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
A01094	Foure sermons, lately preached, by Martin Fotherby Doctor in Diuinity, and chaplain vnto the Kings Maiestie. The first at Cambridge, at the Masters Commencement. Iuly 7. anno 1607. The second at Canterbury, at the Lord Archbishops visitation. Septemb. 14. anno 1607. The third at Paules Crosse, vpon the day of our deliuerance from the gun-powder treason. Nouemb. 5. anno 1607. The fourth at the court, before the Kings Maiestie. Nouemb. 15. anno 1607. Whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the Crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie	Fotherby, Martin, 1549 or 50-1620.	1608 (1608)	STC 11206; ESTC S102529	138,851	236

command and inioyneth the subiect submission to obey in matters of indifferencies or els is he cleane stript of all power and authority Ob. But you say that though you knew it were commanded by law yet you doubting still of the lawfulnesse of it and taking it rather to be legitimum then licitum this doubting had turned your obedience into sinne Resp. It is very true indeed and therefore I doubt not but that your very doubting in this case was your sinne nay many sinnes bound together it being both the effect and the cause and the body of sinne in you The effect because it proceeded from ignorance of the truth And againe because as a learned Diuine noteth Conscientia nimis scrupulosa nascitur ex vitio vel naturali vel acquisito the cause of sinne because it produced disobedience in you and that vnto a most ancient and a most generall Christian law and the body of sinne because it kept you from assenting vnto the truth for in doubting there can be no determination and therefore no assenting be the thing whereof wee doubt neuer so true and certaine Which suspence and vncertain●● in matter of duty euen the Heathens define to be a great sin Qui deliberant vtrū id sequantur quod honestū esse videant aut se scientes scelere contaminent in ipsa dubitatione inest facinus So that your doubting was not onely a sinne but also a sinne out of measure sinfull corrupting your best actions and intangling your conscience with a most vn-auoidable necessity of sinning If you obey you sinne against your owne perswasion if you disobey you sinne against the law which you ought to obey euen for conscience sake an indissoluble knot Whereby euen your future obedience if you shall returne ad meliorem mentem yet will carry this euill with it as to accuse condemne your former disobedience For as Tertullian reasoneth in an other like matter Qui hodie non deliquit suscepta corona deliquit aliquando recusata If you do not then offend whē you obserue the crosse you must needes haue offended when you refused it This is the faire fruite of your needlesse scrupulosity that it maketh one part of your life to giue in euidence against an other Now if your doubting as you say do corrupt your obedience and turne that into sinne doe you thinke that it acquiteth your disobedience from sinne Or can you thinke that it is no sinne to go against a grounded law when you thinke it so great a sinne to go against an vngrounded opinion I doubt not but if these two sinnes were put into Critolaus his ballance togither your sinne against the law would appeare much the heauier For as Tertullian noteth in the fore-cited place Nec nullum nec incertum videri potest delictum quod committitur in obseruationem satis auctoratam such as the crosse is And as the Prophet Samuel teacheth vs Disobedience is as the sinne of witch-craft which must needes make your sinne against the law beeing the sinne of disobedience to be much more greeuous then the sinne against your perswasion it being but erroneous Ob. But you will say that that disobedience which is there so condemned was disobedience vnto the commandement of God Resp. And I say that it is the commandement of God that we should obey the magistrate Let euery soule bee subiect to the higher powers For there is no power but of God Whosoeuer therefore resisteth power resisteth the ordinance of God Neither ought we only to obey the magistrate in those things which God himselfe commandeth but also euen in those which only man ordaineth as the Apostle Peeter expresly teacheth vs. Submit your selues vnto all maner ordinance of man for the Lords sake Marke vnto all ordinances of man not being opposed to the ordinances of God as the crosse is not Yea and these we must obey euen for conscience sake as the Apostle Paul teacheth vs in the fore-cited place We must be subiect saith he not only for wrath but also for conscience sake which sentence hath oftentimes made mee to wonder at the strange mishapen conscience of many men in our daies who make a great conscience of not obseruing the crosse and other like ceremonies of the Church where they haue no scripture to guide their conscience and yet make no conscience of breaking Godly lawes which the scriptures command them for conscience sake to obserue Ob. But you say that this signe of the crosse hauing neither any word of Christ nor example of Apostles to confirme approue it your conscience would not suffer you to yeeld obedience vnto it Resp. I answere that it hauing againe neither any word of Christ nor Apostles example to infirme and reproue it this proueth it to be in his owne nature indifferent and so to be put in the power of the magistrate to command or forbid as occasiōs may induce it And therfore it being out of doubt by the magistrate cōmanded no man ought to make a doubt whether it shold be obeied For as Eusebius obserueth out of Plato they which be priuate persons must neither disputare nor dubitare de legibus but simpliciter parere Which branch of Platoes law he cēsureth to be consonant to the heauenly law of God With whō in this point of simple obedience consenteth Tertullian allowing much better of our simple obeying then of our subtil inquiring into things of this nature Lando fidem saith he quae antè credit obseruandum esse quàm didicit The equity of which rule euen you your selfe and diuers other by your practice do confesse in yeelding your obedience to the cap and surplice and many other ceremonies of our English Church And therefore I desire but to know some good reason why you do not the like to the crosse in baptisme What commandement of Christ or what example of Apostles haue you for the surplice or what speciall warrant and rule for your conscience saue onely this generall rule of obedience And therefore you must shew by the commandement of Christ or example of the Apostles either that the surplice is more allowed then the crosse or that the crosse is more condemned then the surplice or els you must follow that rule of obedience as well in the one as you do in the other otherwise you shall plainely declare vnto the world that you play but fast loose with the name of your conscience which when you will is bound and when you will is free hauing so none other rule for it but onely your owne will which is a croked rule Againe if your conscience were so scrupulized by your doubting it must needes bee because you knew no light of scripture to giue you resolution either on the one side or on the other For Dubitatio is in neutram partem consensio Now you being thus vncertainly poised why did you rather propend vnto that

their God For as Moses recordeth in the booke of Exodus they could neither serue their own God without danger to their bodies because they must offer vnto him the abomination of Aegypt nor yet see them serue their gods without griefe vnto their soules because they offered vnto idoles the abomination of Israel This Psalmist therefore ballancing those two estates together and finding how graciously God had dealt in his time by multiplying and vpheaping all his mercies on his Church more then he had done in the time of old he was so rauished and transported with that heauenly contemplation that hee doth as it were Excessum pati he is carried as it were cleane out of himselfe as S. Paul was in his spirituall exstasie who whether he were in the body or out of the body he himselfe could not tell calling here vpon the whole Church in a vehement passion to come and assist this his godly affection and to helpe him with all sorts of musicall instruments as though humane voices were too weake for his purpose to sound out the praises of so gracious a God as wel for their exemption from that grieuous captiuity as for their adoption into so glorious a liberty wishing that the day of that blessed redemption might annually and eternally bee obserued in the Church with all kind of religious and festiual solemnity as if it were enacted by a statute and a law In perpetuam rei memoriam that so the remembrance of it might neuer fade or perish Hence breaketh out that vehement and patheticall Exordium of this Psalme To sing and sing againe to sing ioifully and cheerefully to bring out their timbrels their harpes and their viols and to blow vp their trumpets as in the new Moone Whereby it appeareth that the whole scope and purpose of this religious Psalmist in this his so passionate exhortation was indeed nothing els but only to rowse vp the drowsie spirits of the people by the helpe and assistance of these musicall instruments and to waken them to a holy and religious alacrity that so they altogether like so many seueral pipes in an organe might sound out with ful noise the praises of God as being the chiefest end for which they were created For a man as Clemens Alexandrinus noteth is not onely Templum but also Tibia Spiritus Sancti Hee is not onely a Temple wherein the holy ghost dwelleth but he is also a timbrel whereupon he playeth the praises of God Which comparison of his hath much fit matter in it whether wee respect the disposition of mans soule or the composition of his body or the natiue or destinate end of them both First for the Soule wee see by dayly experience that the mind of a man if it be indeed a mans mind if it be not a brutish and an inhumane mind not the mind of a beast in the body of a man it hath such a Sympathie and coaffection with the musicke which it heareth that like Hippocrates his Twinnes they doe alwayes either mourne or reioyce together imbracing still the same passion as though they both were ruled by one heauenly constellation and had but one spirit diuided betweene them In so much that as Aristotle reporteth in his Politikes there were diuers of the ancient and learned Philosophers who being euen astonished at this admirable Symphonie and Concent of the Mind and Musike and not finding any good and sufficient reason for it they haue thereupon concluded That the very soule it selfe could not possibly bee any other thing els but onely a kinde of Harmony and Musike And indeede there is so neere a kindred and affinity betweene these two things betweene Anima and Musica that alwayes for the most part that proueth euidently true which is vsually current in our prouerbialll speech that Vt modus citharae sic motus animae As the Harpe is tuned so the heart is moued it giueth ouer it selfe euen into captiuity and bondage vnto Musike to be swayed and ouerrated to what affection it is pleased Two notable examples and experiments whereof the Scriptures themselues offer vs to let passe all prophane stories which be of infinite variety The first is of King Saul in whom the rauing of a wicked spirit was by the force of Musike allayed and calmed The second is of the Prophet Elizeus in whom the drooping of a good spirit was by the force of Musike excited and quickened Two contrary effects and yet both of them wrought by the power of this one cause Whereby it appeareth that all the powers of mans soule yea all in his soule are subiect to the power command of Musike So that the title of Flexanima which is giuen vnto Rhetorike may by farre better right be ascribed vnto Musike so soueraigne an empire hath it ouer the soule as Tully obserueth out of Plato Now for the body Philo Indaens compareth the body of a man vnto a Musicall instrument and the resemblance holdeth well in very many straines especially in these compounded instruments which are now so much in vse wherein there is both Pulsus and Flatus ioyned together For first the strings be the Heart-strings the bellowes bee the lungs the wind-pipe the throte the sound-bord the pallate the keyes the teeth the Plectrum that striketh them the tongue as Tully fitly calleth it Quo percutiente omnia voci● instrumenta consonant as Philo writeth in the fore-alleadged place Thus the whole structure of mans body is framed in such sort as though he were made vnto none other end but onely to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athenagoras calleth him that is a wind instrument for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost to breath into and so to sound out the praises of God Yea and this is indeede his very naturall end the very end of mans creation both in body and soule is in trueth nothing else but to sing and ●ound out the praises of God in this life with the Saints as the Prophet Dauid teacheth vs and in the life to come with the holy Angels as the Apostle Iohn teacheth vs where it shall be his euerlasting and neuer-ending worke to Sing as is expresly declared in the booke of the Apocalyps So that this holy Psalmist exhorting vs heere with such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to powre out by singing all the powers of our soules in the praise of God hee therein exhorteth vs vnto none other worke then that which is the principall end of our making Thus you see what the occasion was of the making of this Psalme and withall what the summe is of all those fiue first verses which I now haue read vnto you Whereof I doe not purpose to deliuer at this time any curious analysis nor yet precisely to stand vpon the exact distinction of those seuerall Musikes whereunto the Psalmist heere so vehemently exhorteth vs but onely to point downe vpon one

Iö triumphe which the Israelites did in their like deliuerance out of the waters The Lord hath triumphed gloriously ouer his enemies the horse and his rider the ship and his sailer hath he ouerthrowne in the middest of the sea The waters haue couered them the floods haue ouerwhelmed them they sanke vnto the bottome as a stone Therefore blessed be the Lord for thus auenging of Israel This cause haue we to Iubilate vnto the Lord our God if we remember his great mercies in that memorable yeare the wonderfull deliuerance which he then brought vnto vs out of those great waters which had almost ouerwhelmed vs. Yea and neuer a white lesse haue we nay ten thousand times greater if we call vnto our mind our miraculous deliuerance from that raging fire which was prouided to deuoure vs the second of our instances wherein we might truely haue sayd with the Prophet Isai that If the great mercie of the Lord of hostes had not beene we should surely haue beene made euen like vnto Sodome and to Gomorrah Like vnto them indeed yea and not onely like vnto them in the generall state of our destruction being vtterly destroyed as they were Cum ramento puluisculo as it is in the prouerbe but also like vnto them in the particular meane of our destruction being destroyed by fire as they were Our Towers our Princes our Churches our Priests our Cities our Houses of all which we might haue said if their plot had preuailed Haec omnia vidi inflammari Priamo vi vitam euitari Iouis aram sanguine turpari and all reduced to the true face of Sodome But yet here is one difference wherein the malice of our enemies did as it were erect it selfe that they had prouided for our destruction a farre more base and vnworthie fire then that wherewith the Sodomites themselues were destroyed For their fire was the fire of God as it is expresly called in the booke of Iob but our fire should haue beene the fire of of the diuell Their fire came downe from the bosome of Heauen but our fire should haue come vp from the bowels of hell So that by this difference their fire was farre more noble then ours But yet there is another difference wherein maugre all the malice of our hellish enemies yet our fire had beene more noble then theirs that their fire descending downe from Heauen and tending towards hell did certainely beat downe with it those cursed bodies thither but our fire ascending vp from hell and tending towards Heauen had doubtles carried vp those blessed soules thither whom our enemies had appointed as sheepe vnto the slaughter and intended to haue sacrificed as a burnt offering vpon an altar A burnt offering indeede burnt euen to coles and ashes but yet for all that a sacrifice which no doubt but God would graciously haue accepted in respect of the innocencie of those lambes which were offered though vtterly detested and abhor●ed in respect of their cruelty by whom they were slaughtered as he did the sacrifice of Abels holy blood though offered by the vnholy hands of his cruell brother Caine. But yet for all that thrice blessed be the name of the Lord our God Who did not giue vs ouer as a pray into their teeth but miraculously deliuered vs euen inter sacrum saxum as he once deliuered Izaack euen as the stroke was in striking So that we haue great cause to iubilate vnto God and to sing that ioyfull melos which the Isralites once did in their like deliuerance from their imminent danger Our soule is escaped as a bird out of the snare the snare is broken and we are deliuered Our helpe is onely in the name of the Lord. And againe that in another place Blessed art thou O Israel who is like vnto thee O people saued by the Lord To conclude If Iubilation be takē for the Ecclesiasticall psalmodie and musicke of the church whether militant or triumphant when they make their holy melody and praise the name of God In Hymnes and Psalmes and Spirituall songs as it is in the fourth sense then euen in this respect also haue we great and iust cause to iubilate vnto God who hath most graciously deliuered this famous church of ours not onely from those our forenamed enemies which openly oppugne hir but also from others vnnamed too which secretly vndermine hir indeuoring by a colourable pretence of reformation to bring it vnto vtter desolation and destruction and to make it an habitation for ostriches and dragons that Zijm and Iim may dance in our palaces and the Satyr call out vnto his fellowes that whereas now there is heard the voice of holy singing and iubilation there might be nothing seeme but onely The abomination of desolation Notwithstanding all whose malice and secret vnderworking yet hath God here established a most glorious church amongst vs not vnlike vnto that New Hierusalem which came downe from heauen made altogether of Carbuncles and precious stones as the prophet Isai speaketh so that the glorious beauty of our church this day draweth all mens eyes vnto it as it were a blazing starre yea and euen perstringeth and dazeleth them with the shining brightnes of it Neither is there any thing God be praysed in this worthie church of ours which so greatly needeth to be reformed as that such vncleane and filthie birds be chased out by whom it is defiled and by whose iarring sounds as it were by the yelling of Mewes and the scritching of Owles the holy musicke of our church is greatly disturbed And therefore that our church may be glorious within as well as without as it is required in the spouse of Christ we ought continually to furnish it with the voice of iubilation that the praises of God and of the Lambe may perpetually sound in it and neuer die Th●s in what sense soeuer we take this Iubilation you see how great a cause God hath giuen vs all to vse it no sort of vs excepted Courtiers nor Carters Souldiers nor Citizens lay men nor Ministers but that euery one of vs in our seueral callings haue waighty cause to Iubilate vpon special occasions but all of vs in generall vpon that great occasion wherby we are now called vnto this present Iubilation because euery man hath his share in this cause of our reioycing And therfore as the psalmist in this place exhorteth vs let vs take vp the Psalme bring out the timbrell the pleasant harpe with the vio●e sound vp the trumpet as in the new moone that yong men and maidens old men and babes may Iubi●ate and praise the name of the Lord. For this is the day which the Lord hath made therefore let vs be glad and reioyce therein A day wherein the diuell contended with God himselfe about the body of our King and in him about the body of our whole kingdome too as once he contended with the