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	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68093	The practise of preaching, otherwise called the Pathway to the pulpet conteyning an excellent method how to frame diuine sermons, & to interpret the holy Scriptures according to the capacitie of the vulgar people. First written in Latin by the learned pastor of Christes Church, D. Andreas Hyperius: and now lately (to the profit of the same Church) Englished by Iohn Ludham, vicar of Wethersfeld. 1577.; De formandis concionibus sacris. English	Hyperius, Andreas, 1511-1564.; Ludham, John, d. 1613.; Orth, Wigand, 1537-1566.	1577 (1577)	STC 11758.5; ESTC S122044	265,657	396

where it is described what maner of person the sayde Anna was how godly and vnblameably she lyued very oportunely next after those wordes briefelye declared shall be added that wheresoeuer the confession of faith taketh place ther ought also manifest fruits of faith and manifold exercises of pietie to be seene Finally that confession is known to be perfect which on the one syde is accompanied with the perils of temptations perfecution and on the other side with the notable fruites of faith With suche a confession God is delighted the rest of the godly are strengthened the enemies are directed and discouraged the Diuell hymselfe is discomfited and subdude Fourthly Anna is reported to haue confessed lyke wise and agreeing in al poynts with Simeō to haue spoken 〈◊〉 so of Christ to al the looked for redemption Not without cause therfore shall be declared in the last place how it behoueth the a confession in al the partes members therof be agreeable with the worde of god further the it remayne apparaunt franck firme and constant euen to the ende of lyfe And thus the whole sermon very neere shall be spent about one common plate touching the making of a confession of faith But I feare least ther be some that wil cry out and accuse me to be ouer tedious wherfore I forbeare to adde any more examples Further there is no cause why any man shoulde suppose the héere are digested allegorical interpretations For the state is alwaies drawen forth out of certaine words apparauntly placed in the narration Neither is digressiō made in the explication of the parts from the natiue sygnifycation of the words which in euery allegory is accustomed to be done Besydes there is no other thing sought for héere then that the interpretation of the parts may both be directed to one fountaine or common place also conuerted to the cōmon instruction of life in rightuousnes For if somtimes out of doctrines yet for the most parte we sée al this order of interpreting to be gathered out of institutions which otherwise according to that forme that I haue exhibited in the thirde chapter may be excerpted out of the same mēbers And now thē there happē such narratiōs as séeme to minister very little matter to teache wherefore it is no lesse requisite then profytable that the partes thereof be expounded after this sort as touching some certaine common and large stretching place Thefore truely a man may more rightly terme all this kind of ●narration instructiue or morall then allegorycall And to be true that we saye we will shewe it by an example taken out of Christom For he in his homilie 67. vpon Mathew séeking occasion to prouoke his hearers to deserue well of the poore selecteth two partes out of the text of the euangelical histore which he interpreteth of one the same cōmon place procéeding in the like order that wee haue done and so longe taryeth he in them as he iudgeth to be most fyt conuenient The one part is of Christ the king méeke poore whiche was contented to be caried vpon a she Asse wherin Chrisostom teacheth that those things are only of vs to be sought for which the necessary vse of lyfe doth require and that pouerty is to be taken in good part of al men The other wherein it is sayd that some layde their garments vpon the Asse some spread them in the way this Chrisostom explaneth as touching helping and clothinge of the poore Therefore to the commending and setting forth of the poore tendeth the explications of the cause of the two partes and standinge somwhat long vpon either of them with great sharpenes of speache setting abroche all the engings of arguments he exhorteth vrgeth soliciteth impelleth all men to indeuour to be benefyciall to the poore Nowe that héere are to be séene allegorycall interpretations no man being in his right minde will affirme but all men may easely perceiue them to bee playne instructions Howbeit in the same sermon Crisostom there rather vseth an allegory where he auoucheth that by the Asse is sygnifyed the Iewish people accustomed to beare the burthen of the lawe and by the Colte the Gentiles which liued alwayes without the law without burthen without the discipline of Gods commaundements That the Asse like wise and hir Colts were brought of the disciples forasmuch as the Apostles by the preaching of the word ought to conduct both the peoples vnto Christ That Christ moreouer rode vppon either beast as theyr Lord for that he gathered to himselfe of either people an obedient Church and that the Gospell is paciently heard of their both That no man forbad the beasts to be brought vnto christ bicause it lyeth not in the power of any man to stop the course of the Gospel In the Colt so sodenly admitting one to take his 〈◊〉 without kicking to be shewed the prompt ready minde of the Gentiles in receiuing of the Gospell Agayne whilest the Asse commeth after the Colte to be signifyed that after Christ hath drawen vnto hym all the Gentiles the Iewes also will one day with greate zeale follow after By the disciples putting their clothes vpon the beasts that Christ might the more conueniently syt to he mente the teachers of the Gospell which ought not vnwillingly to bestow all that euer they haue yea euen their bodye and soule so that their hearers may be furthered and the glory of Christ more and more set forth And thus muche welnigh hath Chrisostom in that place But yet there is no man that séth not the interpretations to be very discrepant where one sayeth that forasmuche as Christe was contented to be caryed on an Asse and hir Colte we are taught that wee ought to liue contented with a fewe thinges and pacientlye to beare our necessetie and agayne for that Christe was caried vppon an Asse and hir Colte to bee signified twoe peoples to wit the Iewes and Gentiles that shoulde acknowledge Christ to be their Lord and receyue his gospell Agayne there is founde no smal difference in case where the disciples are reported to haue layed their garmentes vpon the beastes whereon Christ ought to sitte it be one while added that all men are there admonished willingly to giue clothes and other necessarys to the poore an other while it be sayde to signifye howe it behoueth the Preachers of the Gospell to bestowe all that they haue yea euen their body and soule for their flock Certes those former interpretations are excerpted out of the natiue sense of the words standing in the text and be perspicuously referred to the institution of lyfe whiche thing is the cause why Chrisostom discusseth them with a more plentifull discourse but in the later interpretacions digression is made from the proper signifycation of the wordes wherefore that they are allegorycall and for that cause the lesse profitable to the information of lyfe and mouing of affections there is no man that canne well dissemble

had pronounced touchinge the callinge of the Gentiles to come and the reiection of the Iewes and of a people to be raysed vp of no peole and of those that were a people in déede to be abolished Which things truely from the time the the wise men came to worship Christ began wonderfully to be accomplished and euen to this present day are performed It is requisite therefore that the doctrine touchinge the callinge of the Gentiles be noted in this place XLI Doctrine To worshippe with the bodie prostrate and to offer giftes are outwarde signes to declare the inwarde disposition of the minde For GOD hath ordained that in profession of relygyon certaine rites and ceremonies shoulde bée vsurped in the Church with which men myght testyfye euery waye their godly and obedient minde And for this cause woulde God himselfe likewise declare his will towardes men by certaine Sacramentes of him instituted whereof such are the actions that lyke as they shewe forth alwayes some signification of the fayth of men to god warde so also they yeld the like signification of the good will of God towardes men And yet is it not lawfull to admit here euery sort of signes but those onely which are founde established by the worde of god For to goe aboute to reduce againe the superstitious rites of of the Gentiles alredye abolished and abandoned by gods worde were an heynous offence XLII Doctrine By the very kinde maner of their presentes the wise men declare that they make a true and perfect confession of Christ the sonne of god They offred Golde as who sayth acknowledginge him to bée their Kinge and Lorde which should most wisely gouerne and most mightely defende his spirituall kingedome that is to say his Church wherein they themselues were enrolled Kinges and Princes commaunde Golde or Coinage too be payde vnto them Whylest they offer Frankensence they confesse him to be very god For in sacrificing or consecrating of things it was a cus●ome commonly receyued for the most parte amongest all people to offer Frankensence Wherefore Marcellinus the Bishop by castinge thrée greynes of Frankensence into the fire is iudged to haue attributed a kinde of diuinitie to his Idoles The offering of Myrhe testifieth that Christ is true man which should dye the death The people of the East partes and especially the Iewes had a custome to season the bodies of the dead with Myrhe by the vertue whereof they wee kept from putrifaction as the Phisition doe auouch They therefore that confesse themselues fyrst before the congregation to be citizens of the Church of God and afterwarde that Christ is both true God and true man doe make as we thinke so notable a confession of faith that nothinge can be further required therin XLIII Institution We are admonished also by the example of the wise men as well in our minde as in our bodye to worship Christ to confesse and acknowledge him to be the head and Lord ouer his church and as very mā so also to be very god Moreouer we offer gold or money to Christ if we deale to our néedy berthrē any part of our owne proper substance God giueth vs richies therfore wil he be honored w our ritches but thē is he honored whē we giue to his mēbers We offer Myrhe whē we take diligent héede least the corrupcion of sins do defile either our selues or others Wée offer Frankensence of a most swéet sauoure when our good déedes to the glory of GOD and edifiinge of our neighbour doe shyne forth and become apparaunte to all men Finally we drawe forth of our treasuries giftes gratefull to God if as the Apostle monisheth and besecheth We wake our bodyes a quicke sacrifice holy and acceptable vnto God which is our reasonable seruice not fasshion our selues after the shape of this world XLIIII Correction What punishmentes are not they worthy off which hauing aboundantly wherewith after the example of the wyse men to honour worship Christ the sonne of God doo yet nothinge at all they giue not to the poore they make no confession of Christ to the short thou canst finde nothinge in them whereby thou maiest know them to be Christians And although such appeare outwardly to be sober and modest yet are they no better then the good and modest Gentiles For no man is ignorant that of a Christian man farre other duties and otherwyse done are required then of a Gentile And after they were warned of God in a dreame tha● they should not goe againe to Herode they returned into theyr owne country an other way xlv Doctrine The prouidence of God is euer bent to the moderating and aduauncing of humaine affayres For that Christ new born might be kept from daunger that the wise men might returne home safe sound that the rags of wicked Herode might be brideled stayd God accordīg to his vnsearchable wisedome prouided fyt conuenient meanes Who would haue thought the by this meanes the Innocents should haue bene saued the tiraūt repressed But truely God is no more destitute of his purpose thē he ceaseth to take care fro vs which in déede is so great and wonderful the euen whilest we be a sléepe he suggesteth vnto vs the which is néedefull to be done So far foorth also doo the godly oft times euen in their sléepe profit more in good thinges then the wicked continually wakinge profit in euill xlvi Redargution Why do the vngodly wax proude bosting of their ownestrength why threaten they to do al things as they lust why doe they not rather obserue how easely and quickly all their deuises are ouerthrowen as for example whatsoeuer Herode went about is subuerted onelye by a dreame XLVII Consolation Let the godly consider these thinges diligently and beléeue that God will neuer faile them For he will destroy both his and their enemies when and by what meanes we least suppose If so be wee repose our hope and confidence in him hee will bringe to passe vndoubtedly whatsoeuer he shall iudge to be expedient for our saluation XLVIII Doctrine By this place it is manifest that oft times dreames are sent of God and that men when they dreame are taught of God warned of most weightie matters A little after the Euangelist declareth that Iosephe likewise was by an Angell admonished in his sléepe to flie into Aegipt and againe how after certaine yeares expired he was cōmaunded by like meanes to returne into Iury. Many examples are extant as wel in the olde as new testament And mark in the meane time how diuers and sondry waies God openeth his will to men XLIX Institution The faith and obedience of the wise men is commended whiche did not vnwillingly obey the monition giuen in their sléepe There might easely haue risen in their mindes new doubts and scruples they mought peraduenture haue thought thus If this whom we haue worshipped were God he would be nothing afrayde of Herode neither should we

is this knowledge touching the condemnation of wicked affections imprinted in the mindes of al men that euen the heathen lawe makers and iudges doubted not to pronounce that the will somtimes is to be estemed as the déede it selfe Which thinge also the Satyricall Poete in his Satyre 13. noted in these verses followinge These paynes and penalties of sinne the onely will sustaynes For looke in whom a secret thought on mischiefe sette remaynes Hee guyltie is of thactuall deed c. Now hitherto doe these thinges tende and therefore are they thus appointed to the intent we may know how that God like as he would haue man by him created to consist of two most excellent partes that is to saye of minde and body so also that he would perpetually kéepe and reteine him wholly adicted to himselfe and bee of him deuoutly worshipped in eyther of the said partes But God veryly is a spirite and therefore that kinde of worship chiefely pleaseth him which procéedeth from the moste noble part of vs to wit the minde the spirite or soule And to the ende this thinge might the more conueniently be in this wise of men accomplished it hath pleased God to impart his spirit also to the faithfull by the which their spirite may be stirred vp gouerned and holpē forward to the right exhibitinge of spirituall worship By meanes whereof the spirite of god also witnesseth together with the spirite of the faythfull that they are the sonnes of god by like indeuoure induceth them to crye Abba Eather Moreouer by this meanes the minde the harte the soule the spirite the affections thoughtes will study and by what name soeuer it may be called whatsoeuer is found to be most excellent in man doe procéede further in the internall and true spirituall seruice of God and in the same are exercised without intermission Againe forasmuch as the same God is the creator also of mannes body it is very méete doubtles that this wonderfull worke in like maner doe acknowledge reuerence and celebrate his maker Wherefore it behoueth vs also to worship God in our body This thinge is the cause why the Apostle Romaines 12. beseecheth all the beleeuers that they woulde make their bodies a quick sacrifice holy and acceptable vnto God their reasonable seruice And Rom. 6. he exhorteth them in this maner As you haue giuen your members seruauntes to vncleānes and iniquitie from one iniquitie to an other Euen so nowe giue your members seruauntes vnto rightuousnes to holines Which thinges forasmuch as they are so consider O mā and applye thy selfe vnto this that thou maist with all thine indeuour consecrate thy selfe wholly vnto god serue him with all thine harte with all thy soule and with all thy strength yea and with all thy bodye also Kéepe thy handes and beware least thou commit anye wicked acte with them Refraine thy tongue neither let any reproch filthy speakinge leasinge scurrilitie or euill language procéede out of thy mouth last of all studye also to bridle thy corrupt affections and cogitations Take héede thou be not brought into that beliefe that thou maiste followe thy fancye as touchinge thoughtes for that they are not séene neither can any man reproue thée for them Inasmuch as out of thē all maner of offences whither they be cōmitted with the tongue or any other members doe take as Christ witnesseth Marke 7. their beginninge But when thou féelest thy selfe ouer weake and almost destitute of strength knowe that it is thy part duty to cal cōtinually vpon god thy heauenly father and with inwarde groninge teares to praye vnto him that he would create a pure harte within thée that he would turne awaye thine eyes least they behold vanytie that he would apply thy tongue to speake that which is good and godly that he would direct thy handes to the doinge of laudable actions and such as are acceptable vnto him that he would kéepe thée wholly both in minde and body harmeles and innocent and that he would alwaies further thée to the exercising of the duties of godlynes and pietie For vndoubtedly except God of his mercy doe prouide that thou be not tempted or if temptation come that thou bée spéedily deliuered from it thou canst in ●o wyse be frée from sinne But thus far touchinge the question what the thing is I feare least ouer much For in case wee should séeme to proséede in this order our discourse would grow to be ouer tedious It is requisite therefore that we vse henceforwarde breuitie and note onely certayne poynts of things briefely as touching the seconde question The sinne in which we are borne is by the fall of our first parentes deriued into all their posteritie wherof so great is the force that we can neuer be inclyned to that whiche is good nor obey the law of God wherefore we are founde guilty also through our owne offence There is a sinne the euery man whē he is now come to perfect reasō vnderstanding cōmitteth of his owne wil by transgressing the law of god either in thought word or déede That sinne they cal oryginall this actual of which chiefely we haue hitherto entreated Moreouer the holy scripture cōmemorateth sins of omission ignoraunce as namely when one is founde to be gilty for that he hath not perfourmed those things which he ought or in such order as he ought to haue done agayne when he sinneth where he least thought yea supposed also the he had done well after which sorte S. Paule confesseth in moe places then one the he had grieuously offended Furthermore some sins are called straunge or extraordinary as when a man commeth into daunger sustayneth blame for an other mans offence And what wil ye say to that sinne where Christ pronounceth him worthy of most grieuous punishmēt which shal minister to an other an offēce occasiō of falling But how hard a thing is it to know whether the brethren the are present be weake soone offended or whether they be strong throughly instructed Againe further the sin committed against the holy ghost is saide neuer to be forgiuen Now among so many sundry sorts of sins Iohn teacheth 1. epist. cap. v. the there is one kinde of sin vnto death an other not vnto death But what shal néede many wordes We are compelled to ●btles to say with the prophet Our errors or sinnes who may comprehend So great therfore is the varyetie in sinnes that it enforceth vs to confesse the law of god to be most largely spred abroad neither that we can so easely attayne the sence and effect thereof as a great number doe suppose For what soeuer thinges are any where discoursed or rehersed in the sacred scriptures as touching good or euill déedes those thinges ought with very good right to be taken of vs for a commentary and interpretation of the same law Moreouer it behoueth vs héere to consider the seuerytie of Gods