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	great_a	soul_n	2,575	5	4.9117	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15346	The summe of a sermon, preached at Sowthell the thirtith of March. 1596. By T.W.	T. W. (Thomas Wilcox), 1549?-1608.	1597 (1597)	STC 25630; ESTC S111705	37,554	76

no eye hath seene no eare hath heard no heart can conceiue nor tongue can vtter but by them so well sorting with our nature to giue vs some sight smacke or taste of them And euen herein also appeareth Christs loue that he is pleased to stoop downe so low vnto vs and in such base termes to expresse vnto vs such excellent things But yet let vs a little more particularly examine the words That word that is here termed labour doth not signifie simply euery labour but such a labour as is sore and hath ioyned with it toyling of the body and moyling of the mind with carke and care yea and wearines both of body and mind ioyned with it as an effect flowing from it and that causeth some also to turne it thus Come vnto me all ye that are weary Whatsoeuer it be we may see that Christ mindeth by this Metaphore to expresse this much vnto vs that distresse of spirit vpon what cause soeuer it arise and conflict of conscience is no small payne but a great and grieuous sorrow entring deepe into the soule disquieting the spirit distempering the body and making all parts and powers vnfit for al or any duety almost And this to be true the Scripture elsewhere sheweth it and namely Prou. 18. Where it sayth The spirit of a man may indure his infirmitie but a wounded spirite who shall beare it And our owne experience can witnes it if eyther wee haue beene humbled our selues or haue beene acquainted with other mens sorrowes that way in whome it hath taken away for the time sleepe from the eyes hearing from the eares speech from the mouth appetite from the stomacke nay I wil say more it hath caused some to assay the finishing of their payne as they supposed with a shameful feareful end had it bin accomplished Which yet notwithstanding is not spoken here or propounded elsewhere vnto vs in the word to discourage or oppresse them that be in that combate but as on the one side to teach all men to cast away securitie and carelesnes so on the other side to instruct them that are so weake in themselues to relie vpon him that is the God of their strength who being in them and with them and for them will doubtlesse make his strength and power to appeare in their weakenes That other word heauie laden is metaphoricall also and translated from bodily burdens vnto spirituall that is to say to the burdens of sinne and iniquitie which lye more hard vpon the soule and spirit though worldly men feele them not than any outward doth or can vpon the bodie yea though a man should be pressed therewithall vnto death because that onely reacheth vnto the bodie and in the middest of the paynes thereof the soule little or nothing touched nay it may bee very cheerefull and comfortable spiritually and so cause the soule almost to finde no griefe as in the Martyrs that haue beene so many wayes and so grieuously tormented may and doth appeare but when the soule is ouerclogged with sinne and the sense thereof or of Gods anger against it for the same the very body is tainted thereby with sundry sorts of sicknesses and diuers kindes of diseases some recouerable and some vnrecouerable And we shall find it much vsed in the scripture that sinne it selfe is compared vnto a burthen which may in part appeare not onely by this when the Prophets call the iudgements of God that should fal vpon men for their sinnes burthens that so there might be some proportion betweene the iniquitie they had committed the punishment that was executed vpō them for it but also by a plaine place of the Prophet Dauid in that eight thirtie Psalme that wee sung before this Sermon when hee sayth Mine iniquities are gone ouer my head and as a weightie burden they are too heauie for mee to beare By all which we may see that sin is not so sleight or light a matter as men make it but a wonderfull weight indeede whether wee consider it in it owne nature as being the feareful violation breach of the law of God or God that is offended thereby whose pure eies cannot behold that that is euill his hand in iustice is prest and ready to strike or the dangers dammages they pull vpon themselues in body and in soule for this life present and for that which is to come as terror and feare of heart shame and confusion of face discredite amonst men specially godly discords yea anarchies in Kingdomes common wealthes and families and what not And indeede this were a point well worth the wading into by reason of the grossenes and corruption of the age wherein we liue making so smal or no conscience at all of sinne and transgression were it not that we are to be occupied in some other points of comfort and consolation Howbeit this much we may say that as it argueth small conscience of sinne in men that mittigate minse it so it ministreth small hope of comfort vnto themselues or others of the happie recouery out of it For how is it likely that they should be cured of a disease that eyther knowe it not or feele it not or take it not to be so deadly and dangerous as it is Whereas on the other side the tender conscience charging yea surcharging it selfe with more then it should it may be yet that can hardly be if men consider rightly the height and the haynousnes yea the infinitenesse innumerablenesse of their owne sinnes generall and particular though in that accusation it suffer much griefe yea plunge it selfe as it were into distrustfulnes is in more hope of a gracious recouerie which in the midst of such sorrow of heart should minister some comfort because sinne felt is more likely by repentance to be cured and healed then that that men make no keepe or account of But to let this point passe and to come to that that doth more nighly concerne our purpose at this present Now there followeth the last wordes of this 28. verse And I will refresh you and containe in thē the second part thereof namely a sweet comfortable promise for the better drawing yea alluring of vs vnto him that calleth vs vnto himselfe but yet for our spirituall good A thirstie body indeede woulde reioyce to heare though it were but of water and not of drinke to slake the thirst withall the reason is because he knoweth it and taketh it to be a meane to maintayne life The tydings of ease and lighting of him in some sort of a great and grieuous burden to him that carrieth it is no doubt of it gladsome and ioyfull also because it is a toyle and a moyle a wearisomnes and weaknesse to body and minde to beare a waight yea though it be but small continually Reason our owne experience teacheth vs the trueth hereof in these worldly thinges But how much more shall this be found true as in

THE SVMME OF A SERMON PREACHED AT SOWTHELL THE THIRtith of March 1596. By T.W. BY PEACE PLENTY BY WISDOME PEACE LONDON Printed by the Widow Orwin for Thomas Man 1597. Lord Iesus begin and make an end A Sermon preached at Sowthell THE TEXT Matth. 11. vers 28. 29. 30. 28 Come vnto me all ye that are wearie and laden and I will ease you 29 Take my yoke an you and learne of me that I am meeke and lowly in heart and ye shall finde rest vnto your soules 30 For my yoke is easie and my burden light THAT brother said very well who ere while out of this place told vs that the exercises of this daye are or should bee the same to our soules that physicke is to the body The reason is because as many times medicines helpe corporall infirmities so these holy and heauenly exercises of fasting prayer and preaching should heale the maladies of our mindes Though these things be true and we willingly acknowledge the euidency certainty of the same in al the parts peeces thereof yet this also is no lesse true or certaine that as physitians for the body notwithstanding al their skill and experience are sometimes deceiued in the very particular sicknes it selfe of their patients and the causes of the same and thereupon minister many times matter that doth smal good and if sometimes it do not much hurt it is wel so the ministers and preachers of Gods holy word sometimes by meanes of the ignorance of the state of the people with whome they deale sometimes by partiall or corrupted respects in themselues sometimes by the waiwardnes and wickednes of the hearers and sometimes by one meanes and sometimes by another do now and then propound that that either is impertinent or else vnprofitable not sure as in regarde of it selfe being the Lordes trueth for so it is alwaies good and holesome but as in respect of the people or persons to whome it is propounded who either thorow carelesnes or prophanenes of heart or some other corruption lying lurking in themselues profit not thereby in knowledge care conscience or comfort Howbeit because we knowe there is this difference in particular betwixt the bodily medicines for the outward man and spirituall physicke for the soule that that which is for the body must haue the present vse or be presently vsed otherwise it will doe ●he patient no good as in regard of it selfe will mould and putrifie But that which is for the soule though it fall out as many times it doth indeed that it is not powerfull at the first or for the time present yet as that that neuer will corrupt but abide vnto eternall life it may and no doubt shall bee profitable afterwards for the word that is deliuered shall neuer goe forth in vaine we are in that hope and will in confidence thereof deliuer that that God hath been pleased not only by art but by hart to acquaint vs withall And to persist a little in our begun metaphor or similitude of bodily phisicke You haue by the two first preachers been trauailed withall though it were as a man may say by bitter potions and byting medicines I meane as in regard of mans corrupted nature for the purging of bad humors the curing of dangerous yea deadly diseases and wounds Now as skilfull and tender harted physitians and chirurgions do after bitter purgations and biting plaisters minister some sweet things and as wee may say gentle and lenitiue salues that by that meanes the patients may conceiue some hope of health yea helpe and cure so though in conscience I think the most here haue not present need of sweet comfort and yet what your case is or may be that way I knowe not as who I feare me for all that is past euen particularly for this daies exercise are not humbled as you should yet wil I assay in loue because charity is not suspicious and in hope that though presently it bee not yet in time to come it may bee fit for you to my power vttermost to lay open and to minister vnto you the comforts of God In regarde whereof and for the better performance of which duety I haue chosen this present place read vnto you for the better vnderstanding whereof I pray you marke that in the verse that goeth next before these that wee haue read Christ our Sauiour had in plaine and euident termes declared that the fulnes of all good things both bodily and spirituall for this life present that which is to come were from the father communicated vnto him That so of his fulnes wee might all receiue euen grace for grace Which least wee might suppose hee had propounded as many vaine glorious men doe their glory glittering their plate wealth and substance their wit health strength to shew what they haue and so to hunt after estimation and credit thereby and not to doe other men good vnles it be to dasell their eyes and to amaze their vnderstandings quickly as it were not affected only but ouercome with the sight sense of such things he doth in these words giue all to vnderstand far otherwise yea he declareth the quite and cleane contrary for hee sheweth that neither the greatnes and excellencie of his owne glory nor our owne poore and weake estate nor any thing else in him or from our selues should hinder vs from cōming to him and being made plentifull partakers thereof but further vs rather for where there is fulnes the same offered vnto vs for our good in comming being called to partake of it we shall not lose our labour and where there are wants in our selues we cannot if we haue any sense or feeling thereof but feele a supply and indeede receiue it to when it is so freely offered Now because wee doe sometimes from Christs person in the greatnes of it and sometimes from the wonderfull riches and excellencie of grace that is in him and sometimes from our own beggery neede gather argumēts of discouragements vnto our selues so sundry times lay stumbling blocks in our owne waies to hinder vs from approaching to such soueraigne good our Sauiour laboreth to remoue all these impediments and stones of offence whatsoeuer and louingly inuiteth vs vnto himselfe and freely offereth to make vs partakers of all his graces in this sweete and comfortable saying Come vnto mee all yee that labour and bee heauie laden and I will refresh you c. In which words or verses there are contayned two speciall thinges to bee marked First graue exhortations or holy commandements if you wi●… Christ thereby prouoking and stirring vs vp to come vnto him these are contayned vers 28.29 which course he knew was necessary as well because many times we imagine things to be arbitrary as also because we are backward by reason of our dulnes generally to euery good thing and particularly to this though it highly concerne our owne spirituall benefite The