Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	fruit_n	tree_n	1,451	5	8.5127	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67549	The chiefest divine vertues epitomized, or, A compendious treatise of the three theological graces, faith, hope, and charity by Richard Ward ...	Ward, Richard, 1601 or 2-1684.	1655 (1655)	Wing W802; ESTC R12309	115,178	272

Without the word there is no light or nothing but darkness Isa 8.20 And III. Faith desires to encrease and grow greater this it doth by the word 1 Peter 2.2 And IV. Faith desires comfort this it hath in the Word Psa 119.92 And therefore let us endeavour to delight in the word if we desire to approve our faith Remember 1. It is one thing to hear the word And 2. Another to understand it And 3. Another to taste the good word of God or to rellish the word to be good Heb. 6.4 that is to perceive the truth of the goodness and sweetness thereof And 4. It is another thing to hunger after the word Luke 11.27 Lord give us evermore of this bread And 5. It is another thing to delight in the Word Isa 58.13 This is the true tryal of faith when we are continually conversant about the word either reading it privately or hearing it publikely or meditating daily of the many good things we gain thereby and the like Thus faith is to be proved by examination affliction and by our Love unto the Word Answ 4. Faith is to he proved and approved by works Luther was wont to say that faith doth pinguescere operibus grow fat and well liking by or with good works Faith should be in the soul as the soul is in the body which is not there idle or in vain but is still stirring and shewing it self by motion and action Faith without works is like a Bird without wings who though she may hop with her companions here upon earth yet if she live till the worlds end shee 'l never flie to heaven Faith Instrumentum percipiendi recipiendi Christum the instrument that receives Christ to Justification and partakes all his merits to salvation declares us then to be just when accompanied with good works Faith is the root good works the fruit where fire is there is hear where a soul is there is life Fides à fiendo and where faith is there are works Habet vitam aeternam fides quia fundamentum est bonum habent bona facta quibus vir justus dictis rebus probatur Ambros 2. offic 2. Faith hath eternal life as a good foundation He who believeth is not condemned Iohn 3.8 and good works have the reward as an approbation because faith is shewn by works and works are manifest unto all Fides probatur per opera Chrysost hom 1. in 1 Thes 1. Faith is tried by works Fides similis est venusto corpori vita destituto Chrysost hom 8. in 2 Tim 3. Without works faith is like to a fair and beautiful body void of life to a golden picture or statue More particularly it appears that faith is to be proved and approved by works four manner of wayes viz. I. By these places of Scripture Mat. 5.16 Phil. 2.15 Tit. 3.8 14. Heb. 2.14 Iam. 2.18.20 22. 2 Pet. 1.5 c. And II. From nature for naturally the tree is known by his fruit Mat. 7.20 and the fruit of faith is works Gal. 5.6.22 whence the Apostle conjoyns them Eph. 1.15 yea by our fruits we are known what we are Iohn 13.35 1 Iohn 3.5.14.4.13 And III. From the precept of the Lord who hath commanded us to testifie both our faith and Love unto him by our obedience Iohn 14.15 Tit. 2.11 c. 1 Thes 4.3 And IV. From our vocation Eph. 2.10 1 Thes 4.7 Iam. 1.27 Qu. 31. What may we learn from hence Answ 1. That if our faith be to be approved by works then works are no more the cause of Justification then an Apple is the cause of the grafting and planting of the tree Note here that there is a double plantation I. Of good apple trees for some plant excellent and profitable fruit And II. Of wild trees which of themselves will never bear any good or pleasant fruit and such plants are we For 1. The Lord plants us And then 2. He cuts us off And then 3. He grafts grace in us or engrafts us into Christ And then 4. We bring forth good fruit Answ 2. We may learn hence that faith which works not is no true faith Jam. 1.23.2.17 and therefore this may be applyed I. To carnal men who brag of their faith and hope while in the mean time they live in sin Rom. 6.2 whereas sin and grace can no more live in one and the same heart then the Ark and Dagon could stand in one Temple And II. To novices and fresh-water souldiers who beginning to perceive some conversion to be wrought in their hearts are ready to stop stay and stand still as though no more now need to be done whereas they should strive unto perfection Titus 3.8 2 Peter 1.10 Qu. 32. What rules must we observe and follow for the approving of our Faith by our works Answ These which follow I. Do not perform good works only sometimes e re natà by chance or upon some special occasion but make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our holiday work but our daily labour Let our study care and endeavour be to serve the Lord 1 Cor. 6.20 II. Principally have a care of the inward man labouring that all carnal affections may be subdued in us all Sathans strong holds in our hearts demolished and our hearts established with grace Ephes 4.22 c. Colos 3.5 c. Rom. 10.20 2 Cor. 10.4 III. Neglect not eternal works of holiness for Fides est sanctissima Faith is most holy Phil. 1.27 Jude 20. And IV. Omit not but add unto these the works of honesty and righteousness Phil. 4.8 Qu. 33. What are the Adjuncts of true Faith Answ 1. Latimer saith that faith is like to some great Lady who hath her Gentleman-Usher going before her which is the knowledge and acknowledgment of sin and a noble or honourable company of attendants waiting upon her Answ 2. More particularly the Adjuncts or the graces and vertues accompanying and attending upon this Queen Faith are these 1. Repentance Mark 1.15 Acts 19.18.11.21 2. Obedience Iohn 1.12 13. A man cannot live without lively faith and faith is not lively without a holy life Faith in Christ must be seconded with faithfulness unto Christ as we must have faith in him so by obedience we must keep faith unto him As fire cannot be without heat nor the Sun without light so a justifying Faith cannot be without sanctified obedience for as water maketh the earth fruitful so faith enricheth the man endued therewith with good works As Fabritio the famous Italian at the conflict of Ravenna bare in his Shield A Touch-stone with this Motto Fides hoc uno virtusque probantur importing thereby that his vertue and faith should of all men be known by touch and tryal 3. Peace Rom. 15.13 4. Joy Acts 16.34 Rom. 15.13 1 Pet. 1.8 5. Hope Rom 15.13 6. Confidence Mark 5.36 7. Divine worship Iohn 9.38 8. A good conscience 1 Tim. 1.19 9. Patience 2 Thes 1.4 Hebr. 6.12

but never change without cracking such Lovers were Amian to his Ignatia Auficlius to his Canchia Amador to his Florida Leander to his Hero Pyramus to his Thisbe Theagines to his Cariclia and Erasto to his Persida The Jacinth if it be rubbed with lime is soon set on fire and hardly quenched the Adamant and the iron are soon joyned but hardly dissevered the coyn hath its stamp in a moment which cannot be taken out without melting the Turtle chooseth but never changeth the Swan once liking never leaveth and the Lyon after his first choice never covets a second chance Lamia a Concubine by no torments could be haled from the love of Aristogicon II. Some Lovers are false inconstant and faithless more brittle then a glass more wavering then a weather-cock more variable in thought then the Camelion in hue more changeable in deed then the Nightingale in voyce now loving now loathing now fire now frost hot at the first and as soon cold as hot Qu. 46. What is the nature of inordinate Love Answ 1. It makes men blind and dark in their judgements and is the cause of sin Genes 3.6 34.12 Judges 16.4 2 Sam. 13.2 1 Kings 11.3 2. It is the greatest plague as Miltiades the Athenian was wont to say that of all the plagues wherewith the Gods did afflict mortal men love was the greatest in that they sought after that as a heavenly bliss which at last they found their hellish bane 3. It is a small thing yet produceth great effects for as the least spark if it be not quenched will burst into a flame and little moaths eat thick cloth and Coneys in Spain and Moles in Thessalia did undermine two towns so love which secretly creepeth into the mind as the rust doth into the iron and is not perceived consumeth the body yea confounds the soul As the little grain of Mustard-seed in time becometh a tree and the slender twig which with the hand might easily have been pulled up comes to that greatness that it is requisite to bring an ax to hew it down so love at first may be easily prevented but being suffered a while is not easily razed 4. The nature of inordinate love is that it is more bitter then sweet Parrasius dravving the counterfeit of love painted her tickling a youth on the left side with a feather and stinging him on the right vvith a Scorpion meaning that they vvho are besotted vvith the sorceries of ●upid reap for one dram of gold a pound of dross and for one pinte of pure oyl a vvhole Tun of infectious poyson being a fading pleasure mixed vvith bitter passions and a misery tempered vvith a fevv momentary delights Hence the French say Au prix du mal a' amour tout autre mal est doux all sovvr is svveet being compared vvith the svveet sovvr of love Love is likened to the Fig-tree vvhose fruit is svveet whose root is more bitter then a Bitterns claw or to the Apple in Persia whose blossom savoureth like honey but whose bud is more bitter then gall or to a Labyrinth which leadeth us to as much pain and pains ar Sisiphus Tantalus and Ixion endure and undergo Qu. 47. What are the Causes of this evil and inordinate Love Answ 1. Sometimes a heart naturally lascivious and lustful for as the dropsie cometh from abundance of moisture so love many times springeth from abundance of lust 2. Sometimes laziness is the cause of love for as a lamp is maintained with oyl so love is nourished with idleness Otia si tollas periere cupidinis arcu● 3. Sometimes wealth and worldly abundance is the cause of this evil love for as the Cedar tree is without fruit and the grain sown in the sand withers for want of moisture so inordinate love without wealth and outward fulness doth frequently freeze whence we see that this vice is more frequent in great men then in mean ones 4. Sometimes quick nimble and ripe wits are the causes of this love for as the fairest blossoms are soonest nipt with frost and the best fruit soonest destroyed with Caterpillars so the ripest wits are most apt to be overthrown by love Or as the dry touchwood is kindled with lime and fire quickly consumeth flax so love entereth the sharp wit without resistance and is harboured there without repentance Qu 48. VVhom do men inordinately love Answ 1. Sometimes their wives 1 Kings 11 3 c. 2. Sometimes harlots Judges 16.4 3. Sometimes strangers for their beauty Gen. 34.12 And 4. Sometimes their kindred 2 Sam. 13 2. Qu. 49. VVhat are the Fruits and Effects of inordinate lawless and immoderate love Answ 1. Sometimes the death of others as Fabia the wife of Fabrias Fabricanus sell so deeply in love with Pet●oninus Valentinus that in hope to enjoy him she caused her husband trayterously to be murthered for which she was hanged 2. Sometimes the loss of ones own life and that either by their own hands or by the hands of others I. Sometimes lustful love hath caused the loss of life by the ●o●●●rs own hand as Crates the Theban being asked What was the rea●iest remedy to quench love answered Hunger asswageth love and so also doth time but it these will not work the feat a halter will And I think 〈◊〉 ●ction hath an eye to this of some Peets who ●aign That in L●ucadia there is a very high sleep Rock which is a notable remedy to asswage love as was experimentally proved true in and by Cephalus who for the love of Degonetes whom he loved without measure leaped from the top of the Rock Giddica the wife of Pomminius Laurentinus did so lasciviously dote on her son in Law Comminius that not able to train him to her will and perceiving that her husband knew of her loose affections she strangled her self II. Somtimes this unlawful love is the loss of life by the hands of others as appears in Fabia mentioned before in this same question 3. Another bitter fruit growing on the tree of lascivious love is loss of Wit understanding and reason A Counsellor of the Parliament at Grenoble being taken with the love of a married Gentlewoman and perceiving that notwithstanding all his suit and endeavours she slighted and contemned him he grew so careless of himself that he began to grow lousie and being strangely tormented with lice he grew mad and so dyed 2 Hist of France 1559. Francis Valeriol● in his Physical observations l. 2. obs 7. tels us of a rich Merchant who fell so strangely and strongly in love with a maid that he was transported beyond the bounds of reason became stark mad and so continued a great while notwithstanding all the physical means used for his recovery Propertius when he was in love said he was not himself but a shadow Socrates saith the love of beauty is the forgetting of reason because love is not to be supprest by wisdom because not to be comprehended with reason 4. Another effect is it

men and that either with an evil or a good love First sometimes men love men with an evil love this love is fourfold I. Inconstant when for the smallest offence committed or but supposed to be done extream love is changed into extream hate Eusenides talking privately with the Philosopher Cuspides asked him If he were not so happy as that nothing could be added to his felicity seeing he was above all others most favoured and honoured by Ptolomy the King To whom Cuspides answered How soon can Fortune tumble thee down and then how miserable a thing will it be to have been happy Shortly after this discourse Ptolomy found Eusenides his great Favorite and one of his Concubines whom most dearly he loved talking privately together whereat he was so incensed that he made her stra●ght drink a cup of poyson and caused him to be hanged before his own gates And II. This evil love is immoderate inordinate and most lewd Adrian the Emperor so doted on the love of Antinous a beautiful young man that he dedicated a Temple to him at Mantinea and a City at Nilus Pausanius Too too many with a Sodomitical affection have loved and lusted after some Gen. 19. and III. This evil love of men to men is Sensual called Amor concupiscentiae which is this when we love our neighbour for our own profit and commodity onely as Laban loved Jacob onely for his own ends and as subjects sometimes love their Princes for their own advantage and advancement And IV. This evil love is most wicked and diabolical when men love such as themselves because they are wicked Psal 50 18. Suetonius tells us that Caligula the Emperour did deeply love Marcus Lepidus and Marcus Nestor the Buffoon onely for the commerce of mutual alternate brothelry or because they would accompany him to the stews Secondly sometimes men love men with a good lawful and laudable love this love is sixfold viz. I. Natural that is of Parents to children of children to Parents and of kinsmen to kinsmen Gen. 22. ● 25.28.37.3 And II. Oeconomical viz. of husbands to wives of wives to husbands of masters to servants and of servants to masters Genes 29.18.20.30 2 Chon 11.21 Prov. 5.19 Eccles 9 9. and III. Political when a man lives peaceably and quietly in a Commonwealth not having suits contentions or jars with any And IV. Reciprocal when one neighbour or friend loves another because he is beloved of him Exod. 21.6 1 Kings 5 1. It was said of Socrates that all who knew him loved him and the reason why any loved him not was onely because they did not know him he was so loving to all he knew And V. Moral which is an intimate entire and cordial love and is for the most part between two as Jonathan and David 1 Sam. 18.1 2 Sam. 1.26 Pylade● and Orestes Damon and Pythias Scipio and Laelius and Severus and Pertinax for such was the love of Severus the Emperor to Pertinax whom Iulianus slew that he commanded that all should call him Pertinax Entropius And VI. Spiritual and Supernatural vvhich is called Amor amicitiae love of friendship and is this When vve love either our neighbour chiefly for his ovvn good or our neighbour or our enemy for Gods sake This love I call spiritual because although the object of this love be our neighbour yet the reason why we love him is God THIRDLY men love women and that either with an evil or a good love First sometimes men love women with an evil love This is twofold I. Inconstant thus Demaphon was false to Phillis Aeneas to Dido Jason to Medaea Paris to Oenone And II. Immoderate inordinate lascivious and lustful Gen. 34.12 Colos 3.5 Militat omnis amans habet sua castra Cupido This love is a wanton war under Cupids colours Turinge had so many lovers that she could not reckon them upon her fingers ends but called for a bushel of pease to tell them by Aurelius Alexander for the love he bare to that famous for beauty infamous for lewdness harlot Thais caused that most renowned and rich City Persepolis to be burned Cataline for the love of Orestista killed his own son because she would not joyn in marriage with him while his son lived Salust From this lascivious and inordinate love came that proverb Wisdom and love never go together Secondly sometimes men love women with a good love this is I. Moral when 1. He who marries is as though he married not in regard of the moderation of his affection 1 Cor. 7.30 31. and. 2. When the husband is constant in his love to his loyal wife And II. Natural or Conjugal when men love women in the way of marriage Two things are here observable the kinds and causes of this love First this love s threefold for 1. Some love for vertue 2. Some for beauty And 3. Some for both loving dainty meat in a neat dish Secondly the causes of this Natural or Conjugal love are Sight and Suitableness I. Sight for looking is the cause of loving and a curious observation the rice of affection Etrasco the Roman and Verona being both born dumb by beholding one another were so taken with one anothers love that it continued full thirty years before they were joyned in marriage and of them descended the noble linage of the Scipio's Aurelius II. Suitableness of disposition Likeness is the cause of liking For as between the similitude of manners there is a friendship in every respect absolute so in the composition of the body or likeness of disposition there is a certain love engen dred both the bodies resembling each other as woven both in one loom FOURTHLY women love women and that sometimes with an evil and inconstant love and sometimes with a good and constant affection FIFTHLY women love men and that either with an evil or good love First sometimes women love men with a good and constant love as Charites loved her husband Expolemus Cornelia Gracchus Julia Pompey Artimesia Mausolus Panthea Abradatus Portia Brutus Alceste Admetus Penelope Vlysses Sulpitia Lentulus Hipparchia Crates and Macrina Torquatus Secondly sometimes women love men with an evil love this love is either I. Inconstant when women like to the Polipe stone change colour every hour or like the Weather-cock waver with every wind or like the Marigold change with the Sun This inconstant love proceedeth often from sudden choice for we account those Damosel● too light of love who betroath themselves upon the first sight and motion because as the ratling thunderbolt hath but his clap the lightning but his flash the baven but his blaze so hot love begun in a moment endeth in a minute Scalding water if it stand a while turneth almost to ice and Pepper though it be hot in the mouth is cold in the maw so hot love is soon cold and that affection which frieth in words commonly freezeth in works And II. The evil love of women to men is sometimes meerly feigned and