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	great_a	soul_n	2,575	5	4.9117	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13086	The anatomie of abuses contayning a discouerie, or briefe summarie of such notable vices and imperfections, as now raigne in many Christian countreyes of the worlde: but (especiallie) in a verie famous ilande called Ailgna: together, with most fearefull examples of Gods iudgementes, executed vpon the wicked for the same, aswell in Ailgna of late, as in other places, elsewhere. Verie godly, to be read of all true Christians, euerie where: but most needefull, to be regarded in Englande. Made dialogue-wise, by Phillip Stubbes. Seene and allowed, according to order.; Anatomie of abuses. Part 1	Stubbes, Phillip.	1583 (1583)	STC 23376; ESTC S117966	128,152	256

the Lord ordeane these riche ornaments and gorgiouse vestments to be worne of all men or of anie so muche as to garnish bewtifie and set forth the maiesty glorie of this his earthly kingdome For as cloth of gold Arase tapestrie such other riche ornamēts pendices and hangings in a house of estate serue not onely to manuall vses and seruyle occupatiōs but also to decorate to bewtifie become the house and to shewe the riche estate and glorie of the owner so these riche ornaments and sumpteouse vestments of the earthly territory of this World do not onelie serue to be worn of them to whome it doth appertaine as before but also to shew forth y e power welth dignity riches and glorie of the Lord the Author of all goodnesse And here in the prouidence and mercy of God appeareth most plainelye for wher there is store of other clothing there hath he geuen lesse store of silks veluets satens damasks and such like and wher there is plenty of them there is no clothing els almost thus the Lord did deale for that euery cuntrey ought to contente themselues with there owne kind of attyre except necessytie force the contrarie for than we are to vse our libertie in the feare of God Spud. I praye you let mee intreate you to shewe me wherefore our apparell was giuen vs and by whome Philo. Your requeste is both diffuse and intricate and more than my weake and infirme knowledge is able to comprehend yet least I might bee adiudged vnwilling to doe good I will assay to doe the best I can When the Lord our God a spiritual intellectible vnderstanding substance incomprehensible immensurable inaccessible had by his woord and heauenly wisedome Christ Iesus created and made y e world all things therin contayned y e sixte day he created man after his own similitude and likenes in innocencie holines righteousnes all kind of perfection he placed him in Paradise terestrial cōmaunding him to tyl manure y e same Thā y e deuil an old maligner of mankind who before was an Angel in heauē through sin of pride in arrogating to himselfe y e seate throne of Gods maiesty cast down into y e lake of hell enuying● mans glorious estate which he than had lost came vnto man in Paradise inticed him o●● torteouse serpent to eat of y e forbidden fruite wherof the Lorde God had forbidden him t● tast on pain of his life notwithstāding Ada● condescending to his wife her perswasions o● rather to the Serpent hauing buzzed his venemous suggestions into their eares tooke of the apple did eat contrary to y e expresse commandement of his God This done their eyes were opened thei saw their nakednes were not a litle ashamed yet before sin was committed they being both naked were not ashamed but sin once committed they became vncleane filthie lothsome deformed sewed them garmēts of fig leaues together to couer their shame withall Than the Lord pittying their miserie loathing their deformity gaue thē pelts felles of beasts to make them garments withall to the end that their shamefull parts might lesse appeare yet some are so brasen faced so impudent that to make y ● deuill his members sport will not sticke to make open shew of those parts which God cōmaundeth to be couered nature willeth to be hid honesty is ashamd once to behold or looke vpō Spud. I gather by your words thrée speciall poynts First y t sin was the cause why our apparell was giuen vs. Secondly y t God is the author giuer therof Thirdly y t it was giuē vs to couer our shame w t all not to féed y e insatiable desires of mēs wātō luxurious eies Philo. Your collectiō is very true Than seeing y t our apparel was giuē vs of god to couer our shame to kéep our bodies frō cold to bee as pricks in our eies to put vs in mind of our frailties imperfections and sin of our backslyding from the cōmaundements of god and obedience of the highest and to excite vs the rather to contrition and compunction of the spirit to bewayle our misery to craue mercy at y e mercifull hands of God let vs be thākfull to God for them be sorie for our sinnes which weare the cause therof and vse them to the glory of our God the benefyte of our bodies and soules against the great day of the Lord appeare But alas these good creatures which the Lord our God gaue vs for the respects before rehearsed we haue so peruerted as now they serue in stead of the deuills nettes to catche poore soules in for euery one now adaies almost couet to deck and painte their liuing sepulchres or erthly graues their bodies I meane with all kind of brauerie what soeuer can be deuised to delight y e eyes of the vnchast behoulders wherby God is dishonored offence is encreased and much sinne daylie committed as in further discourse shall plainly appeare Spud. Did the Lord cloth our first parents in leather as not hauing any thing more preciouse to attyre them withall or for that it might be a permanent rule or patern vnto vs his posterity for euer wherafter we are of force to make all our garments so as it is not now lawfull to go in richer arraye without offendinge his maiestie Philo. Although y e Lord did not cloth thē so meanly for that he had nothing els more preciouse to attyre them withall for Domini est terra plenitudo eius the earth is the Lords and the fulnesse therof saith the Lord by his Psalmist And by his Prophet Gold is myne siluer is myne and all the riches of the world is my own yet no doubt but he would y t this their meane base attyre should be as a rule or pedagogie vnto vs to teach vs y t we ought rather to walke meanelye and simplye than gorgiously or pompously rather seruing presente necessitye than regarding the wanton appetits of our lasciuiouse mindes Not withstandinge I suppose not that his heauenlye maiesty would that those garments of lether should stand as a rule or pattern of necessytie vnto vs wherafter we shold be boūd to shape all our apparell for euer or els greeuouslye to offende but yet by this we may sée his blessed will is that we should rather go an ace beneth our degrée than a iote aboue And y t any simple couering pleaseth the Godly so that it repell the colde and couer the shame it is more than manifest as well by the legends both of prophane Historyographers Cronologers and other writers as also by the censures examples and lyues of all Godly since the beginning of the world And if the Lord would not that the attyre of Adam should haue been● signe or patterne of mediocritie vnto vs h● both in mercy would in his almighty power could

successe in the end maye rather be counted an extrem cruelty than a Fatherly pitie of them towards their children For what maketh them so soone whores strumpets and bawdes as that cockering of them doth What maketh them apt prone to all kind of naughtynesse but this Nothing in th● World soe muche For giue a wild horse the libertie of the head neuer so litle and he will runne headlonge to thyne and his owne destruction also So long as a sprigge twist or braunche is yong it is flexible and bowable to any thing a man can desire but if we tarie till it be a great trée it is inflexible and vnbowable If wax be taken whylest it is hote anye character maye be easily imprinted but tarying till it be hard it receiueth no printe at all So correct Children in their tender yeres and you may bow them to what good lore you will your selfe but tarie till they be old than is it to late as experience teacheth daylie Philo. Their neitherstockes in like maner are either of silke gearn●ey worsted crewell or at least of as fyne yarn thread or cloth as is possible to be had cunningly knit and curiously indented in euery point wherto they haue korked shooes pinsnets pantoffles and ●●ippers some of black veluet some of white some of gréene and some of yellowe some of spanish leather and some of English lether ●●itched with silk and imbrodered with Gold ●nd siluer all ouer the foote with other gewgawes innumerable All which if I should endeuoure my selfe to expresse I might with more facilitye number the sands of the Sea the Starres in the skye or the grasse vppon the Earth so infinit and innumerable be their abuses For weare I neuer soe expre●e an Arithmetrician or Mathematician I weare neuer capable of the halfe of them the deuill brocheth soe many new fashions euery day Wherfore to their Author I leaue them not omittinge to tell you by the way as an interim of a certen kynde of swéete Pride vsed amongest the Gentlemen and Gentlewomen in Ailgna Spud. I haue learned out of the Booke of God that all Pride is stincking before the face of GOD wherfore I greatlye desyre to knowe what abortyue Miscreant this is for it is some portenteous mishapen monster I am perswaded Philo. Is not this a cert●n sweete Pride to haue cyuet muske swéete powders fragrant Pomanders odorous perfumes such like wherof the smel may be felt and perceiued not only all ouer the house or place where they be present but also a stones cast of almost yea the bed wherin they haue layed their delicate bodies the places where they haue sa●e the clothes and thinges which they haue touched shall smell a wéeke a moneth and more after they be gon But the Prophet Esaias telleth them instead of their Pomaunders musks ciuets balmes swéet odours and perfumes they shall haue stench and horrour in the nethermost hel Let them take héed to it and amend their wicked liues And in the Sommer-time whilst floures 〈◊〉 gréene and fragrant yee shall not haue any Gentlewoman almost no nor yet any droye or pussle in the Cuntrey but they will carye in their hands nosegayes and posies of floures to smell at and which is more two or thrée Nosegayes sticked in their brests before for what cause I cannot tel except it be to allure their Paramours to catch at them wherby I doubt not but they get many a slabbering kisse and paradeuenture more fréendship besides they know best what I mean Spud. You wil be thought very straight la●ed to speak against these thinges for I haue heard it said that these swéet smels are bothe corroboratiue to the sences and confortatiue to the spirits and which doo viui●●e and recreate aswel the body as the minde Philo. They are so far from comforting the braines or lightning the spirits of men that as mystes and exhalations which euaporate from these earthly bodyes and are drawen vp by the attractiue power of the Sun Moon and starres doo rather obnubilate and darken the beames of the Sun not suffering his radiatiōs to disparcle abrode So these in a maner palpable odors fumes vapours smells of these musks cyuets pomanders perfumes balmes suche like ascending to the braine do rather denigrate darken and obscure y e spirit and sences then either lighten them or comfort them any manner of way But howsoeuer it falleth out sure I am they are ensignes of pride allurements to sinne and prouocations to vice After all this when they haue attired thē selues in the midst of their pride it is a world to cōsider their coynesse in gestures their minsednes in woords and speaches their gingerlynes in trippinge on toes like yong goats their demure ●icitie and babishnes and withall their hawtie stomackes and more than Cyclopicall countenāces their fingers are decked with gold siluer and precious stones their wristes with bracelets and armlets of gold and other preciouse Iewels their hands are couered with their swéet washed gloues imbrodered with gold siluer and what not to such abhominatiō is it grown as they must haue their looking glasses caryed with thē whersoeuer they go And good reason for els how cold they see the deuil in them for no doubt they are the deuils spectacles to allure vs to pride cōsequently to distructiō for euer and aboue al things they must haue their silk scarffes cast about their faces fluttering in the winde with great tassels at euery end either of gold siluer or silk But I know wher for they wil say they weare these scarfes namely to kéep them from Sun-burning But I wold aske these Nice lings one question wher in if they cā resolue mée thē I will say as they say y ● scarffes are necessary and not flags of pride Can that thing which is moste glorious fair of it self make any thing foule or ilfauored the sun is a most glorious fair creature therfor cānot make thē fowler then they are of their own nature Frō whence then is it y ● the Sun burneth them altereth their orient colour into woorser hue The cause therof procéedeth from their own genuine corruptiō and natural imperfectiō for no more is their fowlenes to be ascribed to the stelliferous beames of y ● glistering sun then y e stench of a dead carcasse may be said to come of y ● Sun not rather of it own corruptiō filthines They busie thēselues in preseruing the beautie of their bodyes which lasteth but for a time in time is cause of his own corruptiō which in effect is nothing els then putrifactiō it self a dunghil couered with white red but for y ● beautie of y e soule they care nothing at all When they vse to ride abrod they haue inuisories or visors made of veluet wherwith they couer all their faces hauing holes made

those that are put in trust to sée thē executed as I ha●e tould you and notwithstanding do not Spud. This is a great corruption Abuse doubtles and worthie of great punishment Ph. It is so truely for if they be good lawes tending to the glorie of GOD the publique weale of the Cuntrey and correctiō of vices it is great pytie that money should buy them out For what is that els but to sell vertue for lucre Godlynes for drosse yea mens souls for corruptible money Therfore those that sell them are not onely Traitors to GOD to their Prince and Countrey but are also the Deuils Marchants and ferrie the bodies and soules of Christians as it were in Charons boate to the Stigian flood of Hell burning with fire and brimstone for euer And those that buy them are Traitors to GOD their Prince and Countrey also For if the lawes were at the first good as GOD he praised al the lawes in Ailgna be why shuld they be suppressed for money and if they were euill why were they diuulged but had rather béene buried in the wombe of their Mother before thy had euer séene y e light And why were lawes instituted but to be executed Els it were as good to haue no lawes at all the People lyuing orderly as to haue good lawes and thē not executed The Prince ordeining a law may lawfully repeale adnull the same againe v●ō speciall causes considerations but no inferiour maiestrat or subiecte what so euer may stop the course of any lawe made by the Prince with out daunger of damnation to his owne soule as the Word of GOD beareth witnesse And therfore w●●e to those men that will not execut the sentence of the lawe being so Godly and so Christian as thei be in Ailgna vppon Malefactors and Offenders Uerely they are as guiltie of their blood before GOD as euer was Iudas of the death of Christe Iesus Spud. Séeing it is so that al flesh hath corrupted his way before the face of God and that there is such abhomination amongest them I am perswaded the daye of Iudgement is not farre of For when iniquity shall haue filled vp his measure than shall the end of all appeare as Christ witnesseth in his Euangelie Philo. The day of the Lord cannot be farre of that is most certen For what wonderfull portents strang miracles fearful signes and dreadfull Iudgements hath he sente of late daies as Preachers fortellers of his wrath due vnto vs for our impenitēce wickednes of life Hath he not caused the earth to trēble and quake the same Earth to remooue from place to place the seas and waters to roare swell brust out and euerflow their bankes to the destruction of many thousands hath he not caused the Elements and Skyes to send foorth flashing fire to raine downe wheat a wonderfull thing as euer was heard and the like hath he not caused wonderfull Eclypses in the Sunne and Moon with most dreadfull coniunctions of Starres and Planets as the like this thousand yeeres haue not béen heard of haue not the clowdes distilled downe aboundance of rayne and showres with all kinde of vnseasonable wether to the destroying almost of al thinges vppon the Earth haue we not séene Commets blasing starres firie Drakes men feighting in the ayre most fearfully to behold Hath not dame Nature her selfe denied vnto vs her operation in sending foorth abortiues vntimely births vgglesome monsters and fearfull mishapen Creatures both in man beast So that it séemeth all the Creatures of God are angrie with vs and threaten vs with destruction and yet we are nothing at all amēded alas that shal become of vs Remēber we not there is a God that shal iudge vs righteously that there is a Deuill who shall torment vs after this lyfe vnspeakably if we repent not At that day the wicked shall find that there is a Material Hell a place of all kinds of tortures wherein they shal be punished in fire and brimstone amongest the terrible Company of vgglesome Deuils world without end how light so euer they make account of it in this World For some such there be that when thei heare mention of Hell or of the paines therof in the other World they make a mocke at it thinking they be but metaphoricall speaches onely spoke to terrifie vs withall not otherwyse But certen it is as there is a God that will reward his Children so there is a Deuill that will remunerat his Seruaunts And as there is a Heauen a Materiall place of perfect ioye prepared for the Godly so there is a Hell a Materiall place of punishmēt for the wicked and reprobat prepared for the Deuil his Angels or els the word of God is in no wyse to be credited which blasphemie once to think God kéep all his Children from Spud. But they will easily auoid this for they say it is writ at what time so euer a sinner doth repent him of his sinne I wil put all his sin out of my remembrance saith y e Lord. So that if they maye haue thrée words at the last they will wish no more What think you of these felowes Philo. I think them no men but Deuills no Christians but worse thā Tartarians and more to be auoided than y e poison of a serpent for the one slayeth but the body but the other both body soul for euer Wherfore let euery good Christen Man take heed of them and auoid them For it is truely said cum bonis bonus eris cum peruersis peruerseris with the good thou shall learne good but with the wicked thou shall be peruerted Spud. Do you think than that that cannot be a true repentance which is deferred to the last gaspe Ph. No truely For true repentance must spring out of a lyuelie faith with an inward lothing hating and detesting of sinn● But this deferred repentāce springeth not of faith but rather of the feare of death which he ●éeth imminent before his eyes of the grief and tediousnes of paine of the Horror of Hell and feare of God his ineuitable iudgement which he knoweth now he must néeds abyde And therfore this can be no true repentance For there is two maner of repētāces y e one a true repentāce to life the other a false repentance to death As we maye sée by Iudas who is said to haue repented and which is more to haue confessed his faulte and which is most of all to haue made restitution and yet was it a false repentance And why because it sprang not out of true faith but as before Peter repented and wéept bitterly and was saued therby though he neither made cōfession nor satisfaction and why Because it sprang of a true and lyuely faith So these felowes may say they repent but except it be a true repētance springing of faith it can serue thē no more to life than the pretensed repentance of Iudas did serue him to saluation Let them