Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	punishment_n	sin_n	3,270	5	5.7133	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08457	The pearle of perfection sought after by Charles Odingsells, Doctour of Divinitie	Odingsells, Charles, d. 1637.	1637 (1637)	STC 18782; ESTC S113411	51,839	106

enigmatically but then we shall know him with a perfect cleare Meridian knowledge we shall know him as we are knowne of him and as he is known of the Angels in Heaven The man which was called by the Lord Iesus in a Vision the man which was taken up into the third heaven and saw things not to be uttered hath revealed this unto us in those words 1 Cor. 13.12 Now we see through a glasse darkly but then face to face now I know in part but then shall I know even as I and knowne Aquin. in 2 Cor. 3.18 What is knowledge but assimilatio cognoseentis ad cognitum a making of the subject knowing like to the object which is knowne So by knowing God perfectly we are made perfectly like unto him and being made perfectly like unto him we know him perfectly So the Virgin-Apostle and Prophet of the New Testament divinely argueth saying but wee know that when He shall appeare 1 Iohn 3.2 wee shall be like him for wee shall see him as he is As touching perfection in the will the estate of the Saints in heaven shall farre excell that of Adam in Paradise for he in his innocency there as St. Bernard notes Bern. de gra lib. arb had but an inferiour freedome Posse non peceare a power not to sinne whereas the glorified ones in heaven shall haue a superiour freedome Non posse peccare no power to sinne For they shall alwayes behold God the chiefe good the fountaine of good who maketh all them blessed who so behold him and that blessednes is such as includes all sufficient good and excludes all deficient evill from them that haue it Seeing they are now free Denizens and glorious Citizens of that holy Ierusalem whereof St. Gregorie saith Greg. in sept Psal paen in fine In eam nullus ingreditur impius nullus habitat iniquus nullus intrat immundus None that is ungodly goeth into it none that is unjust dwelleth in it none that is uncleane entreth into it There is no impietie no iniquirie no impuritie no evills no sinnes approach thither for as St. Prosper saith Nec peccata ibi ulla Prosp de vita contempl li. 1. cap. 4. nec peccatores erunt qui ibi fuerint jam peccare non poterint There shall neither be any sinnes nor sinners and they that shall be there shall now haue no power to sinne For they can will nothing but that which is good seeing they be now necessarily good not by any iron necessitie of compulsion or coaction for there is no such thing there but by a golden necessitie of immutabilitie which never altereth never changeth Such shall be the ineffable felicitie of the glorified Saints in heaven being now blessed with Angelicall perfection being made like unto the Angels in heaven God is righteous and therefore blessed wee are now unrighteous and therefore miserable but then being conformed to the image of God we shall be righteous and therefore blessed and consequently free from all miserie both in soule and bodie For whereas Adam had in this also Bern. de Gra. lib. Arb. an inferiour freedome Posse non turbari a power not to be troubled We shall then haue as St. Bernard noteth a superiour freedome a non posse turbari no power to be troubled to suffer any afflictiue misery whatsoever Our soules shall be free from any distemper passion and perturbation Aquin. in 1 Cor. cap. 15. lect 6. Our bodies shall be qualified with foure endowments like to the Sunne First claritie secondly agilitie thirdly subtilitie fourthly impassibilitie But what did I say like to the Sunne nay rather like to the sonne of God for we shall be like him in corporis gloria Ambr. in ca. 6. ad Roman non in divinitatis natura in the glory of his bodie not in the nature of his divinitie saith St. Ambrose For in the resurrection He will change us in a moment then as the Apostle teacheth us Phil. 3.21 He shall change our vile body that it may be fashioned like to his glorious body So that we shall be free from all misery as he is free in his bodie Our senses and other faculties shall not be subject to any offence or hurt Our bodies shall no more be exposed to wounds maimes defects no distemper or paine no disease or infirmitie shall annoy them All tarditie and slownes of the mooving facultie shall be taken away for the bodie being now spirituall shall goe without any delay Prosp de vita contemp lib. 1. cap. 11. hindrance or difficultie Quecunque ire voluerit Spiritus angelicae beatitudinis aqualitate perfectus whither soever the Spirit will goe being perfect in equalitie with Angelicall blessednesse as St. Prosper saith Thus where the cause is taken away the effect must needs cease the evill of punishment shall alwayes be absent where the evill of sinne is never present For how is it possible that any miserie should be there where there is perfect charitie without dissimulation or hatred perfect peace without dissension or discord perfect health without languor or infirmitie where there is nothing but eternall happinesse and everlasting felicitie And the reason of all this is given by St. Iohn saying for the Lambe Revel 7.17 which is in the midst of the throne shall feede them and leade them unto living fountaines of waters and God shall wipe away all teares from their eyes CHAP. XXXIIII Of perfection by immortalitie in glorie THe first act of our essence is life without which wee haue no motion or sense no understanding willing or working Hereupon blessednesse which consisteth in act is properly ascribed to life and to that life which is eternall and immortall Many of the old Philosophers held immortalitie of the soule but not of the bodie that was an idle fancie grosse and absurd with them But we know by the Christian veritie and steadfastly beleeue that our bodies in the resurrection shall rise incorruptible and liue ever For although the bodies of reprobates shall me againe and liue ever Quead substantiam vivendi in respect of the substance of life yet quoad qualitatem vivendi in regard of the qualitie of life they being in perpetuall horror and torments are rightly said to perish and die eternally Aug. 〈◊〉 cap. 92. Seeing as St. Augustine saith Vera vita non est nisi ubi faliciter vivitur It is not true life but where there is an happie life Neither may it seeme strange that a body glorified should be immortall seeing the body of Adam in the state of innocency in that earthly Paradise was immortall For as St. Augustine affirmeth that the body of Adam before sinne was both mortall and immortall Aug. in Gen. ad lit lib. 6. cap. 25. mortall quia poterat mori because it had a power to die and immortall quia poter at non mori because it had a power not to die Adam no doubt

a spirituall not corporall manner after a supernaturall not after a naturall manner And therefore difficult to understand and hard to utter But by this union wee are in Christ and Christ in us we liue in Christ and Christ in us we are made one with Christ and Christ with us that so by degrees we may be conformed unto him first by grace after by glorie CHAP. XV. Of the knowledge of our selues necessary to perfection THe old precept in the schoole of the Grecian Philosophers may deserue a due place amongst us in the schoole of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy selfe For this knowledge is necessary unto perfection and directeth us to it Plin. Nat. Hist li. 2. cap. 1. Whereupon Plinie the Pagan cryes amaine Furor profectò furor egredi c. t is madnes t is madnes for a man to goe out of himselfe and as if he knew all within to prie and search into all things without as if he could measure any thing who knowes not how to measure himselfe Now if thou wouldest wisely measure thy selfe take St. Bernards counsell who adviseth thee seriously to consider three things Bern. de consid ad Eug. li. 2. cap. 4. first Quid sis secondly quis sis thirdly qualis sis first What thou art in regard of nature secondly who thou art in respect of thy person thirdly What an one thou art in regard of thy manners Wouldst thou know what thou art by nature I will not instruct thee out of the store-house of nature no let God himselfe teach thee let him instruct thee out of Paradise saying dust thou art and to dust shalt thou returne Here he who is α and ● tells thee thy beginning and thine ending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is dust earth the meanest the lowest the basest of all the elements is predominant in tho● thou commest into the world clad with clay with teares and weeping mournfully thou goest on with labour and shame irke somely thou goest our with paine and anguish dreadfully A wofull entrance a miserable continuance a searfull Ca●ast●ophe And wouldst thou further understand what thy life is here on earth Surely thy dayes are no better than Iacobs were few and evill Gen. 47. v. 9. And Ioh tells thee that thou art of short continuance and full of trouble The shortnes of thy life is such as David compares it to an hand bredth St. Iames to a vapour others to a shadow to a dreame or the dreame of a shadow and nothing can be found so transitory to be a perfect Embleme of our short continuance Wisd 5.9 As soone as wee were borne wee began to dram towards our end saith the Wiseman Ambr. de voc gent. li. 2. ca. 8. Nec priùs incipit augeri atas nostra quàm minui neither doth our age begin to increase before it begin to decrease saith St. Ambrose O then let us consider let us seriously consider that this breve suspirium this short sigh this momentanie life is momentum illud unde pendet eternitas that moment whereon depends eternitie either eternall woe or everlasting felicitie O thou creator of men thou knowest our frame thou remembrest that we are but dust O teach us so to number our dayes that we may applie our hearts unto wisedome Our life for the quantitie is vaine and momentanie and for the qualitie thereof it is evill and full of trouble afflicted with many perturbations of minde wi●● innumerable crosses from our selues and from others with infinte distractions and vexations of spirit So that Scaliger might well say Hominis vita non hac est sed via ad vitam this is not the life of man Scalig. exerc 205. Sect. 2. but the way unto life Here is nothing but labour and shame and sorrow So that our life is indeede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weake miserable life or rather no life no time thereof is truely pleasing and delight some to us Flor. Granat parre 1. cap. 15. Quod praeterijt dolet quod praesens est affligit quod futurum est turres We sigh and sorrow for that which is past we are afflicted and discontent with that which is present and we are afraid of that which is to come We are afraid to be unclothed to put off our tabernacle of clay to be resolved into dust Arist Eth. 3. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death is a thing most fearfull saith Aristotle this nature cannot brooke abhorret à non esse shee abhorres a not being Grace may correct but not change and take away nature Hoc habet humanus affectus quoniam diligit vitam odit mortem Pet. Lombar sent 3. dist 17 mans affection is such that he loveth life and hateth death saith Peter Lombard Now consider how many distempers from the elements from our meats and drinkes are wee subject unto how many casuall accidents from evill Angells and men and other creatures are we daily exposed unto so that we haue cause perpetually to be in expectation of death yea to complaine and cry out with the chosen vessell of mercie O wretched man that I am who shall deliver me from the body of this death Who shall as Gorran glosseth upon it deliver me à corpore hoc mortifero samp mortali Gorran in Rom. 7.24 sub cujus dominio captivus sum in quo declino ad mortem naturae per quod inclinor ad mortem culpae in quo horreo montem Gehenna Who shall deliver mee from this mortiferous and mortall bodie under whose dominion I am held captiue wherein I decline to the death of nature by which I am inclined to the death of sinne wherein I abhorre the death of Hell Such so variable and mutable so transitorie and mortall is the state of man than whom as Plinie notes Plin. not hist 2.7 nothing is more proud and nothing more miserable CHAP. XVI Of the further knowledge of our selues HAving considered what thou art by nature if thou wilt goe on to perfection thou must also consider who thou art in person and what an one in qualitie After our generall calling of Christianitie there be many particular callings and states of men both in Church and Common-weale whereby they are distinguished one from another and hence ariseth the distinction and difference of the persons of men whereby they are obliged and bound to performe certmine offices services and ministeries for the good of others Now thou must consider what person thou art whether a King or a subordinate Magistrate or an inferiour subject whether a Bishop or a Priest or a lay man whether a Divine or a Physitian or a Lawyer whether a Souldier or a Merchant or an artificer or an husbandman or a labourer or whatsoever calling thou art of And herein thou must employ thy endeavours to the glory of God and the common good of men following that excellent rule of St. Augustine Aug. in Ioan. tract 10. Fac