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	sin_n	soul_n	4,646	5	5.4196	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00888	The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2. The second seruice, 3. The breaking vp of the feast, 4. The shot or reckoning, [and] The sinners passing-bell, together with Phisicke from heauen / published by Thomas Adams ...	Adams, Thomas, fl. 1612-1653.	1614 (1614)	STC 110.5; ESTC S1413	211,558	358

better life is the soule spoiled of when sinne hath taken it captiue The Adultresse will hunt for the precious life She is ambitious and would vsurpe Gods due and claime the heart the soule Hee that doth loue her destroyeth his owne soule Which shee loues not for it selfe but for the destruction of it that all the blossomes of grace may dwindle and shrinke away as bloomes in a nipping Frost and all our comforts runne from vs as flatterers from a falling Greatnesse or as Vermine from an house on fire Nay euen both thy liues are endangered The wicked man go●●h after her as a foole to the correction of the st●ckes till a 〈◊〉 strike through his liuer as a bird hasteth to the snare and knoweth not that it is for his life It is as ineuitably true of the spirituall Harlots mischiefe For the turning away of the simple shall slay them Saue my life and take my goods saith the prostrate and yeelding Traueller to the theefe But there is no mercy with this enemie the life must pay for it She is worse then that inuincible Nauy that threatned to cut the throates of all Men Women Infants but I would to God shee might goe hence againe without her errand as they did and haue as little cause to bragge of her conquests Thus haue wee discribed the Temptresse The Tempted followes who are here called the Dead There be three kindes of death corporall spirituall eternall Corporall when the body leaues this life Spirituall when the soule forsakes and is forsaken of grace Eternall when both shall be throwne into hell 1. is the seperation of the soule from the body 2. is the seperation of body and soule from grace 3. the seperation of them both from euerlasting happinesse Man hath two parts by which hee liues and two places wherein he might liue if hee obayed God Earth for a time Heauen for euer This Harlot Sin depriues either part of man in either place of true life and subiects him both to the first and second death Let vs therefore examine in these particulars first what this death is and secondly how Sathans guests the wicked may be said liable thereunto 1. Corporall death is the departure of the soule from the body whereby the body is left dead without action motion sense For the life of the body is the vnion of the soule with it For which essentiall dependance the soule is often called and taken for the life Peter said vnto him Lord why cannot I follow thee now I will lay downe my soule for thy sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule meaning as it i● translated his life And He that findeth his soule shall loose it but hee that looseth his soule for my sake shall finde it Here the Soule is taken for the Life So that in this death there is the seperation of the soule and body the dissolution of the person the priuation of life the continuance of death for there is no possible regresse from the priuation to the habite except by the supernaturall and miraculous hand of God This is the first but not the worst death which sinn● procureth And though the speciall dea●nesse of the guests here be spirituall yet this which we call naturall may be implied may be applied for when God threatned death to Adams sinne in illo die m●ri●ris in the day that thou eatest thereof thou shalt surely die yet Adam liued nine hundred and thirtie yeares after There was notwithstanding no delay no delusion of Gods decree for in ipso die in that very day death tooke hold on him and so is the Hebrew phrase dying thou shalt dye fall into a languishing and incurable consumption that shall neuer leaue thee till it bring thee to thy graue So that hee instantly dyed not by present seperation of soule and body but by mortallitie mutabillitie miserie yea by sorrow and paine as the instruments and agents of Death Thus said that Father After a man beginneth to be in this body by reason of his sinne he is euen in death The wicked then are not onely called Dead because the conscience is dead but also in respect of Gods decree whose inviolable substitution of Death to Sinne cannot be euaded auoyded It is the Satute-law decreed in the great Parliament of Heauen Statutum omnibus se●el mori It is appoynted vnto men once to die T●is is one speciall kindnesse that sinne doth vs one kisse of her lippes Shee giues her louers three mortall kisses The first kils the conscience the second the carkase the third body and soule for euer Death passed vpon all men for that all haue sinned So Paul schooles his Corinths For this cause many are wea●e and sicke among you and many sleepe And conclusiuely peccati stipendium mors The wages of sinne is Death This Death is to the wicked death indeed euen as it is in it owne full nature the curse of God the suburbes of Hell Neither is this vniust dealing with God that man should incurre the death of his body that had reiected the life of his soule nisi praecessisset in peccato mors animae numquam corporis mors in supplicio sequer●tur If sinne had not first wounded the body death could not haue killed the soule Hence saith Augustine Men shunne the death of the flesh rather then the death of the spirit that is the punishment rather then the cause of the punishment Indeed Death considered in Christ and ioyned with a good life is to Gods elect an aduantage nothing else but a bridge ouer this tempestuous sea to Paradice Gods mercy made it so saith S. Augustine Not by making death in it selfe good but an instrument of good to his This hee demonstrates by an instance As the Law is not euill when it increaseth the lust of sinners s● death is not good though it augm●nt the glory of su●ferers The wicked vse the law ill though the law be good The good die well though death be euill Hence saith Solomon The day of death is better then the day of ones birth For our death is not obitus sed abitus not a perishing but a parting Non amittitur anima praemittitur tantum The soule is not lost to the body but onely sent before it to ioy Si duriùs seponitur meliùs reponitur If the soule be painfully laid off it is ioyfully laid vp Though euery man that hath his Genesis must haue his Exodus and they that are borne must dye Yet saith Tertullian of the Saints Profectio est quam putas mo●tem Our dying on earth is but the taking our iourney to Heauen Simeon departs and that in peace In pace in pacem Death cannot be euentually hurtfull to the good for it no sooner takes away the temporall life but Christ giues eternall in the roome of it Alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corpora cadauera Our graues shall as

surely be Coffins to our bodies as our bodies haue beene Coffins to our soules The minde is but in bondage whiles the body holds it on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato affirmes Of whom saith an Anthony that when hee saw one too indulgent to his flesh in high Diet he asked him What doe you meane to make your prison so strong Thus qui gloriatur in viribus corporis gloriatur in viribus carceris He that boasteth the strength of his body doth but bragge how strong the Prison is wherein he is ●ayled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body is the disease the graue the destinie the necessitie and burden of the soule Hinc cupiunt metuuntque dolent gaudentque nec auras Respiciunt clausae tenebris et carcere caeco Feares ioyes griefes and desires mans life do share It wants no ills that in a Prison are It was a good obseruation that fell from that Stoicke Homo calamitatis fabula infaelicitatis tabula Man is a Storie of woe and a map of miserie So Mantuan Nam quid longa dies nobis nisi longa dolorum Colluvies Longi patientià carceris aetas It appeares then that Death is to the good a procurer of good Mors intermittit vitam non eripit Venit iterum qui nos in lucem r●ponat dies Their Death is but like the taking in sunder of a Clocke vvhich is pulled a pieces by the makers hand that it may bee scowred and repolished and made goe more perfectly But Death to the wicked is the second step to that infernall Vault that shall breede either an innouation of their ioyes or an addition to their sorrowes Diues for his momentanie pleasures hath insufferable paines Iudas goes from the Gallowes to the Pit Esau from his dissolution in earth to his desolation in Hell The dead are there Though the dead in soule be meant literally yet it fetcheth in the body also For as originall sinne is the originall cause of Death so actuall sinnes hasten it Men speede out a Commission of Iniquities against their owne liues So the enuious man rots his owne bones The Glutton strangles the Drunkard drownes himselfe The male-content dryes vp his blood in fretting The couetous whiles he Italionates his conscience and would Romanize his estate starues himselfe in plaine English and would hang himselfe when the Market falls but that hee is loath to be at the charges of a Halter Thus it is a Feast of Death both for the present sense and future certaintie of it The dead are there 2. Spirituall death is called the death of the soule which consisteth not in the losse of her vnderstanding and will these she can neuer loose no not in Hell but of the truth and grace of God wanting both the light of faith to direct her and the strength of Loue to incite her to goodnesse For to be carnally minded is death but to be spiritually minded is life and peace The soule is the life of the body God of the soule The spirit gone vtterly from vs wee are dead And so especially are the guests of Satan dead You hath he quickened who were dead in trespasses and sinnes And the Widdow that liueth in plea●ure is dead whiles she liueth This diuorcement and seperation made betwixt God and the soule by sinne is mors animae the death of the soule But your Iniquities haue seperated betweene you and your God But we liue by faith and that in the Sonne of God His spirit quickens vs as the soule doth a lumpe of flesh when God infuseth it Now because these termes of spirituall death are communicated both to the elect and reprobates it is not amisse to conceiue that there is a double kinde of spirituall death 1. In regard of the Subiect that dieth 2. In regard of the Obiect whereunto it dieth Spirituall death in the faithfull is three-fold 1. They are dead to Sinne. How shall wee that are dead to sinne liue any longer therein A dead nature cannot worke He that is dead to sinne cannot as hee is dead sinne Wee sinne indeede not because wee are dead to sinne but because not dead enough Would to God you were yet more dead that you might yet more liue This is called Mortification What are mortified Lustes The wicked haue mortification too but it is of grace Matth. 8. They are both ioyntly expressed Let the dead burie the dead Which Saint A●gustine expounds Let the spiritually dead bury those that are corporally dead The faithfull are dead to sinne the faithlesse are dead in sinne It is true life to bee thus dead Mortificatio concupiscentiae vi●ificatio animae so farre is the spirit quickened as the flesh is mortified So true is this Paradoxe that a Christian so farre liues as he is dead so far●e he is a Conquerour as he is conquered Vincendo se vincitur à se. By ouercomming himselfe he is ouercome of himselfe Whiles hee ouer-rules his lustes his soule rules him When the outward cold rageth with greatest violence the inward heat is more and more effectuall When Death hath killed and stilled concupiscence the heart begins to liue This warre makes our peace This life and death is wrought in vs by Christ who at one blow slew our sinnes and saued our soules Vna eademque manus vulnus opemque tulit One and the same hand gaue the wound and the cure Vulneratur concupiscentia sanatur conscientia The deadly blow to the concupiscence hath reuiued the conscience For Christ takes away as well dominandi vim as damnandi vim the dominion of sinne as the damnation of sinne He died that sinne might not raigne in our mortall body he came to destroy not onely the Deuill but the workes of the Deuill Hence if you would with the spectacles of the Scriptures reade your owne estates to God Reckon your selues to be dead indeede vnto sinne but aliue vnto God through Iesus Christ our Lord. This triall consists not in being free from lusts but in brideling them not in scaping tentation but in vanquishing it It is enough that in all these things wee are more then Conquerours through him that loued vs. 2. They are dead to the Law For I through the Law am dead to the Law that I might liue vnto God Wherein hee opposeth the Law against the Law the new against the olde the Lawe of Christ against that of Moses This accuseth the accusing condemneth the condemning Law The Papists vnderstand this of the ceremoniall Law but Paul plainely expresseth that the Law morall which would haue beene to vs a Law mor●all is put vnder wee are dead vnto it As Christ at once came ouer death and ouercame death et super it e● superat So we in him are exempted from the condemning power and killing letter of the Law and by being dead vnto it are aliue ouer it

that actuall applications pierced more then verball explications Nathan by an instance of supposition wrought Dauids hart to an humble confession Hee drew the Proposition from his owne lippes The man that hath done this is worthie of death and then stroke while the iron was hot by an inferred Conclusion Thou art the man The Prophet Ahijah rent the new garment of Ieroboam in twelue pieces and bad him reserue tenne to himselfe in signe That God had rent the Kingdome out of the hand of Solomon and giuen tenne Tribes to him Esay by going naked and bare-foote as by a visible signe lessons Eg●pt and Ethiopia that after this manner they should goe captiue to Assiria Ieremie by wearing bands and yokes and sending them to the Kings of Edom Moab Ammon Tyre Sidon Iudah giues them an actuall representation a visible Sacrament of their Babilonish captiuitie Ezekiells pourtraying vpon a Tile the Citie Ierusalem and the siege against it is called by God a signe against them Agabus tooke Pauls girdle and bound his owne hands and feete a signe and that from the holy Ghost that hee who ought the girdle should be so bound at Ierusalem and deliuered into the hands of the Gentiles God schooled Ionas in the Gourd by a liuely Apothegme and reall subiection to his owne eyes of his vniust impatience against God and Niniueh It was Gods vsuall dealing with Israell by the afflictions wherewith hee grieued them to put into their mindes how they had grieued him by their sins So Paul as our Prophet here For this cause yee are weake sickely and many dye drawing them by these sensible cords of their plagues to the feeling of their sinnes which made their soules faint in Grace sicke in Sinne dead in Apostasie For this cause c. This Doctrine affords a double vse particular and generall particular to Ministers generall to all Christians 1. To the dispensers of Gods secrets It allowes them in borrowed formes to expresse the meditations of their harts God hath giuen vs this libertie in the performance of our callings not onely nakedly to lay downe the truth but with the helpes of Inuention Wit Art to remoue loathing of his Manna If wee had none to heare vs but Cornelius or Lidia or such sanctified eares a meere affirmation were a sufficient confirmation But our Auditors are like the Belgicke armies that consist of French English Scotch Germaine Spanish Italian c. so many hearers so many humours the same diuersity of men and mindes That as guests at a strange dish euery man hath a rellish by himselfe that all our helpes can scarce help one soule to heauen But of all kindes there is none that creepes with better insinuation or leaues behinde it a deeper impression in the Conscience then a fit comparison This extorted from Dauid what would hardly haue ben graunted that as Dauid slew Goliath with his owne sword so Nathan slew Dauids sinne with his owne word Iotham conuinced the Shechemites folly in their approued raigne of Abimelech ouer them by the tale of the Bramble Euen temporall occasions are often the Mines to digge out spirituall instructions The people flocke to Christ for his bread Christ preacheth to them another bread whereof hee that eates shall neuer dye The Samaritane vvoman speakes to him of Iacobs Well hee tells her of Iesus Well whose bottome or foundation was in Heauen whose mouth and spring downewards to the earth crosse to all earthly fountaines contayning waters of life to be drawne and carried away in the Buckets of faith She thought it a new Well she found it a true Well whereof drinking her soules thirst was for euer satisfied The Creeple begges for an Almes the Apostle hath no money but answeres his small request with a great bequest health in the name of Iesus Nihil additur marsupio multum saluti His Purse is nothing the fuller his body is much the happier This course you see both Christ and his Apostles gaue vs in practise and precept In practise When the woman blessed the wombe that bare Christ and the pappes which gau● him sucke he deriue● hence occasion to blesse them which conceiue him in their faith and receaue him in their obedience Blessed are they that heare the word of God and keepe it Euen as Mary her selfe was rather blessed percipiendo fidem quam concipiendo carnem Christi in receauing the faith then conceauing the flesh of Christ. So the newes of his kinred in the flesh standing at the doore taught him to teach who are his true kinred in the Spirit In precept to his Apostles If they will not receaue and beleeue you Wipe off the dust of their Citie that cleaueth to your feete against them If they will not be moued with your words amaze them with your wonders Heale the sicke cleanse the leapers raise the dead cast out Deuils We cannot now worke miracles yet we can speake of miracles Euen we must also as obey his Documents so obserue his doings and follow him in due measure both in his words works though non passibus aequis not with equall steps Our imitation must be with limitation aptly d●stinguishing what we must onely admire in our mindes what admit in our manners 2. To all Christians that wee climbe vp by the staires of these inferiour creatures to contemplate the glorious power of the Creatour A good Christian that like the Bee workes honey from euery flower suffers no action demonstration euent to slip by him without a question All Obiects to a meditating Solomon are like wings to reare mount vp his thoughts to Heauen As the old Rom●nes when they saw the blew stones thought of Olympus so let euery Obiect though low in it selfe eleuate our mindes to Mount Syon A meane scaffold may serue to raise vp a goodly building Courtiers weather-driuen into a poore Cottage etiam in caula de Aula loquuntur gather hence opportunitie to praise the Court Wee may no lesse euen ex hara de ara dicendi ansam sumere from our Tabernacles on earth be induced to praise our standing house in Heauen So as the Philosopher aymed at the pitch stature of Hercules by viewing the length of the print of his foote Wee may by the base and dwarfi●h pleasures on our earth guesse at the high and noble ioyes in Heauen How can we cast vp our eyes to that they were made to behold and not suffer our mindes to transcend it passing through the lower Heauen which God made for Fowles Vapours Meteors to the Firmament wherein he fixed his Starres and thence meditating of the Empyreall Heauen which he created for himselfe his Angels his Saints a place no lesse glorious aboue the visible then the visible is aboue the earth Read in euery Starre and let the Moone be your Candle to doe it the prouident disposition of God the eternitie of your after-life But

Bishops in others diocesses scalding our lips in our neighbours pottage When those Shepheards heard the first glad tydings of Christ they were attending their flockes by night in the field Saul going honestly about his Fathers businesse met with a Kingdome And Dauid was at the folds when Samuell came with the holy oyle We say Pluribus intentus minus est ad singula sensus and Miles ●quis Piscator aquis c. Quod medicorum est Promittunt m●dici tractant fabrilia fabri Let none prescribe Phisick but practitioners in that facultie none plead at the barre but Lawyers Let the Shooe-maker looke to his boot the Fisher to his boat the Scholler to his booke The Husbandman in foro the Minister in choro Omnia cum facias miraris ●ur facias nil Pos●hume remsolam qui facit ille facit He that would comprehend all things apprehends nothing As hee that comes to a Corne-heape the more hee opens his hand to take the lesse hee graspeth the lesse hee holdeth Who would in omnibus aliquid shall in toto nihil scire When a man couets to be a Doctor in all Arts hee lightly proues a dunce in many Let the naturall Phisitian apply his ministring the spirituall his Ministerie Quid enim in Theatro renunciator turpium c. The idle sports of the Theater the wicked crafts in the Market the gallant braueries of the Court must not hinder vs either to say Seruice in the Temple or to doe seruice for the Temple Clericus in opido piscis in arido as I haue read Rather from the words of that Father if it be Gods will that when Christ comes to iudgement inveniat me vel precantem vel praedicantem hee may finde me either praying or preaching his holy word Well wee haue euery one our owne cures let vs attend them Let vs not take and keepe liuings of an hundred or two hundred pound a yeere and allow a poore Curate to supply the voluntary negligence of our non-residence eight or perhaps somewhat bountifully ten pounds yeerely scarce enough to maintaine his body not a doyt for his study He spoke sharply not vntruly that called this vsurie and terrible vsurie Others take but tenn● in the hundred these take a hundred for tenne What say you to those that vndertake two three or foure great Cures and Phisicke them all by Atturneyes These Phisitians loue not their Patients nor Christ himselfe as hee taught Peter which S. Bernard thus comments on Vnlesse thy conscience beare thee witnesse that thou louest me exceeding much that is plus quam tua plus quàm tuos plus quàm te More then thy goods more then thy friends more then thy selfe thou art not worthy to vndertake this Office God hath made vs superintendents of our charges and bound vs as Paul adiured Timothie I charge thee before God and the Lord Iesus Christ who shall iudge the quicke and dead at his appearing to preach the word and b●e instant c. Many are content vvith presidence not with residence Ac si victuri essent sine cura cum peruenerint ad curam As if they had forgotten all care when they haue gotten a cure This is not dispensantis sed dissipantis officium gerer● to be a Steward but a loyterer in Gods family The Phisitian sleepes in his Studie the Apothecarie for want of iudgement takes a wrong Medicine or no Medicine for the sicke The Pastor is absent the ●ireling very often either preacheth idlely or negligently or not at all And thus Gods people ar● not recouered 3. Phisitians must not deale too much with that they call blandum medicamentum which Phisitians thus describe Blandum dicitur quod mediocritantum quantitate sumptum al●●um pigrè et benignè mouendo pauca deijcit Spirituall Phisitians must beware how they giue these soothing and supple Medicines which rather confirme the humours then disperse the tumours or purge the crudities of sinnes in their Patients Robustum corpus multis obs●ruc●ionibus imp●ditum blanda imbecillaque medicamenta spernatur A soule setled like Moab on the Lees or frozen in the dregges of inueterate and obstinate sinnes is not stirred by faire and flattering Documents GOD complaines in this Chapter against those They haue healed the hurt of the daughter of my people slightly saying Peace peace when there is no peace Such are described Ezek. 13. They haue seduced my people saying Peace and there is no peace and one built vp a wall and loe others dawbed it with vntemperd Morter God giues a terrible and vniuersall threatning ver 15.16 I will accomplish my wrath vpon the wall and vpon them that haue dawbed it with vntemperd Morter and will say vnto you The wall is no more neither they that dawbed it He proceedes to command Ezekiel to prophecie against the women that prophecie to Israel Woe to the women that sow pillowes to all arme-holes c. This is shamefull in a Preacher to wink at Idolatrie in Bethel because it is the Kings Chappell and not to reproue the iniquitie of Gilgal the Countrey of oppression because himselfe feeds at an oppresso●rs Table Some are so weake that as Mulieres quia molliores et pueri quia teneri et ex longo morbo resurgentes blandioribus egent medicinis they cannot digest too strong a potion of reproofe Therefore slecte quod est rigidum foue quod est frigidum rege quod est deuium Bend ●he refractary warme the cold direct the wandring I haue read in a Phisitian that among many sophistications of this Balme sometimes they faine it with water and then it runnes aboue the water like oyle sometimes with honey which is thus perceiued If you put a drop thereof into milke it runneth to curdes When Ministers shall adulterate Gods pure and sacred word with the honey or oyle of their owne flatteries and giue it to a sicke soule it is so farre from nourishing as the sincere milke of the Gospell should doe that it curdleth in the stomach and endangers the conscience worse It is enough for Phisicke if it be wholesome Not pleasant tast but secret vertue commends Medicines The Doctrine that is sweet to flesh and blood hath iust cause of ●●spition It is without question harsh to the appetite of either soule or body that heales either Not that wee should onely blow a Trumpet of Warre against opposers but sometimes yea often also pipe Mercie and Gospell to those that will daunce the Measures of obedience We must preach as well libertie to Captiues as captiuitie to Libertines and build an Arke for those that desire saluation as powre forth a Flood of curses against them that will perish and open the dore to the penitent knockers as keepe the gate with a flaming sword in our mouthes against the obstinate If we harpe somewhat more on the sad string of Iudgement know that it is because your sinnes are rifer and riper