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	power_n	soul_n	2,506	5	5.3976	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

their instruments There are the liuing glasses placed in the midst of his visage which bring obiects a farre off to the minde and because they are too tender opticke peeces slie of the most soft and lawny touches they are mightily defended and fenced with hollow bones and with prominent browes and lips And least they should be too much bent on what they ought not they haue peculiar nerues to pull them vpward to God as also to the seat of their rest What a tongue hath God giuen him the instrument not of taste onely but of speech also How sweet and excellent voyces are formed by that loose filme of flesh What an incredible strength is giuen to the weake bones of the iawes What a wonder of so few letters to make infinite words and giue them severall sounds with a distinct articulation and ready signification to the hearers The causes whereof in nature are these The lungs or lights breath to coole the heart and like a paire of bellows thrust out that ayre which they haue receiued and it goes and comes by the wind-pipe which is made rough as it were with ringes to stay the breath it goe not out altogether at the top thereof is a peece of flesh to cover the mouth of it Now in the pipe this noyse comes vp and lies in the almands and makes a resound and is turned vpon the tongue which strikes it against the pallet and teeth and makes an articulate sound cutting in peeces the whole sound either into a letter or clapping diverse together makes syllables and so words and then sentences This articulation is naturall but the appellation of things by names is artificiall and belonging to the Art of Grammar In Babels bablers to stop their proud attempt God meddles neither with hands nor feete but their tongues not pulling them out or loosing their strings or making them speechlesse but by teaching them to say too much A sound of letters befooles the workmen and spoiles the worke I beleeue this confusion was made in turning of letters when they intended to put such letters together God taught them to dispose them contrary as ab ba c. And now poore creatures how long doe wee stay vpon the shell of tongues before wee come to chew the sweet kernell of knowledge Division of tongues hinders any worke and is often a cause why our Sion riseth no faster and though it over-threw old Babel yet doth it build the new Onely I except the clouen and fiery tongues of the Apostles Act. 2.3 The Spirit teaching the Art of Grammar without meanes c. Againe that goodly proportion God set in the face how is it altered with passion as with ioy and sorrow Laughter ariseth from the extension of the heart which sends spirits apace from it selfe and because they are hot fly vpwards and so come to the face that is very full of muscles cold by nature and so contracted yet by the heat comming thither are extended which is the laughter in the face Onely this must further be added that the heat of the head and braine doth sympathize with other parts of the body And therefore the apprehension of a ridiculous obiect sends downe to the heart from the head then back againe to the face Teares arise cleane contrary for the head being stricken with the apprehension of some sorrowfull obiect the heart is smitten too and contracts it selfe and so sends vp those chrystaline humors that are to coole it and are squesed out by contraction of parts and so runne out at the eyes The head stands vpon a comely and tower-like necke most sinewie because smallest I might carry you downe to his feete but my purpose is not to play the Anatomist any further then to giue a little taste of a wonderfull worke All the inward vessels for all offices of life nourishment egestion generation c. no veine sinew artery c. are idle Yet this body compared to the soule what is it but as a clay-wall that encompasseth a treasure as the wooden box of a Ieweller or as a course case to a rich instrument or as a maske to a beautifull face let vs therefore come to his Soule Q. How was the soule created A. Immediately of nothing hence it dies not Man was made last because he was worthiest And the soule was last inspired because more noble then all the rest And the inspiration of it is by creating to infuse and by infusing to create Gen. 2.7 Zech. 12.1 The breath of life was formed within and not without man And though it be little yet is it of great value A little peece of gold containes many peeces of silver one Diamond is of more worth then many Quarries of Stone and one Load-stone hath more vertue then mountaines of earth Q. How then was the soule indued A. With most excellent faculties which either worke vpon the body by Spirits or themselues by reason As the soule works vpon the body by elementary spirits it is possible for man to die but as these by the blessing of God are cherished by wholesome food man againe might not die These spirits are either naturall as hauing ayre predominant in them and they serue for generation and augmentation and nutrition or animall hauing fire predominant in them and they serue for sense or motion now the motiue faculties are either for locall motion whereby the bodie is carried vp and downe or epithumeticall and internall motion whereby the soule is moued with desires or affections especially loue and hatred which are the primatiues of all others whether they be in the concupiscible or irascible facultie as ioy and sorrow in respect of present obiects hope and feare in regard of absent c. Beside these separable faculties and not practised without the bodie the soule hath more eminent and excellent powers and abilities which it is able to vse being separated from the body and they are reasonable whereby he might be the free beginner of his owne action that is a cause by counsell Gen. 2.10 and these faculties are vnderstanding and will And thus you see how God hath giuen vs a Soule to informe our bodies senses to informe our soule faculties to furnish that soule vnderstanding the great surveyer of the secrets of nature and grace by this man seeth what God hath done by this he can admire his works and adore him in what he seeth Here is fancie and invention the master of great workes Memory the great keeper or master of the Rolles of the Soule a power that can make amends for the speed of time and make him leaue his Monuments and Chronicles behind him There is will the Lord-paramount keeping state in the Soule commander of all actions and the elector of all our resolutions Iudgement sits by as the great counsellour of the will affections follow as good servants of both And for the good thereof hath God giuen a body fit to execute his charge so wonderfully disposed as

Taverne Tyrants in their houses and Cheators in their shops He sees those daintie Dames that vnder a cloke of modesty and devotion can hide their pride and fiendishnesse It will not be long ere thou wilt iudge all our secrecies with severitie The sunne of my sinnefull life hath passed the meridian and I am now in the after-noone of my age The night of nature will come fast vpon mee when death as Gods sergeant will arrest my body vpon debt due vnto nature my soule vpon trespasse committed against my all-seeing Creator The one must be bound hand and foote and committed close prysoner to the ground the other arraigned in the high Court of heauen where he that hath seene me sinne shall be both party and judge to answere to all obiections as well of ignorance as of contempt Onely this is my stay and staffe that hee will both forgiue and forget yea put himselfe out of office if I betimes judge my selfe and repent of my evill Q. What as his Will A. That whereby he wills most freely what is good Exod. 33.19 Psal 5.4 and 115.3 and 135.6 And here might something be sayd of diverse affections attributed to God But they will appeare better vpon the occasions they manifest themselues and for which they are giuen to God And here must wee learne our counsell and comfort Counsell to submit to whatsoeuer he commandeth and comfort to admit whatsoever he promiseth Oh vaine studies of men how to walke thorow streets all day in the shade how to square circles how to salue the celestiall motions how to correct mishapen copies to fetch vp old words from forgetfulnesse and a thousand other points of idle skill whiles the maine care of knowing Gods will is neglected This makes the best of all these inferiour creatures to liue in more sorrow and discontentment then the worst of them yea that very reason wherein he excells them by which he might advantage his life is abused to suspicious distrust of God and his will How many haue wee found of the fowles of the ayre lying dead in our way for want of provision they can eate rest sing c. onely man toyleth careth loatheth and lamenteth his present O the coldnes of care in casting it vpon God as if he wanted will to prouide best for them for whom he hath prouided all things I will so depend on my makers will that my trust therein may not exclude my labour and so labour vpon my confidence thereon as that my endevour may be voyd of vexation Math. 10. Q. What are Gods Vertues A. The qualities whereby he is absolutely good Math. 19.17 Why callest thou me good there is none goad but God Deut. 32.4 He is a rocke his worke is perfect for all his workes are iudgement a God of truth and without iniquitie iust and right is he 2. Sam. 22.31 God must needs haue all vertues because he wants no perfection As the Ocean receiueth all streames and yet hath proper waters in farre greater abundance so in God there is a confluence of the perfections of all creatures and yet his owne perfections doe infinitely exceed them What are the pleasures of this life to our drinking of his pleasures as out of a ryver Psal 36.8 At the best they are but as beames of that sunne sparkles of that fire which most purely and perfectly are contained in him Yet as we haue made them they are as a smoakie fire in cold weather whereof the smoake is more noysome then the heat is comfortable O giue me of that abundance which both in cause and continuance plentie and place so farre excells the other Q. What are the sorts of these Vertues A. Two either his intellectuall or morall vertues God must haue the best vnderstanding and the best will and therefore must needs enioy the vertues of both Rom. 3.4 Let God be true and euery man a liar Psal 51.4 God is iust when he speaketh and pure when he iudgeth his will and vnderstanding are purely good By this our hearts being ravished with the loue admiration of this light which so brightly shineth vnto vs as men with the Sunne who are newly drawne from dungeon and bottome of basenesse should readily follow him who carrieth so faire a lampe before vs. Shall the marchant refuse no adventure for hope of gaine the hunter shrinke at no weather for loue of game the Souldier decline no danger for desire either of glory or spoyle And shall we frame to our selues either an ease in not vnderstanding or an idlenesse in not vsing the meanes whereby we attaine both immeasurable and immortall glory pleasure and gaine I know as the proverbe is a dead woman will haue foure to carry her forth so we cannot easily be beaten out of our homes to hasten to this inheritance laid vp for the Saints in light Q. What are his intellectuall Vertues A. Whereby he is most prompt in vnderstanding all his purposes most exactly and distinctly Psal 139.4 There is not a word in my tongue but thou knowest it wholly Rom. 11.33 and 16.27 Onely wise and a depth of wisedome and knowledge is to be found in God Iob 21.1 Act. 15.8 1 Ioh. 3.20 His deepe iudgement hath waded and weighed all considerations and the way he taketh is ever best The minde of man is weighed as euery wind of passion dooth puffe Lust and pride desire to spend avarice to spare envie to detract feare or favour to extoll ambition to adventure suspition to hold backe wrath sweetneth revenge with delight deceit cloaketh it with dissimulation Onely God is exact and distinct in all his enterprises Q. What are his morall vertues A. Whereby most holily readily and purely he performes the act of his will Gen. 18.15 Shall not the Iudge of all the world doe iustly Deut. 32.4 A God of truth and without iniquitie iust and right is he in all his wayes According to these two heads of vertues were all things created The whole world manifesteth the wisedome of God and all his intellectuall vertues Men and Angels his iustice and mercy the top of all his morall vertues But the particular handling of these vertues we leaue to the places where they doe most manifest themselues O my Soule thou art pent within the clay-walles of my body and mayest often looke through the grates in thy busie thoughts when this holy God will send for thee Surely to be dissolved is best of all onely he that gaue our soules their mittimus into our bodies must giue them a re-delivery with returne yee sonnes of Adam If in the interim he crosse vs in our bodies yet haue we no cause to complaine as long as wee haue him in feeling in faith in earnest and pledges yea in possession O the madde insolence of nature that dares controll where it were more fit to wonder Should presumptuous clay be bold to check the potter Me thinkes this should ingender a very curious advantagious warinesse in all

had happinesse if he had stood so is it made obnoxious to all his miseries he falling By a rule in nature he begets children and by a rule in divinitie he begets them sinfull and yet both naturall It was in mans nature to doe well for himselfe and others and so by consequent to doe evill and convey the same to all his heires for as naturall spirits runne along in the bloud and are apt for generation so originall righteousnesse as a more divine spirit runnes along with the whole frame to frame it in others now that being lost a worse spirit of evill hauing taken vp the roome of the first formes men according to a sinfull image Gen. 5.3 Adam is said to beget in his owne likenesse and image Rom. 5.12.14 Q. By what right is sinne propagated A. By all kinds of right first by the law of Nations for Adam was a Prince of all his posteritie who covenanted with God for vs and for himselfe for the performance of obedience and therefore he breaking wee brake He was also as our Legate did lie as our Lidger or deputie with God and therefore wee may be said to doe whatsoeuer he did He went as a common suretie for vs all and on him was all our credite reposed and he was betrusted of God with the estate of vs all It is therefore a nationall equitie that wee comming all into one bond and obligation should all fare alike Secondly we haue it by the law of inheritance he was our father and we were his sonnes hee the roote and we the branches and therefore were to participate with him in all his estate Doe we not see how children are left in good or bad case by their parents and of meere relation they become their lawful heires and successors Thirdly by the law of divine Iustice the perfection whereof cannot pardon the least sinne without satisfaction to euery farthing as also by the infinitenesse of it that extends it selfe to euery guiltie person and by reason of the violation of the law and dishonour of the law-giuer deales most strictly and precisely with euery sinner One man may kindle such a fire as all the world cannot quench One plague sore may infect a whole kingdome and here we see how the infection of Adams evill is growne much worse then a personall act Satans subtiltie hath ever bin to begin withan head of evill knowing that the multitude as we say of Bees will follow their master Corah kindled a fire of rebellion two hundreth and fiftie Captaines readily bring stickes to it all Israel are content to warme their hands by it onely here the Incendiaries perish God distinguishing betwixt the heads of a faction and the traine but in this all are alike though we were all a sleepe in Adams loynes because the law was equally giuen for all our benefits and our prosperitie stood in the first well husbanding of the happie estate God yeelded vs in Paradise If any obiect Ezek. 18.20 the sonne shall not die for the fathers sinne The answere is when he is not guiltie of it either by propagation or transgression he himselfe according to his birth liuing and dying in it Heb. 7.9.10 It is sayd Leui payed tythes in Abrahams loynes so we in Adam were bound by law to stand to his reconing Q. After what manner is sinne propagated A. Neither from the body to the soule as comming from our vncleane parents As if the soule being purely created should fall into the body as a man in pure white rayment doth fall into a puddle of dirt and mire for the body is not the first subiect of sinne but the soule and therefore cannot be the head and fountaine of propagation Neither is it from the soule to the body as begotten of our vncleane parents for then should it be as mortall as the body and spirits of it as also crosse God in his speciall relation of the father of spirits Heb. 12.9 He is a father of both Psal 139.14 Iob 10.10.11.12 But of the one by the parents of the other immediately by himself It therefore followes by iust consequent that it proceeds from the vnion of both into one man for though our parents as bruit beasts beget not soules yet they beget a more perfect creature in that they are the procreant causes of man vnited of his essentiall causes Gen. 4.1 I haue gotten a man from the Lord. Iehovah Adam and Eue were all about the composition of Cain his Soule was inspired pure and holy yet as soone as the vitall spirits laid hold of it It was in the compound a sonne of Adam The thing may well be explained by this similitude A skilfull Artificer makes a clocke of all his essentiall parts most accurately onely he leaues the putting of all parts together to his vnskilfull Apprentise who so iumbles together the severall ioynts that all fall a iarring and can keepe no time at all euery wheele running backward way so God most artificially still perfects both body and soule but our accursed parents put all out of frame and set euery part in a contrary course to Gods will Psal 51.5 Warmed in sinne is vnderstood of the preparation of the body as an instrument of evill which is not so actually till the soule come Q. What followes from hence A. A iust imputation of the first transgression as also of the fault guilt and punishment and that both in sinne and death Rom. 5.12 1 Cor. 15.21 Q. How is originall sinne propagated A. By our next parents and so ascending to Adam himselfe It is impossible to bring a cleane thing out of filthinesse Gen. 5.3 Iob 14.4 Q. How is actuall sinne conveyed A. In the masse and lumpe other wise in kind euery mans actuall sinne is his owne Ezek 18.20 Q. How death A. Seed and food are the principles of our life in procreation and preservation the first we haue from our parents which is deadly as poysoned with sinne the other comes from our selues being ignorant of what should bee good for our bodies but beside the first death there is a conveyance of the second we being borne the children of wrath for Gods displeasure was kindled as well against Adams posteritie as Adam himselfe Eph. 2.3 Q. How is Eue made partaker of Adams punishment A. Besides her proper punishments as an instrument of evill shee participates with Adam in all we haue said for God made them both equally for an happie estate onely the wife was to inioy it by meanes of her husband first as shee was taken out of him Secondly as they were to hold together for better and worse in regard of their marriage Thirdly as she was a companion with him in the same sinne they did both eate sinne and see it at the same time Genesis 3.6.7 Q. Was propagation then from them both A. Yes immediately from them both as their children were begotten by the mutuall knowledge of the one the other Gen. 4.1 and 5.3