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	call_v	nature_n	1,452	5	5.1884	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11483	Gods arrowe of the pestilence. By John Sanford Master of Artes, and chapleine of Magdalen Colledge in Oxford	Sanford, John, 1564 or 5-1629.	1604 (1604)	STC 21734; ESTC S102391	30,165	68

〈◊〉 〈◊〉 Basil in Psalme 1. as it were in a commō Apothecaries shoppe The Prophets teach one thing the Historicall bookes another the Law a third thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the booke of the Psalmes containeth whatsoever is comprised in them all for it prophesieth of things to come it recordeth matter of story it giveth lawes and precepts for the well ordering of a mans life in a word saith hee it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common storehouse and treasurie of all good learning Out of this storehouse the Saints of God haue at al times furnished their spiritual wants out of this Chirurgions or Apothecaries shop haue taken medicine for the comforte of their soules Camerarius in Catalogo Episcoporum Babylas the good Bishop of Antioch when hee was drawne to his execution by the commandement of Numerianus or as others say of Decius the tyrant repeated that saying out of the 116. Psalme Returne vnto thy rest o my soule for the Lord hath bin beneficiall vnto thee In like manner the good Emperour Mauricius Niceph. lib. 18 cap. 40 when he had beene inforced to behold the slaughter and butcherie of his wife and children by the cōmandement of Phocas vsurper of the Empire himselfe lastly being drawne to the scaffold and to the blocke quieted his soule with that godly confession out of the 119. Psal I know o Lord that thy iudgments are right that thou doest afflict me iustly Finally the last words which our Saviour spake when he gave vp the ghost vpō the crosse were those out of the 31. Psalm Luk. 23 46. Father into thine hāds I cōmend my spirit So that as Saint Basill truly saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacis caduceus vt reddidit volater A Psalme of David fitly and aptly applied is as a faire calme and as an herauld or Embassadour of peace to a troubled soule The consideration hereof moved and enduced mee to make choice of this passadge of holy writt as of a Scripture well befitting these times in which the hand of God hath for a long time layen heavie vpon vs in this his grievous visitation of our land by plague and pestilēce which hath much wasted and dispeopled many of our cities and villadges abroad The Division The parts of the whole Psalme as I conceive of it without any curious Analysis I propose generally to bee two first a praier consisting of two branches to wit a deprecation of the rigour of Gods punishing hand in the first verse wherin the Prophet beseecheth Almightie God not to exasperate his anger against him in furie and displeasure Secondly an imploring of Gods helpe and assistance that he be not overborne with the extremity of his sicknesse to murmur against God or to dispaire of his providence in the two last verses The secōd general part wherein the greatest parte of the Psalme is spent is a vehement complainte of the grievousnesse of his sicknesse from the second verse to the ende of the 20. amplified by many circumstances and interlaced with great variety of passion and affection for first hee bewraieth his humane infirmity whē being vnder Gods ferular vnder the lash hee doth that which is vnseemely vncomely for a man to do he crieth roareth out vers 8. all along aggravateth the greatnes of his paine punishment though not through impaciencie yet through an impotencie of mind which hath likwise bin foūd in the rest of Gods Saints Iob Ieremy the like Iob 3 3 Ier 20 14 Secondly he sheweth his affiance confident trust in God notwithstanding the sharpnes of Gods correction laid vpon him on thee o Lord do I wait vers 15. as Iob likwise saith that although God should slay him yet he would trust in him Iob 13 15 In the third place hee ingenuously confesseth that the primitive fūdamētal cause of this his affection was his sin v. 3. there is no rest in my bones by reasō of my sin Lastly the pain of his disease outwardlye in his bodye was increased by the inward griefe of his hart of with he setteth downe 2. accessory causes 1. the defectiō of his frinds who now stood aside from his plague his kinsmē stood afar off v. 11. Secōdly the barbarous inhumanity of his enemies v. 12. who were so far frō cōdoling with him in this his adversity as that they did rather reioice at it insult over him most iniuriously rendring him evil for good hating him as the manner of such miscreants is for no other cause but because hee desired to live a godly life and follovved goodnes as it is vers 20. The matter and subiect which at this time I purpose to insist on omitting the rest is the Nature and kind of our Prophets disease togither with those two metaphorical Attributes by which it is described deciphered vers 2. where it is called the stroke of Gods hād his arrow Thine arrowes ô God have light vpō me and thine hand lyeth vpon me What kind of disease it was that our Prophet was sicke of it is not here mentioned nor expressed The Hebrewes suppose that it was an vlcer so vile and loathsome that the Prophet was abashed and in a manner ashamed to name it in this his holy Ditty and Spirituall song this they gather because hee vseth the Adiectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foule and abominable but suppresseth the substantiue some render it foeditate or re abominabili my loynes are filled with filthy and abominable corruption The circumstances and particularities laid downe in the text shew it to haue beene some fowle pestilent and contagious botch or soare the Interpretours doe somewhat differ aboute the place where this disease made his issue The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some rendred Ilia Bucerus in hunc locū by others Lumbi or renes which our English translations following say my reines or loines are filled with a sore disease If this interpretation be admitted and allowed of then it seemeth to import that his maladie was either the ach of the reines by a fit of the stone or one of those pāgues which Tully calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficultie of vrine Lib 7 Epist Fam 26 and griping and wringing in the bowels and entrailes For these are the passions which vsually fall into these partes Which maladies though they bring with them a very sharpe sensible pain yet they proceeede not to that loathsomenesse which here is mentioned namely to putrifie corrupt and stincke for so Austen readeth computruerunt putuerunt livores mei Others who ghesse more properly and neerer to the disease Calvinus Bucerus say that the word designeth a place beneath the reines betweene the thigh and the belly or bowels which is the flancke or groine into which place the confluence of vicious corrupt and malignant humours doe most commonly betake themselues as beeing one of Natures

worthies of olde and in former adges whom God vsed as Instruments to bring his purposes to passe and to subdue kingdomes countries they were his strong his swift and victorious arrowes Thus God calleth Cyrus and Darius Esay 13.3 5. his Sanctified ones and his mighty gyants and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessells or the weapons of his wrath as our English hath it Of Cyrus whose right hande God had holden vp to subdue nations before him Esay 45.1 ● he speaketh thus I will weaken the loynes of kinges and open the dores before him I will breake the brasen gates and burst the yron barres and giue him the treasures of darknes the things hid in secret places yet Cyrus knew not all this while that he was Gods sanctified champion nor his weapon or arrowe and therefore God saith to him Vers 5. I girded thee though thou hast not knowne me Alexander the Great was another of these arrowes who beeing shotte off with great strength flewe without resistance a conquerer of the worlde subduing kingdomes faster then a man could pace them over and therefore Daniel cōpareth him to a Leopard which had fower winges vpon his backe Dan. 7.6 Iulius Caesar was another of Gods arrowes hee wondreth himselfe at his owne successe veni vidi Sueton in Iul. num 37 more sulminis venit percussit abscessit Florus lib. 4. cap. 2. Lucan l 1● 2. King 9 20 vici and as another saith of him Omnia ei prova all the worlde lay coutched before him at his feete Lucan doth fully expresse and interpret my meaning when he saith of him that he was Ductor Impigor torto Balearis verbere funda ocyor missâ Parthi post terga sagittâ Hee was a leader and commaunder suddeine in his expedition hee Marched furiously like Iehu and swifte as a Parthian arrowe These were indeed Gods principall chosen shaftes Hee hath yet other arrowes prepared for destruction Thunder and lightening are called GODS arrowes Ps 18.15 with these arrowes GOD scattered and discomfited the Philistims at the praier and petitiō of Samuel 1 Sam 7 10 Out of his bow in the clowd he shot against the old world raine and waters that all flesh perished that moved vpon the earth Zanch. de Operib Creat l 3 c. 3 de Iride 9 Thes 3 Lamen 4.6 Against Sodome he shot arrowes feathered with fire it was destroied as in a moment and none pitched campes against her as Ieremie speaketh Al these arrowes he shooteth and yet his quiver is not emptyed nor spent I haue yet other arrowes to speak of Zosimus telleth vs that in that battaile that was fought betweene Constantius Magnentius neere vnto the city Mursa Lib. 2. in fine there was one Menelaus Colonell of the band of the Armenian archers in Constantius his army a bow-man so skilful and cunning that he could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one loose shoote of three arrowes at once not as against one man but he woulde be sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stick his shaftes in three men at once Almighty God when beeing provoked to anger hee commeth forth to battaile against sinfull men he draweth out of his quiver his three arrowes which are his deadly weapons like Philoctetes arrows in Sophocles In Philoctete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the messengers and fore-runners of death Et habent sunt arundine plumbum they are stemd and headed with heavy vengeance and feathered with swift destruction The first of these arrowes is his Arrowe of Famine This is the arrow which hee threatneth against his rebellious people when hee saith I will send vpon them the evil arrowes of Famine which shall be for their destruction Ezech 5 16 I wil breake their staffe of bread The second is the Arrow of battaile for this is also levelled directed by him Michaiah told Ahab 1 King 22 34 that if he went to battaile against the king of Arā he should not returne in peace the euent proued the prediction true for a certain man drew a bow ignorātly or in his simplicity or as Ierome readeth in incertū sagittā dirigens casu percussit regem he shot at a venture and he hit the king by chance but it was not vy chance for God so directed the arrow that it smote the K of Israell betweene the ioints of his brigandine hee dyed at euē Iehoram had receiued woūds in the battaile 2 King 9 15 which he fought in Ramoth Gilead against Hazael K. of Arā but hee was in way of recovery to be cured of those woūds afterwards when Iehu was annointed K. ouer Israel appointed to smite the house of Ahab God directed his hand in the battaile he tooke a bow smote Iehorā betweene the shoulders vers 24 that the arrow went through his hart he fel down deade in his charet Iuliā as Sozomen reporteth Lib 9 cap 2 being woūded to death by a Persiā arrow intellexit saith mine Authour he knew it to be Gods arrow therfore receiuing the bloud that gushed out of his wound into the palme of his hād he threw it vp dispitefully into the aire Zonara Tom. 3. in Iuliano crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satiate thy selfe vvith my bloud ô Christ of Nazareth The third last Arrowe is his arrow of Pestilence this is indeed a fearefull arrowe Musc in Psalm 38 it is as one calleth it grandis terror mort al●um the greate terrour of men as being Deathes chiefe Pursuivant and Sumner Iob 18 18 who in Iob is called Rex terrorum the king of feare These three arrowes God had laid vpon his bow had fitted them to the string when he came against David for nombring the people 2. Sam. 24 but he gaue David his choice whether he would endure the arrowe of Famine 7. yeeres or the arrowe of battaile 3. monthes or the arrow of the pestilence 3. daies he made choice of the last of with I will deliver a word more particularly Cu● huiusmodi vlcera Domini sagittae vocentur nō video Musculus saith that he doth not well cōceaue the reason why the Prophet should cal his Vlcers Gods arrowes vnlesse it bee because that the body being suddenly stroken with them they kill a man downe right as doth an arrowe or darte shotte into the body I suppose it to bee an Hebrewe phrase by which they call such blaines and soares Arrowes because that the impostume the rupture abscession as Physitions cal it which they cause in the body maketh the flesh and skinne to goe a sunder à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimidians Pagn as in Hebrew ●n arrow is so called because it divideth a thinge into two partes or because the paine ache which they cause is like vnto the piercing of an arrow Other languadges in other sores haue tearmes not vnlike The tumour