Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11070	The diseases of the time, attended by their remedies. By Francis Rous	Rous, Francis, 1579-1659.	1622 (1622)	STC 21340; ESTC S107870	133,685	552

to perish by it While thou fitst at thy wine the wine seemes to thee to be still the same because it is still of the same colour and the same taste and taken out of the same Vessell but I tell thee that the wine at the fourth or fifth draught is not the same that it was at the first or second The wine at the first or second draught perchance was comfortable or physicall but at the fourth or fifth it is furious and vnholsome It refresheth thy spirits at first but it destroyes them at last and so the same wine which was at first thy comfort is at last thy poison Therfore hold thy hand from wine when it beginnes to bee poyson know the time when it changeth and take heed thou keepe thy selfe on this side of the Change On this side thou art Master both of it thy selfe and thou mayst rule both thy selfe and it beyond the wine will be thy Master and thou shalt doe what it pleaseth Then shall thy mouth speake lewd things and by speaking or not speaking it shall proclayme thy shame Wherefore if thou loue thy liberty if thou loue the possession of thy selfe stop thy appetite betweene the wine that refresheth and the wine that destroyeth And that thou mayst bee the more strong in this power of Abstinence with a purified soule thirst after the wine of the Spirit with which they that thirst shall be filled and with which they that are filled doe scorne both the thirst and fulnesse especially the excesse of earthly wine Thus haue I made a Whip of a twice threefold Cord out of this exhortation of S. Paul there withall to whip these deuourers of drink not out of the Temple but into the Temple from the Chappels of Satan I wish they would in this point bee Papists and whip themselues also if not withall yet with some of these cords that so by such wholsome wounds their euill might be purged I confesse I haue left out one word of this verse which word seemes to be the occasion of the whole Verse and it is the word drunken I might say for an Answer that I wish it were wholly left out in deeds as it is heere in words but if that will not serue for an Answere Let it be this The matter of the word is the subiect of this Discourse and the word excesse reacheth close vnto it But for the word it selfe as I haue for the most part auoyded the lothsome naming of it So I desire that the lothsomenesse of the name may make the owners leaue it and intreat them to this end to preach sometimes to themselues and their Sermon shall bee only an houres repetition of this word Drunken I doubt not but the beastly sound of it in the eare the muddie cadence of it on the tongue will bee so fulsome so odious to them that in the vglinesse of the word beholding the lothsomenesse of the deed they will hate and anoyde the deed whereof the word is so abominable CHAP. XVII Certaine false Appetites that distaste the Food of life though drest in it owne kind if not drest to their owne minde THere are at this day many seuerall tastes that affect seuerall manners of deliuering the Word of God Some affect roughnesse some verball Rhetoricke some a short and sandy Eloquence The first pretends for himselfe that the profit of the Word consisteth in supernaturall power not in humane elocution and that the intising words of mans Wisdome rob that diuine power of the glory of conuersion But the man of the man of this opinion must know first that he findes no precept of rusticitie harshnesse or roughnesse of speech in the Scripture Secondly on the contrary hee shall find in the Preacher Prophets and Apostles yea in Christ himself pleasant words delightfull comparisons perswasiue exhortations often very eloquent and moouing expressions Thirdly God speaking by man vnto man though the power of God be the very effectuall cause of conuersion only baptiseth with fire yet the outward powerful expression ioyning and conspiring with the inward conuerting power may giue a degree thought not a being and may blow the fire which the Spirit kindles The Spirit in the speaker or writer according to his degree commonly stirreth inflameth and exalteth the Spirit in the hearer and that so much the more strongly by how much more swift forcible penetratiō ithath through the outward man into the inward Now a cleere sound and masculine expression openeth wide the doore of the vtter man so that the spirituall meaning contayned in the words passeth in fully strongly and swiftly And so the actiue vehemence thereof doth as it were struck hard on the soule and leaues a print thereon The Word is the Looking-glasse bearing the Image of the Spirit that speaketh and therin is the Spirit speaking discerned by the Spirit hearing The more this spirit is discerned the more beauty and so the more loue and so the more power Now the cleerer the Glasse is the more discerning therefore the spirit made more excellent in an euident word is more louely and more powerfull Surely if we could see spirituall thoughts in their Primitiue beauty without the grosse mediation of words their excellence would rauish vs their glory would command and master vs. But now thoughts shining to vs thorow the Lanthorne of words the cleerer the Lanthorne is the more bright and cheerfull is the Light and the thicker it is the lesse doth it direct and the lesse doth it comfort Fourthly besides the benefit of euidence handsome expression helpes the memorie and God speaking to man by man no doubt well knowes their mould to whome hee speakes and is willing that all fauour especially by the Ministerie of man Rom. 6.19 should be done vnto man and that words should be fitted to the best aduantage of Nature A Parable of Christ a tuned and proportioned Psalme of Dauid a Prouerbe of Salomon yea one of the Fathers harmonious Sentences sometime take more hold of the memory then a rough and ragged exhortation Yet I speake not this that I may vse Pauls words to shame them that haue not to condemne Moses Exod. 4.10 for want of vtterance but to exhort others from condemning and that they doe not condemne but desire the more excellent gifts for God gaue Moses Aaron euen to diuine knowledge an eloquent vtterance God hath giuen diuers gifts vnto men all to edification now all together shall edifie most if the higher imploy their Talents not condemning but incouraging the lower if the lower exercise their gifts rather imitating thē enuying the higher But in imitation let euery Man hold this Rule That he imitate no further then his strength will make it good Otherwise while he seekes to be another and leaues to be himselfe being short of the other he loseth both himselfe and the other euen what he would be and what he might be The second is a hunter of meere

more Reason to bee valiant in the defence of his Country or a lawfull cause then a Christian The greatest abatement of Valour commonly ariseth from a fearfull apprehension of death But the Christian hath least Reason of any to feare death for by it he is sure to gaine the aduantage of an eternall felicitie And therefore hath he most reason to be valiant This beliefe of eternitie euen a Heathen Poet commended as a principall root of valour and he commended it in the ancient Brittons for saith he it is a foolish thing among them to be sparing of that life which will returne againe and he calls them happy in this errour whereby they are freed from that greatest feare of death And by common reason He that beleeues nothing to be beyond life should feare more to lose life which is all that he knowes then another which knowes a second life to follow this which farre excelleth it Againe as the Christian hath least cause of feare so hee hath most cause of valour and where is more cause there is to be expected a greater effect Now it doth plainly appeare that a Christian hath more cause then a Heathen to bee valiant For besides the loue of his Countrey and the preseruation and enlargement of Fame which are reasons common to both the Christian hath for his aduantage the highest Essence commanding him confirming him and standing before him as his reward God is his warrant for his action he is his strength in the action he is his happinesse if he dye in the action So many aduantages hath a Christian of a Heathen and therefore his valour should by so many degrees be more excellent then a Heathen Therefore if a Christian be not so valiant as a Heathen it is not because he is a Christian but because he is not Christian enough and no question but hee that is fearefull beeing a Christian would bee much more fearefull if hee were a Heathen For let the Philosopher rack vp his wits to the highest tenters to see if hee can reach to higher causes of valour then these of a Cristian I am sure hee can propose no greater reward then eternall felicitie he can conceiue no higher incouragement then the word of the highest he can imagine no valour more full of force and vertue then that which is infused by the originall Fountayne and Roote of all might and power who alone is iustly termed the Almighty and the Lord of Hoasts and the God of Battailes Who should be stronger then hee that hath the Author of strength on his side and who can feare that hath a greater with him then against him Therefore Paul sendes a chalenge to swords and famines and persecutions crying out if God bee on our side who shall bee against vs and though all things bee against vs yet wee be sure to bee more then Conquerours through him that loueth vs. So wee need not to feare except we will feare to conquer And indeed the patent of our saluation runnes in those very words Wee are deliuered from our Enemies that we may serue God without feare Accordingly Dauid professeth that because God is on his side hee doth not feare what Man can doe vnto him and he would not be afraid if ten thousand inclosed him And the true Roote of his inuinciblenesse hee discouers in the eighteenth Psalme which is this Because hee is backt and supported by the Deity And since I am now met with him I will set him foorth to challenge the Ethnickes to giue vs one like him that being a boy slew a Beare a Lyon and a Gyant Herein I thinke they will bee farre short of Dauid and it wil be well if they come to his thirties and his threes And as the Heathen magnanimitie comes short of Dauid so I thinke will the Doctors Philosophie And indeede the Doctour meant to steale away the question while vnder the name of Diuines he intends certaine Scholasticall Rauens that are themselues growne fearefull with Melancholie and vnder the title of Priesthood picke out the eyes of the sheep committed to them by an implicite Faith a slauish Ignorance They pull out their eyes and then leade them in the darke bound vp in the chaynes of scrupulous Superstition and timerous Deuotion And you know darknesse of it selfe is fearefull and rayseth vp in a man fearfull Images and perpetuall doubts Surely the doctrine of such Diuines is far inferiour to that of the Philosopher But the Doctour must know though he professe not to equiuocate yet these are but equiuocall Diuines and from his equiuocall Antecedent hee shall neuer deduce an vniuocall consequent Hee might as well goe into the house of a Painter and beholding there the picture of an eloquent Orator returne to his schollers and tell them that hee saw such a man of late and hee hath the worst vtterance of any man in the Citie But renouncing these scrupulous and paynted Diuines I will haue Dauid to be a true patterne of a true Diuine and let the Doctor take his Character from him euen of that wh●ch is written both of him and by him and then let him consider whither there bee a more noble puissant confident and free spirit then that of Dauid His Valour hath before beene appr●oued and his cheerfulnesse in vertue and bolde confidence are readie to be manifest Hee danceth before God with all his might the lawes of God are sweeter to him then honie and more precious then gold and he is confident beyond exception for hee calls God his Rocke his Fortresse and his Refuge His faith and holinesse make him familiar with God and hee is bold to fetch from mercifull Omnipotence whatsoeuer he wanteth Now from this Diuine let the Doctour fetch the patterne of Diuinitie and see if hee can ground thereon the basenesse and deiection of his Monkish superstition But the Doctors Epistle had forgotten the Doctors own Chapter of Pietie for the one confuteth the other while in the Chapter hee sayth tha● God is not to be imagined as some terrible spectre whose imagination frighteth men from him Againe That Religion setleth a man in peace and rest and lodgeth in a free liberall and generous Soule Againe That the office of Religion is to reunite Man to his first cause as to his Roote wherein so long as hee continueth firme and setled hee preserueth himselfe in his own perfection Now if this Doctrine bee more truly the doctrine of the Diuines then his then hath hee vainly condemned it for this doctrine agrees excellently with Nobilitie and Puissance and reiecteth basenesse and feare This therefore I thinke was not meant to bee censured by him but it remaynes the● that the Religion of the Diuines which he censured was not his Religion but some other and so they were not both Catholikes or else this difference arose because he could not knit his diuers common-places into an harmonious Vnitie And indeed eyther of these may be true For first where hee