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
A02702	Hezekiahs recovery. Or, A sermon, shevving what use Hezekiah did, and all should make of their deliverance from sicknesse. First preached, and now published by Robert Harris, pastor of Hanwell	Harris, Robert, 1581-1658.	1626 (1626)	STC 12836; ESTC S120679	31,744	59

Sir of Innovations of making your Clergie too rich the State hath thought fit to lessen their meanes men can now prescribe against them we can shew a composition and prove our custome c. But what answers this good King Custome mee no custome wee must not make a custome of robbing God Were these things once Gods eyther shew mee Gods release or else restore them home Now would I could say of him as a Father said of Ahab Hezekiah ever lives never dies and the Lord put it into the heart of our trebble Hezekiah to advise also about this point In the meane let my speech to rich subjects proceed Would you leave some proofe of your thankfulnesse behinde you follow those Worthies who of late have gone before you in this kinde hyre men to be honest in restoring to God his due and if you have ought in your owne hands that of right belongs to the sonnes of the Prophets heare God speaking to you in King Abimelech Restore to the Prophet his owne and he shall pray for you if you doe not his bloud in his children the flesh upon his bodie the anguish upon his spirit the soules that depend upon him for food will cry against you and will lay your houses levell with the ground Do not turne off all with a Tush Tythes were Leviticall the Gospel speakes nothing of a Tenth c. 1. answer what 's written 2. shew us where the old apportion is reversed and which is that quote pars now that conscience must rest in and when that 's done then give us a just Commentary upon that Prov. 20.25 and tell us who hath authoritie to take that from a Church shall I say nay from God that hath hene once given him And when you have reduced and resolved all into a competencie yet let it be S. Pauls competencie Let him that preacheth the Gospell live upon the Gospell as hee that maketh shooes or heeles hose lives upon his labour I speake no more than what everie Scholar who is acquainted with a course of studie reading knowes to be true all that meanes which usually is thought sufficient to defray all charges to satisfie all payments to answer all expectations of wife and children for portions of strangers for hospitalitie is little enough to buy a constant Preacher bookes and physicke Now then if you will be competent arbitrators allow him something more some bread some clothes something to keepe his wife and children from begging or starving You are wearie I dare say of this discourse I have now done I have discharged my conscience in delivering my errand have shewed you how you may witness your thankfulness to succeeding times if you please There 's first your owne family and posteritie to bee moulded secondly there be poore Orphans and children to be bred Schooles to be erected poore Students in the Universitie to be maintained poor Preachers to be encouraged Church livings to be redeemed and augmented and if this be not sufficient there be poore Labourers to be imployed poore debtors to be relieved yongue Tradesmen to be credited and if this doe not like you there be in the countrey fields to be trenched woods to be planted high-wayes to be amended correction-houses to be builded publique store-houses and Granaries to be appointed youths and souldiers to be trayned and in the Cities waters to bee conveyed fire-engins to bee invented c. And in both Churches to be repaired prisons to be furnished with some Teachers and other imployments more than a few stand not idle now all the day long because none sets you on worke House Towne Field Countrey Citie Church Common weale Men Women Children Tradesmen Church-men blinde lame poore all call upon you to worke nay Christ saith whilest its day worke the Spirit saith whilest you have time doe good your Father saith Give to seven and eight be not weary in well-doing your labour is not lost your cost is not lost God will pay you all againe honour him he will honour you blesse him hee will blesse you giue him immortall praise and you shall receive an immortall Crowne We have heard first that King Hezekiah was thankefull secondly that hee was thankefull to purpose Now le ts see for what hee is so thankefull 1. that his sicknesse was removed 2. that his health was restored Wee will shut up both in one Freedome from sicknesse enjoyment of health are two mercies which call for manie thankes Need we prove this First for sickenesse we have the voyce of God and man that it is amercie to escape it 1. God promises freedome from it as a blessing upon the obedient 2. Hee threatens the inflicting of it as a judgement upon the rebellious and accordingly proceeds Secondly all men be of the same minde first good men wil blesse God for an Eagle-like-body a bodie full of strength and life of action and motion like the Eagles which is most lasting Ps 103. Secondly naturall men ranke this in the forefront of mercies yea reckon of health as an abridgement of all blessings and of sickenesse as the summe of all outward miseries And that not-altogether without reason For first sicknesse must be numbred amidst naturall evils how soever it will stand with universall nature and the all wife God can improve it to singular use yet in it selfe it must be deemed evill in its nature being against the private welfare of the patient evill in its cause mans sinne evill in its terme and issue it tends to death evill in its effects it adds to our miserie whereas some evils wound with sorrow some threaten us with destruction this doth both Secondly it maimes nature and hinders goodnesse the bodie is deprived of cheerfulnesse and activitie the soule disappointed like the Traveller that rides a tyred horse it can neither receive that good nor doe that good that otherwise it could There 's no man knowes but he that knows ficknesse what a disadvantage t is to the soule to be ill lodged in a ruinous bodie It s even stifled within it selfe for want of motion and move it cannot for want of organs but verie lamely The understanding is clouded memorie weakned judgement dazled phantasie disturbed affections distempered in short the whole frame of Nature so dis-jointed that like broken bones it can neyther rest nor move Nor is the stroke only upon naturall actions but upon morall also the soule in diseases chronicall becomes so lazie listlesse neutrall that it hath no mind to pray no stomach to food no heart to doe any thing for it selfe and in diseases more acute is so taken up and transported with paine anguish that it mindes nothing but what cannot be had sleep and ease c. Hence we may put that difference betweene sicke and sound that the Heathen put betweene poore and rich the healthfull man may studie when hee will walke when he will eate when he will sleepe when he

will worke play fast feast ride runne when hee will but the sickly man must studie preach travell eate sleepe when he can he is not his owne so command hee hath not himselfe much lesse other comforts No marvell if sicknesse at one blow deprive us of the comfort of our meats beds houses grounds friends wife children c. it deprives a man of himselfe hee hath wit but not use of it memorie but not the benefite of it yea it turnes him well-most into an Image he hath eyes and scarcely sees eares and heares not mouth and speakes not feet but walkes not nay yet further those senses parts which let in comfort to the sound occasion the sick mans trouble the sight of his cupps glasses boxes makes him sicke the smell of his meates sicke the taste of his drinkes sicke the least noyse offends him the least ayre pierces him in a word this turnes his comforts into crosses his bed tyres him his chaire troubles him his friends disquiet him their absence offends him and so doth their presence their ●●●ence offends and so doth their talke their mirth doth and so doth their sadnesse poore man somewhat he would have but he cannot tell what hee is not well and therefore nothing is well about him he is sicke and so all the world is made of sickenesse to him as to the giddie all things run round Now as sickenesse is a great affliction so health as great a mercie it comes from mercy and presupposes manie blessings good temper good ayre at least for us good food at least a wonderfull blessing upon poore meanes 2. It tends to mercie health tends to life the greatest blessing to a long life yea immortalitie so farre as that goes 3. It carries with it a troupe of mercies 1. it sweetens all other crosses and wants health maketh thin coats warme hard fare sweete a meane lodging good t is the poore mans sawce at 's table his cloke in his journcy his warming-pan in his bedde his boots in the myre and when he is at worst he can leape and say as the countrey phrase is Health is worth all 2. It puts him into possession of all other blessings 1. Hee enjoyes himselfe his wits senses limbs be his owne hee hath their use and service 2. with himselfe he enjoyes all things about him the light is pleasant the ayre sweete his meate good drinke good bedde good now all that was naught before becomes good Againe he relishes all hee findes contentment in all now he sees a wife to be a wife children to be children friends to be friends whereas before all the world was made of his humour whether bitter or sowre Not to●● long health is the just temper of nature there all is quiet cheerefull fit for action a good bodie helps the estate the family the soule all within one all upon him all about him smile and prosper in time of health and therefore this motion from sickenesse to health i. from sadnesse to mirth from paine to ease from prison to liberrie from death to life must needs be a happie motion worthie thankes If sicknes needs many prayes health deserves many thanks le ts so bestow our selves that if it be possible wee may prevent the one and enjoy the other for the first beware to keepe mee to mine owne profession of sinne all sinne sinne is the mother sicknesse the daughter man never saw the one til he matcht himself with the other More specially foure sorts of sinnes must bee as much abhord as sickenesse as death 1 Sins of death God hath adjudged whoredome Pro. 5. murder c. and such like capital offences to sickenesse to death 2 Sinnes of rebellion committed against the cleere light and letter of the Word these are threatned with all manner of diseases Levit. 26. Dent. 28. 3 Sinnes of contemptuous prophanenessc the Lord hath said that he will be sanctified in all that come nigh him And when any in their approches were securely profane the hand of God was upon their bodies to death or sicknesse so Nadab c. so Vzziah so 1. Cor. 11. 4 Sinnes that have their roote in the bodie or at least worke powerfully upon the bodie Of this sort wee name onely those three which the Rabbins touch in one Proverb and three letters The first is povertie which at the first may seeme but little to impeach health but if we look upon it in its cause idlenesse unthriftinesse intemperance most an end or in its effects theft robbery c. fretting or in its companions ill lodging ill fare ill clothing c. this may well passe for one cause of weakenesse The second is pride a sinne that so swels the soule that it breaks the skin and case the body pride breakes the wits witnesse Nebuchadnezzar breakes the heart and wounds it selfe witnesse Saul Achitophol and breakes ones sleepe ones peace bodie estate all a sick disease a proude man is never without some ailement The third is drunkennesse or intemperance a man of this distemper lies as open to diseases as an unwalled Towne to invasions and assaults To him is woe rednesse of face c. Pro. 23. Brethren if you would not be sicke have nothing to doe with these forerunners prevent sickenesse in the cause For the second Health great Salomon hath written a Physicks for us as well as Ethicks in his Proverbs there you may reade of the Countrey mans three Doctors Quiet Diet Mirth For the first health is nothing but Natures rest repose health gives peace and peace yeelds health outward peace is a great blesing and verie wholesome but that comes from peace within which is double 1. peace of Iustification 2. peace of Sanctification So long as there 's warre in the conscience warre in the affections one power and lust conflicting with another alas there 's no more quiet to us than was of old to Rebecca but when Faith heales the conscience and Grace hushes the affections composes all within then the soule lookes out of the bodie and sits in the face with a checrefull countenance If your flesh with Davids shall rejoyce labour for this peace get faith in Christs bloud get the vertue of Christs resurrection get wisedome i. all saving grace and that makes for health and is a medicine Pro. 3.8 2 For Dyet Salomon gives rules 1. for time Eccl. 10.16 17.2 for qualitie Pro. 23. speaking of wine-bibbers fleshmongers Pro. 20. 3. c. 3. for quantitie eate not too much honey which is true in the letter let not out the appetite left it cut thy throate Pro. 23.2 but rather be of the restraining hand feed with fear as Inde speakes tise with an appetite and use the Emperours Physick cure all exceedings by abstinence 3 For Mirth Salomon is much in that argument he 1. commends the thing a good hart i. a cheerful heart is health to the bones a