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	nature_n	power_n	1,617	5	4.8157	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03099	Physicke for body and soule Shevving that the maladies of the one, proceede from the sinnes of the other: with a remedie against both, prescribed by our heauenly physitian Iesus Christ. Deliuered in a sermon at Buckden in Huntingtonsh, before the right reuerend Father in God the Lord Bishop of Lincolne then being, by E. Heron Bachelor of Diuinitie, and sometime fellow of Trin. Colledge in Cambridge.	Heron, Edward, d. 1650.	1621 (1621)	STC 13227; ESTC S115187	17,320	54

rottennes verse 12. the moath frets by degrees insensibly but rottennes ruins at once suddenly further Ephraim saw his sicknesse and Iudah his wound then went Ephraim vnto Ashur and sent vnto king Iareb forsaking God and making flesh their arme resting themselues vpon the brittle reede of mans strength therfore will I be to Ephraim as a Lyon and to the house of Iudah as a Lyons whelpe the Lyon is fierce and cruell but the Lyons whelpe is more bold saies Plinie for want of experience and more rauenous as being but newly blouded in the naturall course of deuouring This for temporall punishment As for eternall S. Aug. tels vs Si impius peccat in suo aeterno Impij amhulant in circuitu Deus puniet in suo aeterno if wretched man make no end in sinning walking in a circle of sinne as Dauid speakes of the wicked with his amplius Psal 11.9 yet a little more sleepe at least a little slumber in sinne God for iustice sake must make no end of punishing with his deterius worser and worser making those temporall plagues but as a praeludium to those aeternall ones where the worme of conscience neuer dyeth and the fire of Gods vengeance is vnquenchable Therefore if thou beest made whole sin no more least a worse thing happen vnto thee Out of all which praemises let vs deduce these briefe conclusions 1. From the commemoration of the benefit receiued It teaches that Beneficium excitat officium Gods bountifulnesse ought to stirre vp our thankfulnesse For as in euery donation there is a Giuer a Receiuer so there ought to be a thanksgiuer otherwise the knot of the three Graces is vnloosed and vertue is dishonoured What if wee compare our condition to the case of this diseased man we were bruised and wounded by that subtle Serpent who supplanted the first Adam and behold wee are made whole by the pretious balme of the second Adam his righteousnesse He was broken for our sinnes and by his stripes wee are healed Esay 53. What remaines but that we should apply this note of remembrance to our selues and so be stirred vp to offer alwaies to God the sacrifice of praise and thanksgiuing for our happie deliuerance and so much the more because it is more thanks-worthy that Christ hath healed our diseased soules quam quod sanarit languores corporum moriturorum Aug. in Locum then if He had restored our mortall bodies to perfect health Ingratitude being so odious a vice as the Heathen Orator Cicero said all other vices were cōprehended in that one as Irreligion towards the Gods disobedience towards our parents neglect of the welfare of our coūtrey Ethic. 4. which caused the ancient Graecians saies Arist to place the temple of Thankes in the middest of the streete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being obvious to theeie it might alwaies put men in minde of remuneration This temple was placed euen in the midst of Dauids heart who pondering with himselfe the infinite mercies and benefits He had receiued at Gods hands breakes forth with A Quid retribuam What shall I render vnto God for all the benefits c and resolues the question with this Accipiam calicem I will take the cup of saluation and giue thanks And with good reason for euen the sencelesse creatures may teach man his lesson Eccles. 1.2 All the riuers goe into the Sea sayes Ecclesiast shewing themselues tributaries to that place from whence they haue their originall So euery good gift temporall spirituall eternall flowing vnto man from the Ocean of Gods goodnesse man is bound by the law of retaliation to returne vnto him with all possible thankes for the same 2. From the Commonition Sinne no more the conclusion is That sinne is the cause of all affliction and diseases of the body The ancient Heathen dreamed that many maladies were of a diuine nature and from thence had power to subdue the strength and courage of the strongest body whereupon Plinie notes it that the Romans dedicated a Temple to the Goddesse Feuer to the end Plin. Nati-Christ lib. 2. Such were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dij averun cantes that whereas her Deitie could doe them small good yet that shee would bee so good as to doe them no hurt Others ascribed them to constellation of Planets and to the apparition of Comets Nocte comaetae Sanguinei lugubre rubent aut Syrius ardor Ille sitim morbosque fereus mortalibus aegris Virgil. Blasphemous Porphyrie referred the contagion of the citie to the profession of Christian religion because after that had once gotten head Aesculapius the God of health was neglected Ex Moru de Rellig Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they walke broad of their owne accord vncontrolled but the Philosopher more truly yet after his naturall manner that diseases are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Caelio Rhodig after the determinate councel of nature because Nature is not a step-mother seeking to destroy her children Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a certaine consequence which the Physitian teaches to arise from the disproportion of the foure Primarie qualities Hotte Aristotle de morte vitae Colde Moist Dry especially heate and moysture when any of these vsurpe a tyranny ouer the rest the whole fabricke of this little world our body is put out of frame by the rebellious humours striuing to ouer-master one another But the sacred word of God conducts vs to the head and fountaine from whence all our diseases haue their issue and that 's from the sinne of our soule 1. Cor. 11. for this cause many are sicke and weake amongst vs. Sinne a thing so contagious vt vi exuperantia sua corpus quoque inficiat Chrys in Cor. 11. it flowes with such a sourse as it ouerflowes the whole vessell who if He had not sinned he had neuer been subiect to the arrest of any disease whatsoeuer Biel in sent Lumbard For whereas the Schoolemen obserue but three ordinarie waies open to his destructiō either the violence of man crueltie of beasts defect in nature against the 1. vniuersal iustice should so haue preuayled with men that neither offence should haue beene giuen nor defence required Againe the second the fiercest of beasts should haue been in such subiection to man that the litle child might haue plaied on the hole of the Basilik without hurt Esa 11.8 Bonad Arnob. lib. 6. cals mans body domicilium morborum Horat. and against the third he should haue had optimum qualitatum temperamentum perfectae sanitatis Such an equal temperature of these prime qualities as one should neuer haue bin praedominate ouer the other the humour radicall being maintained by the tree of life But by his disobedience forfeiting this large charter of his immunities to his soueraign Lord Tunc noua febrìum Terris incubuit cohors a whole army

Senee Since non viuere sed valere vita est life without health is but a lingring death and therefore the Prophet makes it a great part of his happie man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee sound of winde and limbe Thales ap Diog Laect for Si capiti bene c. If it be well with vs in the whole structure of our body can princely riches adde more yea they cannot yeeld so much happinesse of themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither can the glorious Diademe of a King asswage one whit the ach of his head nor the pretious signet command the least disease from the finger Yet howsoeuer the benefit of health be great in it selfe it was here greater if we review the former condition of him one whom it was conferred Wheras Seneca makes but three things grieuous in euery disease which are either Dolor Corporis Affliction of body Intermissio voluptatis Intermission of all ioy and pleasure Timor mortis Feare of death Beside these this diseased patient was ouercome 1. Of pouertie as great a disease as the former Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no burden more burdensome then pouertie insomuch as Hecuba beeing brought to that extremitie calles her misfortunes Euryp in Hecubae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as surpassed the sufferance of nature being numbred among the curses of the Law Deut. 28.22 yea accounted so great a curse with the Heathen that Plutarch reportes many to auoyde the same haue beene content to throw themselues headlong from high rockes into the sea preuenting that miserie of life by a sudden and certaine death Now of this disease laboured this poore creeple who wanted meanes to procure a man to put him into the poole when the water was troubled 2. He was accompanied no doubt with pouerties necessarie attendant Contempt Iuvenal Nil habet infaelix paupestas c. The poore man is despised of his neighbour sayes the wisest of men The Iewes according to their receiued opinion Ethniorum opinio miseros esse Diis invisos henisius in Theocrit accounting him Gods enemy because of his great misery as they did those Galileans whose blood Pilate mingled with their own sacrifice for refusing to offer for the the health of Caesar Theophylact in 13. Luc. as Theophylact notes it They cared not to reach vnto him their helping hand of pity 3. The long continuance in his infirmity made it the more incurable in it selfe and the more insufferable to the patient beeing of no lesse then thirty eight yeares regiment whereby it had gathered together such a multitude of ill-affected humours as they not onely surprised the whole body out were able to oppose the strongest art of the most expert Physitian since Sero madicina c. Inveterate Diseases which haue placed their garrisons in our mortall tabernacles cannot be displaced by ordinary meanes 4. Such a grieuous disease of the body could not but cause as grieuous diseases in the minde by reason of that Sympathie or compassion betweene these two yoake-fellowes the first whereof is a longing expectation of the bodies ease and her quiet from the troubled water Tertul. de bapt●… 〈◊〉 Seall 〈◊〉 dorp for Quatannis id factum and it cured all manner diseases whatsoeuer vers 4. Now Carnifices a●…mi mora expectatio Expectation is as the hangman of the minde torturing the same betweene the two gives of hope and despaire Hee well hoped that after the many nights of sorrow the mourning of ioy now approched wherein he should be restored to his perfect strength but his expectation was wholy frustrated his hope was with so many deceiuings quite tired that it became hopelesse which brought one his soule the last of all her diseases a finall despaire of enioying that miraculous benefite of healing for he concludes with our Sauiour that he was alwaies preuented by others who stepped in before him as it is in the seauenth verse of this chap. Recollect wee then the greatnesse of this benefit bestowed on him Besides that his body is no more afflicted his ioy pleasure no longer intermitted and the feare of death ouerpassed his pouertie is hereby releeued his contempt salued the long continuance in his disease ended his racking expectation fully satisfied and his finall despayre finally preuented Beholde thou art made whole Wherein the bounty of our blessed Sauiour is yet further extended to him who in this our example shewes sufficiently that hee is the only true Physitian of mans soule in that hee makes this mans bodily cure but a preparatiue to the cure of his sicke soule Ang. in lec Fecit quod videri poterat vt savatetur quod videri non poeerat He makes a cure vpon that which was obvious to the eye of man the body that so hee might make way for the inuisible cure of the minde Dat viuendi morem dat innocentiae legem postquam contulit sanitatem Cyprian and therefore in the next place he shewes him the cause of his miserie which was sinne for his humiliation and admonishes him to sinne no more for preuention of a worse euill and that is the second part vnder our consideration Viz. 2. part The commonition Sinne no more He had sinned or else he had neuer beene afflicted for Paena non praecedit culpa Punishment neuer goes before but dogges sinne at the heeles wherin he had sinned is onely knowne to him that knowes only the diuers windings of mans heart To thinke with some in Saint Chrysostome that his sin was the manifesting of Christ his Physitian to the Iewes as a transgressor of the Sabbath besides that the lettar is opposite to that conceit it incurs the soloecisme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this sinne if there had beene any such must needs bee committed after it could not be before his healing Et fi accusandi gratia dixssit Chrysostome in locum sayes Chrysostome hauing relation to the 15. verse Timuisset vtique peiora cum minantis potestatem esset expertus We rather ioyne with the Apostle In multis impingimus omnes Iam. 32. All of vs offend in many things These many things then at the obiect of this admonition Looke therefore how diuers sinne is but sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccare est tanquam linias transire Cic. Parad like the continued quantity admittes infinite sections and diuisions euen so extensiue is this admonition applied to vs prohibiting all manner of sinne incident to the nature of man I will confine the infinitenes therof to these termes Either Quodcunque Quantulumcunque Qualecunque For the first whether it bee a sinne against the first or second table Obseruatio legis est copulatiua Holines and righteousnesse are ioyned together in the Benedict holinesse towards God and righteousnes towards our neighbour according to the commaundement in Saint Iohn 1. Ioh. 4. Vlt. that he