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	death_n	soul_n	4,489	5	5.6023	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01347	The mourning of Mount Libanon: or, The temples teares A sermon preached at Hodsocke, the 20. day of December, anno Domini, 1627. In commemoration of the right honourable and religious lady, the Lady Frances Clifton, daughter to the Right Honourable the Earle of Cumberland: and wife to the truly noble Sir Geruas Clifton of Clifton, in the county of Nottingham, Knight and Baronet, who deceased the 20. Nouember, 1627. By William Fuller Doctor of Diuinity, one of his Maiesties chapleines in ordinary.	Fuller, William, 1579 or 80-1659.	1628 (1628)	STC 11468; ESTC S102826	23,698	50

is done and what should be done as is betwixt contemplation and practise the one liuing in politiâ Platonis the other in faece Romult they are but in a dreame that conceiue a common wealth without corruption a Church without errour or a man without passion It is an easie matter for one in health and plenty to crie shame on him that is distracted with payne and care and for the wanton on his couch to disesteeme the soldier in his tent because not more hardy both in cold and danger when tu si hic esses change but the condition of the parties and the case is altered A publicke losse is a generall sorrow to the bewayling whereof the greatest expression is required a teare is not held sufficient where there should be an inundation nor a sigh where howling Rachel in child-birth called her sonne of which she died ben-oni the sonne of sorrow Naomi biddeth her friends call her no more Naomi that is beautifull but Mara that is bitternesse out of the sence of her misery but Phineas his wife had iust cause to name her sonne Ichobod that is where is glory because the glory was departed from Israel for the Arke of the Lord was taken O that my head were full of waters and mine eyes a fountayne of teares to weepe day and night for the slaine of the daughter of my people sayd the Prophet Ieremy and thence it was that our Prophet in the chapter following would haue the mourning of Ierusalem like the mourning of Hadadrimmon in the valley of Megiddon yet not euery family apart and their wiues apart as it there followeth but their forces ioyned both of teares and shrikings to mooue heauen to pitty and earth to imitate Abyssus abyssum inuocat one depth calleth for another great sinnes must haue great repentance and great iudgements great acknowledgement Mine eyes doe fayle with teares my bowels swell my liuer is powred vpon the earth for the destruction of the daughter of my people because the children and sucklings faint in the streets of the city and say to their mothers where is bread and drinke as the Prophet complayneth although reason and religion should forbid yet nature and necessity wou'd inforce a howling Yet is not all this a note of distrust of Gods prouidence but a manifestation that we are sensible of his iustice and our demerits Quid miraris quod Maria dolebat tuno cum ipse Dominus flebat It is no maruell if Mary greeued when as her Lord himselfe wept not as bewayling the dead man whom hee presently intended both to rayse and to recouer but the dead mans sinne which had attracted death for punishment Sicut mors animae praecessit deserente Deo sic mors corporis secuta est deserente animâ Thus then in all sorrow this is the highest note Woe vnto vs that we haue sinned The death of the soule was first when God forsooke it and the death of the body soone followed the soule forsaking it in condigne recompence Whence in the truth of iudgement the iust causes of extreme sorrow in a man are vel cum ipse vel cum proximus offendit Deum when either himselfe or some other offend his God And though a man may seeke yet shall hee neuer finde any true cause like vnto this Which caused Anselmus to phrase it in these termes when I consider the multitude of mine offences I shame to liue I feare to die then what remayneth ô sinner in thy whole life but only vt ipsa tota se ploret totam to bewayle thy whole life so washing as Saint Bernard speaketh the barrennesse of his soule with the floods of teares quia magis frugiferae lacrymantes vineae the bleeding vines for the most part are most fruitfull And yet in this we must not sorrow as men without hope for with God there is mercy that hee might be feared maiores motus impediunt minores the greater wheeles doe hinder the lessers motion and the sonne of God the sinnes of man Subordinate powers hauing but limited authority mooued from aboue as is the inferiour by the higher orbe the proconsull can doe nothing but what the Consull pleaseth either to command or to permit as praesumptio superbiae de proprio ingenio is a course held without carde or compasse a mans owne works being a weak staffe to leane vpon And so I see not how a Romanist should die comfortably yet praesumptio confidentiae de diuino adiutorio is the pole that cannot alter and so I see not how a true Christian should die desperatly Most excellent is the counsell which the Chancellour of Paris giueth Before thou sinnest thinke of diuine iustice and thou wilt abstayne when thou hast sinned thinke of diuine mercy and thou wilt not despayre Sícque ponderent suam negligentiam vt praeponderent Dei infinitam clementiam So weighing our owne negligence with the counterpoyse of Christs indulgence It is a subtle question that is made by Denise out of Bonauenture whether it bee possible that contrition for sinne can exceed the measure of duty or we be more penitent then there is occasion it being a rule that as much as the presence of any good is to bee beloued so much the absence of it is to be lamented but God and his grace cannot be too much in one kinde therefore neither the losse in the other Certainely me thinkes for answer quoad displicentiam rationis in eye of reason if wee goe no further after sinne we may weepe and dispayre dispayre and die for how should infinite sinnes expect any but infinite punishment but quoad desperationem fidei in the apprehension of faith we may be comforted for that is the euidence of things not seene whence Christians are called fideles not rationales And it is contrition not attrition as the Schoole distinguisheth that affoords vs comfort Doleat sed ex fide doleat saith Saint Augustine Hence it is Hector Pintus his obseruation commenting vpon Ezekiel yet borrowing it from Aquinas that if it were reuealed to any one that hee were a reprobate to be condemned that man were bound to esteeme of it not as diuine reuelation but a diabolicall illusion Nay if God himselfe should speake it it were to be interpreted with an exception of repentance And in the 33. of that Prophet verse 14. 15. it is made manifest Gods blessings pronounced in the present tense doe intend praesentiam extensam an act without backsliding continuing to our liues endings and his iudgements threatned are not absolute but conditionall if wee repent not God can easily stay his hand could we as willingly amend our liues If wee doe suruey the booke of God euery word that is vsed to insinuate his mercy will bee found effectuall For consider sinne as the bondage to Sathan redimitur it is redeemed as the spoyle of grace tegitur