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	drink_v	eat_v	1,720	5	7.3129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01450	The cognizance of a true Christian or the outward markes whereby he may be the better knowne: consisting especially in these two duties: fasting and giuing of almes: verie needfull for these difficult times. Diuided into two seuerall treatises. Published by Samuel Gardiner, Batcheler of Diuinitie	Gardiner, Samuel, b. 1563 or 4.	1597 (1597)	STC 11573; ESTC S102818	96,047	234

bestowe of them howsoeuer wee thinke that wee can neuer bestowe coaste inough vpon them It is to no purpose to inuite him to a costly feaste to day A Similitude that must be hanged to morrowe or to make him fatte or lustie of bodie that must immediatly after die Wherefore since wee must all die and no man hath any warrant of life for an honre why doo wee so frantickly delight in feasting and ry●tous feeding The Sp●der with long labour spinneth a webbe A Similitude and weaueth a nette to intangle the Flye and a little puffe of winde commeth and destroyeth them both Wee take great care what wee shall eate and what wee shall drinke and a little breath that goeth out of our bodie doth ridde vs of this care and make all our thoughts to perish Last of all 10 Cause Aug. in P●●l 42. this fast is expedient for the better relief and maintenance of the poore Quot enim pauperes saginare potest intermssum hodie prandium nostrum For what a multitude of poore people might bee sufficed with the intermission and forbearing but of one meale ●ta ergo ietuna vt paupere manducante prandisse te gaudeas Aug. bi Wherefore so fast as thou mayest reioyce that thou hast well dined by making the poore to dine It hath pleased God to make a fruitful land barraine for the wickednes of men that are therein To take from vs the staffe of breade and to send a dearth and scarcitie amongest vs. It behooueth vs therefore sparinglie and moderatelie to receiue Gods creatures for the necessarie sustenance and releefe of our bodies and that wee waste not them vppon our owne gluttenous and inordinate lusts least Iudas dooth expostulate the case with vs as hee did with his maister in a charitable action saying What needeth this waste it had been better it had been sold and giuen vnto the poore For this cause order hath beene taken by our renowmed Queene our tender and nourcing mother and by her prouident and carefull Magistrates that an abstinence and moderate diet shoud be vsed for the poores sake which sanction and iniunction is not onely most necessarie both for the peace and plentie of the land and good of our bodies as in the premisses hath beene shewed but seruiceable vnto God peaceable vnto our consciences and for the eternal good of our soules being vsed aright as in the sequell shall bee prooued Many other reasons might haue beene rehearsed for the further vrging of this proposition but because my leisure is but small and these may seeme sufficient I willingly pretermit them and deale with them as Salomom did with the brasse in Temple which because it was so much he woulde not weigh it FINIS The second Book which is a treatise of Almes verie needfull for this time of scarcitie The first Chapter VVhat almes is and how fasting and giuing of almes are to be conioyned THe auntient and accustomed worde which is vsed of the schoolmen which signifieth almes is Eleemesyna and it is a worde of a wide large signification and it is to be extended as far as the Latine word Misericordia Euery work of mercie is an almes which we cal in English Mercy Whatsoeuer benefit we do bestow vpon any in a meere cōmisera●ion of his distressed estate and in the tender bowels of cōpassion and mercy bee the gift of what nature and condition soeuer it is naturally and properly an almes If thou feedest the hungry giuest drinke vnto the thirstie and clothest him that is cold and naked harborest the stranger healest the sicke or otherwise sustainest him with thy charitable deuotion or finally if thou aidest him that is oppressed with iniurie with thy authoritie and counsell if thou dost hearten the afflicted soule with godly comfort if thou ransomest the prisoner or friendly dost support any that is in miserable dāgerous estate thou hast done an acceptable and gracious almes Wherefore the Lord doth not bind thee when he willeth thee to giue almes to any set dutie to giue mony to bestow cloathes or to giue thy me●te but to shew mercie because that none should pleade their pouertie or exempt themselues from performance of this seruice vnder pretence colour of their want For though they be in want of mony or any other thing yet here is none but may shew mercy in some sort or other And this is true almes which the Scriptures do proue Aug in Lucam ser 30 and S. Augustine dooth acknowledge saying Quid est facere Eleemosynam Facere scilicet misericors diam What is it to giue almes but to shew mercie The●e is none therefore that any go vnder protection to liue as hee list but euerie one must bring his mercifull almes into the Lords treasure-house For euerie one is inioyned to shewe mercy and this is the generall cōmandement of the law that we loue our neighbors as our selues Wherefore since euery mercifull affection may be fitly called an almes A double Almes 1. The one true 2. Theother false whatsoeuer is not giuen in this affection but proceedeth from other strange by-thoughts and purposes is meerely counterfet hypoctiticall and false is to be retected as the gold which wanteth weight as the corne which wanteth measure That thine almes may be currant it is not materiall whether the person be honest or lewd vpon whom thou bestowest it or howe much or little it is that thou bestowest But this is the maine matter principallie to be regarded with what minde and spirite wee doo bestowe it A true almes therefore is not outwardlie to be considered but inwardlie to be pondered not without vs but in our selues who giue it It may bee that hee to whō thou giuest thy almes be both honest and distressed and yet thy almes may bee no true almes because thy heart is not touched with that mercy which is required So contrariwise it often fallen out that the almes is good which is bestowed vpon a man that is bad because simply in a mercifull inclination it hath been giuen vnto him Moreouer so it is that much is giuen by him that hath much and but little of him that hath but little and yet that much is altogether a faigned and this little the most perfect Almes For it is the diuersitie of the minds of the giuers and not of the gifts that thus distinguisheth of the Almes Luke 21. The widow woman that was poore did cast in but two mites but the rich men did offer largely but the widowes pittance was preferred before the aboundant contributions of the wealthie The abler sort therfore haue from hence iust occasion to bethink themselues of their vncharitable affections who when they should stretch out their armes vnto the poore to giue them Almes they examine them of their liues take account of their doings As if so be the onely thing to bee stood vpon were the goodnes of the man not knowing that this

man to fast 2. Cause There are many things commendable for their antiquitie but there is no institution so auntient as fasting beeing in the beginning ordained in Paradise in the time of mans innocencie So sayeth Saint Augustine August cōt Iulian Pelag lib 1 refert verba Rasilii quae transtulit verbum è verbo de Graeco Ieiunium in Pardiso lege constitutum est primum enim madatum accepit Adam a ligno sciendi bon●m malum non manducabis non manducabis autem ieiunium est legis constitutionis initium Si ieiun asset a ligno Eua non isto indige emus ieinnio Non enim opus habent valentes medico sed male habentes Aegrotauimus per peccatum sanemur per poenitentiam poenitentia vero sine ieiunio vacua est Fasting was commaunded by a lawe in Paradise for the first commaundement that was giuen to Adam was of the tree of knowledge of good and euill thou shalt not eate of it not to eat is to fast and is the beginning of this law established If Euah had fasted as it was commāded we had not now had need of any other fast for those who are whole neede no phisi●●an but those who are sick we haue beene sicke through sinne let vs be made whole by repentance repentance without fast is not aunleable Ambrose likewise subscribeth to Augustine in this assertion Primus vsus mundi à ieiunto caepit sexto die bestiae sunt creatae cum bestiis or ta edendi potestas est vsus escarum Ambrose lib de nelia ieiunio vbicibus caepit ibt finis factus est mundi The first vse of the world beganne with fasting beasts were created the six● day and with them came in the libertie of eating and the vse of meates assoone as meate beganne the creation of the world did end It was well with mankinde when Adam fasted 3. Cause but when he did eate he did subiect himselfe and his whole posteritie vnto an eternall curse Quamdiu interdictis abstinuere nesciebant esse se nudos post quam manduc auerunt de interdicta arbore nudatos esse sese cognonerunt Culpa cum cibo latebra post cibum Whilst Adam and Euah did abstaine from fruite forbidden they knew not that they were naked but after they did taste of the Tree inhibited they knew that they were naked The transgression came in with their eating and their sliding from Gods presence after their eating To this purpose saith Saint Augustine Quia non tecunauirnus Aug e●nt Iulianum Pelag lib. 1 decidimus de paradiso Ierunemus ergo vt ad eum redeamus because wee did not fast we were drinen out of Paradise let vs therefore fast that we may returne into Paradse Wherfore since fasting serue for a good remembrance of mans innocencie and the contrarie for a memorial of his sinne whoso reioy ceth of his eating and drinking and like an Epicure doth d●● light therein is a frantike fellow distracted of his wits A Similitude and resembleth the theefe who being saued from the gallowes is commanded alwayes to weare a rope as a token of his lewdnesse should waxe insolent or proude of his halter or the begger who taketh pleasure to shew his wounds botches and carbuncles A Similitude and putrifying sores The life of Christ should be our imitation 4 Cause Ephes 5 so Saint Paul counsaileth Be ye followers of me euē as I am of Christ Iesus It is a shame for vs to liue in feasting 1 Sam. 11 whē our grand captaine Ioab did giue himselfe to fasting There is no good sou dier but whē he seeth his captaine to bee hardie and to giue the onset but wil be venturous and put himselfe forward to do as hee doth But if our life were compared to his our works layde vnto his it would appeare what bad workemen we are not like vnto workmen working by the rule but contrary to the leuell and square which he prescribeth Christ that knew no sinne neither was there any guile founde in his mouth fasted for our sinne and we that are ful of sinne and sinne it selfe can find no time to fast for our own sinnes Our good maister fasted for vs bad sernants but wee most vnthankfull will do nothing for him again It is the vse of this world to giue a great dinner first and a lesse supper after and to set the best wine on the table first and the worser last as the gouernor of the feast did at the marriage in Cana a towne in Galilee Iohn 2 But Christ giueth vs the lesse here that we might haue more else-where he willeth vs to fast now that in heauen we may feast and sitte with him at talbe in the resurrection of the iust But we walk contrarie to his rule like vnto the Libertines and prophane professors in Pauls time whom with greefe and heauines he speaketh of saying Phil. 3 There are many that walk of whom I haue spoken often now again doo speake of weeping who are enemies to the crosse of Christ whose God is their bellie and whose ende is damnation If the president of Christ and the examples of good men ● Cause who haue giuen themselues to fasting as heeretofore hath beene prooued cannot stirre our affections lette the practise of the wicked whome we willingly follow in euil things moue vs to this dutie Albeit we should line rather by precepts then examples yet so it is that as a Child writeth by his example so we do all things according to example both in good and euill The b●ddest sort of people haue acknowledged a fast and as occasions haue beene offered haue giuen themselves vnto it 1 Sam. 14. Saul a reprobate and outcast of Israel warring against the Philistines commanded a fast Iezabell an odious and detestable woman 2 King 25. conuented Naboath before the people by publicatiō of a fast At the preaching of Ionas Ionae 2. the king of Nineue a heathenish King throughout all the borders and precincts of his kingdome proclaimed a most solemne absolute fast Luc. 18. The lewd Pharisee was not wanting in this dutie for hee fasted twise in a weeke Aug de Ciuit d●i Augnstine saith that Porphirius did teach the people to abstaine from flesh and grosse meates affirming that it did purifie and cleanse the minde and made them readier vnto heauenly matters and to priuate familiar●ie and conference with the diuelles Plutarch lib. de Iside Onride Plutarch affirmeth that the Priests were wont to restaine from such meates as do prouoke lust and that they neuer did bring wine into the temple of their God And they did verie peremptorily conclude it to bee a verie hainous thing to drinke wine in the day time their God beholding them The same Plutarch in another treatise faith Plutarch lib. de cohibend iracundia Liuie that there were certaine sacrifices