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	soul_n	world_n	1,708	5	4.6899	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07287	The practice of repentance. Or A sermon preached at Pauls Crosse, the fifteenth of September last passed, by Radford Mavericke, preacher of Gods word in Devon	Mavericke, Radford, b. 1560 or 61.	1617 (1617)	STC 17682; ESTC S105958	30,434	48

Son of God did second him saying Repent for the Kingdome of beauen is at hand repent and beleeue the Gospell This we know was alwayes the manner of the Prophets before that time to call people to Repentance And it was the first and chiefest point of doctrine which the Apostles of Christ were commanded by our Sauiour to vrge after his Resurrection That Repentance and Remission of sinnes should be preached in the name of IESVS beginning at Ierusalem Luk. 2. Where our Prophet Ieremie prophesied long time before Ob. But if Ieremies minde and purpose were to exhort the Iewes vnto Repentance why doth he not vse plaine words to perswade thereunto Answ I answere that this Metaphor of washing which our Prophet vseth in this place is farre more significant then if he had exhorted to Repentance in plaine termes For now in stead of one word which he might haue vsed namely Repent he vseth such wordes whereby they are both exhorted to Repentance and also taught how to repent We will therefore consider the wordes in particular and take them both for an exhortation and as a direction to Repentance Only this one thing I would craue by the way of intreatie that hereafter in all this Sermon you would not take these wordes of our Prophet any more as spoken to the Iewes but directed vnto vs for whatsoeuer is written you know it is written for our learning And as Ierusalem to whom this was first spoken was a type and figure of the Church of God so doth this exhortation Wash thine heart from wickednesse belong to all Churches and Kingdomes Cities Countries Nations and People to all I say in generall and to euery one in particular euery one hath neede to haue his heart washed and clensed from wickednesse So that now in this third circumstance we must speake of three things Three things First of washing or clensing Secondly of washing or clensing of the heart Thirdly of vvashing or clensing the heart from vvickednesse And first of vvashing or clensing 1. Note Washing This Metaphor of vvashing as it is very significant so it is very vsuall among the Prophets The Prophet Esay vvhen he had most sharply reproued the same Nation of the Iewes calling the Princes thereof the Princes of Sodome and the People thereof the People of Gomorrah vpbrayding them that they were a finnefull Nation a People laden vvith iniquitie and corrupt children telling them plainely and peremptorily that the whole head vvas sicke and the vvhole heart vvas heauy that from the sole of the foote to the crowne of the head there vvas no vvhole part but vvounds and swellings and sores of sinne full of corruption and so proceedeth on with such terrible menacings and threatnings as though the Lord had vtterly reiected them and would neuer receiue Prayer or Oblation more at their hands for it was a burthen vnto him Yet on a sudden the Prophet changeth his speech and exhorteth them to Repentance with these like vvordes of our Text Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well seeke iudgement releeue the oppressed iudge the fatherlesse and defend the widdow Obser Where-hence I obserue that washing and clensing are fit vvordes to expresse the nature of true Repentance which thing also vvas plainely signified by the diuers vvashings in the Leuiticall Law Leuiticall Law for such indeede is the nature of sinne before it be truely repented of that it maketh man more vgly in the sight of God then the foulest Leper in the vvorld can be in the sight of man And indeede to speake all in a vvord sinne is a spirituall Leprosie and therefore if Naaman the Syrian had neede to vvash himselfe seuen times in the floud of Iordan vvhich signifieth the Riuer of Iudgement before the could be clensed from his bodily Leprosie how many times aboue seuentie times seuen times haue wee neede to be washed and clensed from our spirituall Leprosie which hath so taynted and soyled our bodies and soules that all the vvater in Iordan is not able to clense one soule from this disease of sinne but only the blessed bloud of our sweet Sauiour that was baptized in Iordan is it that must clense vs from all sinne For this cause Christ the true Physician of our soules did of his gracious goodnesse cure and clense many Lepers from the filth of their bodies that thereby he might make knowne to the world that it is he onely which was appointed by God to bee to the purgator and clenser of our soules as Saint Iohn sayth The bloud of Christ clenseth vs from all sinne 1. Iohn 1.7 And the same Apostle in the Reuelation signifyeth vnto the seuen Churches that it is Iesus Christ which loued vs and washed vs from our sinnes in his bloud Reuel 1.5 This cleansing and washing of our sins in the bloud of Christ was prefigured in that bloud of the Paschall Lambe wherewith the Doore postes of the children of Israel were stricken Exod. 12.7 And also in the bloud of those sacrifices which Aaron was to offer part of the bloud whereof was to be put vpon the hornes of the Altar with his finger and the rest of the bloud to be powred on the foote of the Altar Exod. 19.12 Many such Ceremonies and prefigurations are euery where to be read in the old Testament the truth and substance whereof was accomplished in the new Therefore Saint Austen saide well The new Testament was wrapped vp in the olde and the olde vnfolded in the new Nouum in veteri obuolutum vetus in none explicatum All which are more plainely opened vnto vs by the Apostle in the Epistle to the Hebrewes where he sheweth that all things almost were by the Lawe purged by bloud and without sheading of bloud was no remission Hebr. 9.22.23 And hee addeth further that it was necessary that the similitude of heauenly things should be purified by such things but that the heauenly things themselues are purified with better sacrifices then these Moreouer Isaack Isaack who was readie to be sacrificed was a true figure of Christ which was the substance that was sacrificed for vs being both Priest and sacrifice who offered himselfe for our sinnes vpon the Altar of the crosse his holy body being the night before he suffered washed all ouer with his owne most precious bloud like as the high Priest was vsed to bee washed the night before hee came into Sancta Sanctorum And his sacred side when he hung vpon the Crosse to the very piercing of his harmelesse heart was opened with a speare or launce Vt pateant viscera per vulnera saith Saint Austen sweetely vt per foramina Corporis pateant arcana cordis Augustin That the bowels of Christs loue might appeare in his wounds and that the secret sweetnesse of his heart towards vs might be shewed foorth through the windowes

our Prayers namely to the Lord onely and not to Saint or Angel as Popery teacheth but true Religion teacheth but true Religion teacheth vs otherwise to pray to God as Dauid did to wash vs throughly from our iniquities and to clense vs from all our sinnes To purge vs with hyssope with which the bloud of the Paschal Lambe was sprinkled Exod. 12.22 which must put vs in minde of the bloud of Christ which clenseth vs from all sinne Then shall wee heare of Ioy and gladnesse when our hearts are bruised and broken for our sinnes for a broken and a contrite heart God doth not dispise Therefore let vs seeke the Lord by faith and vnfayned Repentance whiles he may be found let vs call vpon him by instant and hearty prayer while hee is neere Esay 55.6 let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercie vpon vs and to our God for hee is very ready to forgiue a Out of which Text I perswaded vnto Repentance out of this place twentie yeeres sithence and now praise God with all my heart that hath yet lent vs so long a time of Repentance praying further his Maiestie together with the space now to giue vs the grace truly to repent Dauid In a word let vs all pray the Lord to wash our hearts from wickednesse that we may be saued And here I might very well end this part also sauing that there is one Maine point of doctrine more to be cōsidered which is that as it is not sufficient for a man to cease from euill as Esay speaketh but hee must also doe good so it is not sufficient for vs to pray the Lord to wash our hearts from wickednesse but also we must pray the Lord to fill our hearts againe with grace and goodnesse for that nullum vacuum in Philosophie doth hold also in this point of Diuinitie new wine must be put into new vessels they must not be left emptie Therefore when Dauid hath prayed GOD to create a new heart within him he also prayeth to be renewed that is that his heart may be filled with a right spirit that the spirit of sinne and wickednesse being expelled his heart may be filled with grace and goodnesse For the spirit of wickednesse may depart from a man for a time but if the heart bee not presently supplied with the good Spirit of grace the wicked spirit will quickely turne backe againe Luke 11.26 as our Sauiour teacheth vs and enter into that man with seuen worse spirits then himselfe and so the end of that man shall be worse then the beginning Therefore I say this point must diligently be obserued vve must not thinke our selues sure when wee haue but begun to leaue vvickednesse though I confesse that is a good beginning of goodnesse And dimidium facti qui bene caepit habet He is halfe the way vvho hath well begun But we must also apply our hearts our soules and our mindes vnto goodnesse and pray the Lord to replenish our hearts with faith and grace for it is a good thing saith the Apostle that the heart be stablished with grace With sauing grace for sinnes passed With preuenting grace for sinnes present With preseruing grace for time to come This vvas that good St. Austen prayed for when he said Sanctifica cor meum vas tuum euacua à malitia imple de gratia O Lord saith he sanctific thy vessell of my heart but first emptie the same from all malicious vvickednesse and then presently fill it vvith all grace and goodnesse And the same S. Austen hath a briefe and fine discourse of the filling and fast binding of this vessell of mans heart alluding to the Parable of our Sauiour of new and old vessells saying Quando vinum nouum in vtres nouas ponitur cauendum est primùm vt corda mundarentur ne infusum pollueretur postea vt ligarentur ne infusum amitteretur In vvhich wordes that holy Father doth warne and admonish vs of two things The first agreeing vvith our Text that we haue care to vvash and cleanse the vessells of our hearts before the new Wine of Gods grace be powred into them and yeeldeth the reason ne infusum pollueretur lest that vvhich be powred in be polluted Afterwards giueth like counsell that when the new Wine of Gods grace is infused into the vessells of our cleansed hearts that then we take care for the safe keeping and preseruing of the same and yeeldeth likevvise the reason thereof ne infusum amitteretur lest those graces should be lost againe and presently sheweth the vse both of this cleansing and fast binding vp of these vessells of our hearts vt mundarentur à gaudio iniquitatis that they may be freed from that sinne of reioycing in iniquitie vt ligarentur à gaudio vanitatis and that they may be preserued from the delights of vanitie And making this difference betweene reioycing in iniquitie and delighting in vanitie saith that gaudium iniquitatis polluit gaudium vanitatis effundit the ioy of iniquitie doth defile and pollute that good liquor which is in the vessell of the heart but the ioy of vanitie doth make it runne ouer Againe he saith that gaudium iniquitatis reddit vas sordidum gaudium vanitatis facit rimosum The ioy of iniquitie doth soile the vessells of our hearts with sinne and the ioy of vanitie doth make them crany or chinkey readie and capable to be soyled with sinne Last of all this good Father sheweth the naturall propertie both of the one and the other when he saith that gaudium iniquitatis est cum peccatum diligitur gaudium vanitatis est cum transitoria amantur That is ioy of iniquitie when we reioyce in sinne and that is ioy of vanitie when we set our hearts vpon things vaine and transitorie that soone fade away Therefore the conclusion may be Quae transitoria sunt proculdubio amanda non sunt Things vaine and transitorie are neuer to be beloued For which cause S. Iohn saith Loue not this world nor the things of this world for whosoeuer loueth this world the loue of the Father is not in him And indeede hinc lachrymae here is the woe of all many can be content to renounce the ioy of iniquitie but few there are liuing vpon earth which take not pleasure in vanitie more then is fitting one in one kinde of vanitie another in another kinde of vanitie so vaine a thing is man so vaine is euery man so full of vanitie is euery thing that it made Salomon the wisest of all men to cry out Vanitas vanitatum Vanitie of Vanitie all meere vanitie and vexation of spirit Ecclesiastes 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our honors our riches our sports or pleasures that are not well seasoned with the salt of Gods grace are all but vanitie and vexation of minde from these little pollutions as