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	disease_n	know_v	1,503	5	4.2422	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67626	The baptized Turk, or, A narrative of the happy conversion of Signior Rigep Dandulo, the onely son of a silk merchant in the Isle of Tzio, from the delusions of that great impostor Mahomet, unto the Christian religion and of his admission unto baptism by Mr. Gunning at Excester-house Chappel the 8th of Novemb., 1657 / drawn up by Tho. Warmstry.	Warmstry, Thomas, 1610-1665.	1658 (1658)	Wing W880; ESTC R38490	72,283	176

Angels Such Dreams will challenge our very serious consideration and diligent care to take notice of those admonitions encouragements or what else they offer unto us and the neglect or contempt thereof cannot be committed without great impiety and therefore we have not onely a warrant but an unavoidable and inviolable obligation in point of duty both in Obedience and Thankfulness and in point of interest too in order to the good of our selves or others to take notice of such Dreams and to make use of them according to their importance and purpose Indeed we must first be careful to examine them and try them according to the Rules Filliuc ib. Vt his somnis fides adhibeatur duo necessaria sunt primo ut sufficienter constet Deum vel ejus Angelum esse Auctorem ejus Secundum ut significatio somni aperta sit and then when we have found them to be such we may and must regard and make the best and the fullest and the holiest use of them we can Secondly We must by no means affect divination by Dreams or put our selves thereupon having neither warrantahle example nor any precept or allowance in the Word of God no nor in sound Reason to encourage us thereunto for this as it is a tempting of God so it is also a grand practice of superstition and as learned Mr. Casaubon saith Casaub of Enthusias is little different from Witchcraft And this is amongst those things which are forbidden by God Deut 18.10 Filliuc ib. Non licet futurorum seu occultorum cognitionem desiderare per somnia nisi urgens necessitas ratio occurrat vel nisi id fiat ex instinctie Sp. S. See Jer. 23.26 27. c. and 29.8 Where the people are forbidden to hearken to their dreams which they cause to be dreamed which doth very properly prohibit the affectation of Dreams and all reliance upon such as are sought after Indeed this is a ready way to ruine our selves and to expose our selves to delusions and deceits If men saith Casaubon give their minds to such things Casaub of Enthusiasm ch 4. there is no question that they shall fancy sometimes nay often much more then there is just ground for And sometimes it may be somewhat may happen extraordinary Lessius de justitiâ l. 2. c. 45. dub 8. but men I think saith he were better want it by far if it come by superstition and not by immediate Providence as out of doubt unto some sometimes that are not superstitious Lessius hath a relation out of Gregory of a certain man that was given much to attend unto Dreams Greg. l. 4. dial c. 49 that he was promised in his Dream that he should live a long time and when he had laid up great riches for the supply of that long life which he thought himself assured of He died suddenly It is therefore well determined by learned Dr. Sanderson in his Sermon upon Gen. 20. vers 6 That since Scripture Canon sealed Dr. Sanderson's Sermon Gen. 20.6 and the preaching of the Gospel become Oecumenial Dreams and other supernatural revelations as also other things of like nature as miracles and whatsoever more immediate and extraordinary manifestations of the will and power of God have ceased to be ordinary and familiar so as now we ought rather to suspect delusion in them then to expect direction from them Thirdly Yet because though God hath now tied us unto the ordinary means and directions of his Word and sound Reason Dr. Sanderson ibid. beyond which we may not expect and against which we may not admit of any other direction saith the learned Author last named as from God yet he hath nowhere abridged himself of the power and liberty even still to insinuate unto the sons of men the knowledge of his will and the glory of his might Joel 2. Act. 2. by dreams and miracles c. and let me add since there is some promise of this unto his Church if at any time either in the want of ordinary means or for the present necessity of the Church or of some part thereof or for some other just cause perhaps unknown to us he shall see it-expedient as these kindes of extraordinary manifestations are not to be affected so neither when they come without affectation and bring good and sound appearance of righteous and prudent and holy importance with them and are upon trial approved to be from God are they by any means to be neglected Sanderson ubi supra But we must take heed we give not too easie credit unto them untill upon due trial they shall appear both in the end whereunto they point a direct tendency to Gods glory and in the means which they propose a conformity to Gods revealed will in his written word Fourthly Take another Rule from the last named Author That so to observe our ordinary dreams as thereby to foretel future events or fore-cast therefrom good or ill luck in the success of our affairs is a silly groundless unwarranted and therefore unlawful and a damnable superstition Fifthly As he goes on That there is yet to be made a lawful and very profitable use even of our ordinary Dreams and of the observing thereof both in Physick and Divinity not at all by foretelling things to come but by taking from them some reasonable conjecture of the state of our bodies because the predominancy of humours and differences of strength and health and diseases and distempers either by Diet or Passion do cause different impressions upon the Fancy our ordinary Dreams may be a good help to lead us into discoveries both of our natural constitution in time of health and of our diseases in time of sickness And because our Dreams look for the most part the same way which our secret thoughts incline us they may be useful to finde out our sins and as he observeth our master sin And to this is agreeable that of Lessius Si somnia putantur esse ex causâ naturali Lessius de justitiâ l. 2. c. 45. dub 8. licitum est ex illis conjecturam facere de eventis quae ex illâ causâ praevenire selent if Dreams appear to proceed of a natural cause it is lawful to make conjectures from them of those events Lessius ubi supra which are wont to come from such a cause Sixthly Take this from the same Lessius When Dreams proceed from previous cares and cogitations they signifie nothing of things to come but do onely signifie that cause from which they proceed Yet so they may be useful to us I may say to acquaint us the better with our selves and to admonish us of our sinful and distrustful cares for our good and reformation Seventhly Let this be observed as a Rule of great concernment That whatsoever may be presented unto us by Dreams or Enthusiasms or any other way nay though by an assured vision if it were possible

the Heathens were wont with premised fasting to sleep in the skins of stain beasts that they might receive Answers or Oracles in their sleeps According to that of Virgil. Pellibus incubuit stratis somnosque petebat He lay in skins bespread upon the ground That he might answers have in sleep profound As for those Dreams which proceed from the disposition of the Heavens and the Air or from the businesses or occurrences of the life or from the humors diseases or temper of the body or from the affections good or evil in their mind they may be discerned probably by the correspendencies that they have any of them respectively See Hippocrat de insomniis Galen de praesagio ex insomniis unto any one or more of those causes especially such as proceed from the affections or dispositions of the Body or Mind Thus saith Lessius if a a man dream of fire it is a sign that he is troubled with choler if of smoke and darkness of Funerals or such like sad things he is troubled with melancholy if of rain or snow hail or ice with flegm If of mercy and chearful things it seems to represent a sanguine complexion If a man dreams that he flies or runneth swiftly it is observed to be a token of a light healthy and temperate complexion If a man dream that he is laden with heavy burdens or is in strait places where he can hardly run or turn himself it is a sign that the animal Faculty is oppressed with humors Si ea quae ad libidinem pertinent signum est redundantiae spermatis If a man dream that he is moiled with dirt or dirty it is a sign that he aboundeth with putrid Humors There is a story of one that dreamt that he had his Thigh turned into a stone who shortly after had that Thigh stricken with a Palsie And when one had dreamt that he was in a Cistern full of blood Galen conjectured that he was plethorical or troubled with over-much abundance of blood And thus that dream or trouble in sleep which the Physitians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgar amongst us the Hag or Night-Mare the Latines Incubus proceedeth saith Lessius from a gross See Galen l. 3. de lco male affectis c. 4. and obscure or fuliginous vapor seising upon the brain and intercepting the courses of the animal spirits Such Dreams as these are clearly enough many times at least very probably deriveable from their roots and fountains And yet it is not to be denied but that there may some Dreames seemingly strange and prophetical proceed from some secret seeds or indiscernable apprehensions of the approach of such events which are in the Soul the manner whereof we cannot understand no more then we can understand the operations of the Loadstone the presages that are found in Beasts and Fowls of the change of the Weather or the sence that the Cock hath of the several Watches of the night or approach of the day or those secret emanations that are of causes towards their effects Opus naturae opus intelligentiae See Casaub of Enthus which may perhaps be felt and apprehended by the strange intelligence of Nature when we our selves cannot tell how we come to the sence or apprehension of them Now if any shall be here desirous to inquire why such kind of apprehensions as likewise those impressions that are received from God or good Angels or evil Spirits should be more incident to men in their sleeps then when they are waking Though it may be hard to give so clear an answer unto this doubt as some would require yet this may be something towards a degree of satisfaction that one reason may be because the soul is then usually fitted thereunto by a twofold advantage First By the advantage of the night whereby it is delivered from those noises and lights and other objects which are apt to distract the notions and hinder the intentions of the mind which may be the reason as I think it is that there is no time so fit for study and meditation as the silent night And then secondly Because of the advantage of sleep whereby the soul is in a great part delivered from bodily operations and from the business of the outward Sences and from the commerce with external and worldly matters which puts it as it were into a kind of Sabbath or state of rest yea in some sort into a state of separation though not from the bond of bodily communion yet from the trouble of Bodily operation in some measure Now the more quiet the soul is and the more sequestred from earthly and outward things the more apt it is to enjoy the benefit of internal light and of discourse and intelligence from it self and the better fitted for spiritual commerce either with God himself or with spiritual Natures Which may also lead us to understand something toward a reason why men drawing near their departure See Casaub of Enthus when the Soul is drawing into a separate condition by death are observeed to be disposed to presage and prophesie and why people that are deprived of their Sences seem sometimes to fall into fits of prophecying See for our present purpose what the Scripture saith Job 33.15 Job 33.15 16 17 16.17 To this also may be added That in the time of sleep through the Antiperistasis of the cold temper of the night and by reason of the shutting up of the doors and pores of the Body the Spirits are like a fire in a close Furnace more hot and active at least to some purposes and so more serviceable it may be to internal and spiritual operations and receptions But it is time to come to some Rules and so to draw towards a conclusion of this matter That therefore we may know how to carry our selves in this matter as much as may be without offence to God or hurt to our Souls First Let this be laid down as the foundation That as many Dreams are to be despised and some to be rejected abominated and repented of so some are to be observed and regarded and may be attended to unto good advantage and benefit Nam vel omnibus Baldw. de cas cons circa divinationem l. 3. c. 6. vel nullis fidem adhibere somniis ejusdem est vanitatis saith Baldwin Divine Dreams that come unto us with good testimony that they are such according to the Rules before set down are to be exceedingly regarded as coming to us by Gods special and sometimes extraordinary work of Providence which must needs be directed unto some weighty and good end Filliucius Quaest Moral Tract 24. c. 5. n. 121. Sanctum necessarium esse fidem adhibere divinis somniis patet quia quomodocunque Deus loquatur fides ei adhibenda est as we must conclude if we either consider the first Mover which is God or the Instruments which are his holy

so hindered him They say also that Mary was the Daughter of Amran the Son of Matan the Son of Suliman the Son of David the Son of Jesse and that between this Amran and that Amran which was the Father of Moses and Aaron there passed a thousand eighty years and that she was brought up by Zacharias and that her food was sent down unto her from Paradise so that she never sucked any Breast but that she had sent her from Heaven winter fruits in Summer and summer fruits in Winter and that as often as Zacharias went unto her in the Temple he found meat by her and when he asked her whence she had it she said that it was from God for God feedeth whom he will without measure and that many were found perfect amongst men but none amongst women but onely Four Asia the Daughter of Meraham Mary the Daughter of Amran Chadiga the Daughter of Hubald and Fatima the Daughter of Mahomet and that Mary was consecrated unto God whilst she was yet in the womb But though they acknowledg Christ to be the Son of the Virgin yet they wickedly deny his Divinity they say that Christ was born a Servant as other Servants they also deny him to be the Son of God The Christians say they made him the Son of God But Jesus is only a Servant say they as other Servants and they seem to bring in God speaking thus We have dealt graciously with him that is with Jesus in that we have appointed him to be a wonder in that we have created him without an intermediate or second cause as we created Adam and rendered him famous by prophesie but they conclude against his Divinity because he knows not all that God knoweth through ignorance of the divine mystery of his Incarnation and of the unconfounded propriety of the two Natures in Christ And though they confess that Christ did miracles as that he cleansed the Lepers and raised the dead yet they say he did them not by his own power but by the power of God and so they say he restored Sem the Son of Noab to life The ground upon which they deny Christ to be God is because they ignorantly suppose the Unity of the Divine Nature cannot be preserved if Christ should be acknowledged to be God Therefore they have that so often in their Alcoran and other Writings saith Warnerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est Deus nisi ille There is no God but he And amongst divers things that are required unto their Faith the first is this confession that there is not any God but one which is indeed a great truth acknowledged by the Christian Church but they ignorantly oppose it to the Trinity of persons being bound up in the dark Dungeon of their carnal and weak reason and therein they agree with the Socinians and Photinians which are indeed rather Turks then Christians The Turks themselves having as high an opinion of Christ as they and they as low an opinion of him as the Turks They say moreover that Christ doth not arrogate this honor to himself to be called the Son of God but in the day of the Resurrection he will testifie against the Jews for that they charged him with falshood and against the Christians for calling him the Son of God They confess indeed That the Christians teach but One Essence but Three persons and they say that by the person of the Father the Christians understand Essence by that of the Son Science by that of the Holy Ghost Life which the Alcoran understandeth according to their Commentary as if God Christ and Mary were Three Gods and Christ the Son of God by Mary observe how they are held in their errors and opposition to Christianity by their gross mistakes of the Christian Doctrine The grounds of this their denial of the divine generation or Sonship of Christ whereby he is the Son of God are these 1. A carnal conceit that nothing can generate but a Body for generation say they is the property of Bodies 2. That Generation is not but between equals of the same kinde but God say they in regard of his great Excellency hath no Equal or Consort nor can have because if he had any Consort that Consort must be from the same kinde but God acknowledgeth no kinde 3. Because there is nothing that he hath not created and which he hath not known and therefore he wanted no Son Thus they doat that value God a according to the Creature Yet they give unto Christ the name of Messias which they say is one of the most noble titles derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpret Benedictus or the Blessed whereas indeed it signifieth the Anointed the same which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ signifieth in the Greek Tongue implying the three annointed Offices of Christ the great High Priest the great Prophet and the great King of the Church They acknowledg him also by the name Jesus which they say is a barbarous name or word that cannot be expounded or interpreted which in the Syriack Tongue is Jeschua but they are ignorant that this name given him from Heaven signifieth the Savior from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to save in the Hebrew Tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek also signifieth an Healer or Physitian from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal which in the Saxon accordingly is usually translated Haeleno in the Saxon Gospels as I remember wherein is implied that great mystery which those blinded people acknowledge not that is that this Jesus is the great Saviour and spiritual Physitian both of Jews and Greeks or Gentiles having that name given him by the wonderful providence of God that signifieth a Saviour and a Healer in both Languages an importance the like whereof I am perswaded will hardly be found in such a wonderful compliance of Languages in any other name in the world where the roots from whence it is derived have no derivation from one another They confess that he was sent from God that he might be the proclaimer of his Majesty and the Corrector or Reformer of humane pravity or the wickedness of man a Teacher of righteousness and a Publisher of the Gospel and they do maintain that he executed his Office faithfully in that he preached but one God and converted men from their impious and vain worships to know and worship the true God They do unanimously declare that he wrought many miracles restoring strength to the weak health to the sick opening the eyes of the blinde purging away the blemishes of defiled bodies raising the dead unto life again as if they had been awaked out of sleep though they acknowledge not that immortal power in him whereby he performed these things as an argument of his Divinity They allow him the Title of the Word of God so the Alcoran brings in the Angels thus speaking unto the Virgin O Mary God doth