the three Children see Daniel what streams of Light Love nay Life was given forth at such suffering seasons Psal 23.4 and 27.1 2 3. and 138.3 7. Ninthly What cause is there of fear of that which is appointed to testifie and seal to our Faith and our Interest in God's Love and eternal Life Tenthly What cause is there to fear that which is but the opening the door to let us into converse with God as all Sufferings of Saints is no more but God's turning the key to unlock the door and let Souls into a living converse with God for where the world shuts Saints out God takes them in Psal 25. The worlds frowning time is God's smi●ling time when the comforts of the world seem to be silent then God opens the e●● for instruction Job 36.15 Hab. 3.17 1.19 Micah 7.8 Eleventhly What cause is there to fear be imployed in that or of that which is the way not only to follow Christ but it 's that by which the soul is made conformable to Christ and to his Death and the Power of his Resurrection 't is what Paul groaned for Phil. 3.10 Twelfthly What cause is there to fear to meet with that which is to accomplish the end of our Faith to wit the Salvation of our souls and eternal Glory with God Christ and all the Assembly of Saints the First-born and Angels for evermore See Heb. 12.22 23 24. O these considerations did follow me many dayes and nights till my Soul cryed out Lord where am I Lord what am I that I should be thus honoured O blessed be God for ever After this or upon this consent from these considerations there was a question did arise in me which was to this purpose Why men may suffer much and long and yet be nothing Paul saith 1 Cor. 13.3 of a man give his body to be burnt it will not do without Charity So then the question was who are true Sufferers or when doth a soul suffer rightly and when not Answer A man may suffer that is a Professor of Christ and yet not for Christ but is an evil doer or busie body and his profes●ession will not make his sufferings good Secondly A man may suffer for the Profession of Christ and yet not for Christ as ●●us First When men will suffer because they will suffer and not because God wills it Secondly When men suffer because others suffer and suffering is cryed up as honourable so in the crowd of this cry with the rest in this crowd some men crowd in Thirdly When men are by providence brought into a state or strait that if they go back they shall un-man themselves so more out of the resolution of an heroick nature than from the exercises of Grace they suffer this is not to suffer as a Saint but as a man Fourthly When mens interest is so interwoven with the Interest of Christ that if they do not stand by Christ they will lose their own so to gain their own they stand by him this is not right A soul is said to suffer as a Saint and 〈◊〉 becomes a Christian so as God and Christ will own it and crown it First When they singly suffer for being Saints and rather than they will deny it 〈◊〉 forsake it they will forsake all As in H●●● 11.35 They accepted not deliverance Secondly When they suffer for their owning or standing by God's and Christ's Ca●●● or Interest and rather than they will forsake either they will forsake their lives or 〈◊〉 that 's dear to them in the world So David suffered so did Daniel suffer and the thre● Children and the Apostles Acts 4. and Acts 5. and so Paul Thirdly When souls are brought to such state that unless they willingly suffer some other of God's People must suffer now rather than they should suffer the soul is willing to suffer this is that which God will own and it is what Christ did for us and ●erefore we ought saith the Apostle to lay own our lives for the Brethren 1 John 3.16 and this it is that Christ intends in that John 13.14 chap. 15.12 It was Pauls joy 〈◊〉 suffer for the Colossians Col. 1.24 These Scriptures are a sufficient ground to suffer rather than to free our selves from it the manner of some is by accusing others ●●d bringing others to suffer to free themselves and say Charity begins at home these ●●uls have little acquaintance with Christ's ●●w Command and they will one day see 〈◊〉 the way to lose and not to save as Christ ●●th Mat. 16.25 And now if any will demand by what rule ●●ey should rather suffer than save themselvs 〈◊〉 putting others upon suffering let them ●●●k well upon those blessed Scriptures afore●entioned and they will see it a duty and ●●●nt-like to suffer for the Brethren and it not the action of a Saint but of Satan to 〈◊〉 themselves by accusing others 〈◊〉 blessed be my dear Father that of all the Evils that attend me thou didst never suffer that to come into my heart Fourthly To suffer as a Saint is when the World out of their envy against Saints Holiness and Piety as being contrary to them they are carried out in envy to hate them and to do all the hurt they can against them though they cannot in particular charge them with any thing justly not so much as against their own Law yet cannot love them Now thus to suffer willingly not for any thing we have done to the World only because we are called out of the world thus to suffer is to suffer as a Saint therefore Christ makes provision for this when he tells his Disciples that the World hated him and so would hate them in that they were not of

you should wonder why I insert so many here seing they can be of no great use I must tell you the reason why I do it It is because some have as to these laboured to incense many poor precious souls against me as if I had abused the Scriptures in what I had observed rendring me in that as they have done in most things as odious as they can to the ears of many that never knew me so I did intend to have inserted more if I could but these few I thought good to leave in answer to some Friends desires for the ends aforesaid desiring what weakness you find here to cover it and what good you find here to improve it and I beg that God may give you as much comfort in reading them as I had in declaring them And as for the Proofs and Uses the dear Lord make them for you and to you And God forgive them who out of envy to me have not spared to throw dirt in the face of the Truth aswel as me But if God forgive them as freely as I do as I beg he may this sin ●●ill not be laid to their charge Amen Amen In the next place after mentioning some of the particular Scriptures from which I have formerly spoke I am engaged in my heart to leave a few Reasons Considerations to prove there is a God without making use of Scripture to convince Atheists many of which I have met with both beyond Sea and here and these Considerations may be of use to some who may meet with such spirits as well as I have done Now the way to prove that without Scriptures by bare Natural Reasons is as followeth First Consider that all things that are must be considered under these four heads As First Such things as have only a being and no more as the Earth Air Water and the Sky c. Secondly Such things as have being and life but not sence as Herbs Trees Plants c. Thirdly Such things that have being life and sence and no more as all Beasts Birds and Fishes c. Fourthly Such things that have being life sence and reason as Men and Women Now under these Four is considered all the World and if so let us reason from all and use but Reason truly and you must confess There must be a Power above each as the only Cause of all and that none of each is the cause of it self nor the cause of each other and that you will see if you consider these things First That which hath only a bare being cannot be the Author and Causer of the rest and that for these Reasons 1. Every Effect is answerable and like the Cause but here they are not alike but differ in their very nature for one hath a bare being the rest have being and life or being life and sence or being life sence and reason Now for the Effect to be so differing from its Cause in Nature is contrary to Reason and Nature For in all Causes there must be a unity between the Cause and the thing or things caused 2. It is against Nature for any Cause naturally to cause or produce any Effect to be a Lord over it self Now that which hath a being and life is above that which hath a bare being and that which hath being life sence and reason is made higher than either and that is the creature Man unto whom all these three former are servants and he a Lord over each 3. This is a maxim That Bodies of themselves have no movings Now where there is no more in a thing than a bare being it 's but a bare body and its motion is from the power of Life elsewhere As for example in a Clock it cannot move without weights and these weights that have also a bare being or body they must have a hand to put them on and so all bodies that are bare beings in their motions still must relate to a power and life elsewhere Now without motion there can be no propagation so that a bare being which is a body without life cannot produce sence and life much less life sence and reason And now that which hath not only being but life that or them cannot be the chief original Cause and that from these Considerations 1. That which is the first Cause can subsist of it self without that which it doth produce But Grass Herbs and Trees or Plants cannot subsist though they have being and life without that which hath a bare being and no life as the Earth Air Water c. 2. That which hath a bare being gives daily strength and life to this that hath being and life Now had that begun it self it would have had power to maintain it self without that help 3. That Grass Herbs Trees c. were not the Beginners but had a beginning you may see clear If you see the nature of one you may see the nature of all As thus Is there a branch it leads thee to the body from whence it came and from the body of the Tree thou art led to the root though it be within the ground and from the root you are led to mind the kernel that fell to the ground from another Tree c. as the Cause of that Root If no Kernel no Root if no Root no Body if no Body no Branch And then consider from whence came that Kernel and go backward and what was it before it was a Tree It was a Kernel and a Kernel cannot be without a Tree And then how came the first Tree So there must be another Cause besides themselves to be their Cause Now as to that or them that have being life and sence That or they cannot be the Cause of other things for the grounds first laid down As to prove that which hath a bare being could not be the Cause consider those grounds and that will also prove this I mean the first of the Reasons And now that they are not the Cause of themselves you will clearly see if you minde First Had those been the first Cause of themselves they would have power to preserve themselves and not suffer themselves to be slaves and servants to that or them that for power or strength are inferiour to them as Man is inferiour to the Beasts for strength and power yet is as Lord and Master over them which must be from a power above that doth subject the stronger to the weaker and that is God 2dly If ever they had power to make themselves they have it still and if still why do they not still do it what needs there to be pairs or couples carried from place to place for generation And besides do in this as you did by the Herbs and Plants c. go backward and see what or who was the Cause of the first 4. That which had being life sence and reason to wit Man was not the chief Author and Cause of the other Three is clear from the Reason