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	matter_n	nature_n	2,049	5	5.3756	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00831	A very fruitfull exposition of the Commaundements by way of questions and answeres for greater plainnesse together with an application of euery one to the soule and conscience of man, profitable for all, and especially for them that (beeing not otherwise furnished) are yet desirous both to see themselues, and to deliuer to others some larger speech of euery point that is but briefly named in the shorter catechismes. By Geruase Babington.	Babington, Gervase, 1550-1610.	1583 (1583)	STC 1095; ESTC S108401	209,221	568

our thoughtes offende and what most carefully we are to take héede of Also I further consider the maruelous care and strict regard that euerie Christian man and woman ought to haue of their senses séeing all euill thoughtes are forbidden For it is the eie and the eare that sendeth in sinne in store into our hearts and neuer shall we haue the one reformed vnlesse there be a stable couenaunt made with the other Iob. 31.1 The heart will conceiue wickedly if the eies fréely behoulde vanities But checke the one and ye stay the other maruelouslie And no more quench you the fire by withdrawing the wood than assuredly you staie the course of wicked conceites when you watch and warde well ouer your senses Que. But I pray you what shall wee thinke of dreames which seeme to be sinnefull and we cannot amende them Ans We must consider the causes of them and thereby aswell as we can growe to some right conceit of our offending by them and in them The causes are either inwarde or outwarde and of inwarde either the minde it selfe or the bodie For often doth the minde the bodie sléeping and the senses resting remember those thinges which it waking conceiued and either desired or feared Also the diuerse complexion and temperature of the bodie occasioneth diuers kindes of dreames whereby the physition will guesse the nature of the bodie and causes of disease in the sicke Cholericke men will dreame of fires and downefaules Melancholicke men of monstrous and horrible thinges The phlegmatike of waters and dull matters And the sanguine of pleasant and comfortable euentes The outwarde causes are also diuers as the influence of the heauens the circumstance of elementes necessitie and want some hapning chance and such like Thus doe hungry men dreame of meat drunken men of moysture and so foorth Quae vigilantes cogitauimus ea solent postea dormientibus obuersari sayth one That is Such thinges as waking wee earnestly thought of euen such thinges often wee sleeping dreame of Aucupibus volucres aurigae somnia currus The fouler dreames that birdes he takes And carters cart his visions makes Therefore these things thus knowen and weighed if we dreame wickedly to name no particulars let euerie one consider well what occasion in him selfe he can finde of the same and if his owne disorder either in dyet or spéech or meditation or anie way hath done it then néedeth he none to tell him his conscience is a thousande witnesses hee hath offended Thus answered Gregorie byshoppe of Rome when he was writ vnto for his iudgement of this matter and if I can find in my selfe none of all these to procure it in me yet knowe if it be euill it is a frute of corruption and weigh well the lawe of the Lorde in this behalfe laide downe Plutarch saith Leuit. 15. Honest dreames are an argument of vertue in a man and then me thinke in reason a contrarie effect should bewray a contrarie cause The same man saith Peruersorum somnia semper turbata De virt viti Plutarch Euill mens dremes are cōmonly troublesome But I referre you for more of this to others And this onely I say againe the bodie well ordred and the minde well occupied hardly shall our dreames feare vs for euill Que. What nowe then might be the affirmatiue part of this commaundement Ans If thus wee sée all wandring wayes from vpright integritie be they but euen in thought and that also in the least degrée without any consent to be by this lawe condemned as impure what should we sée on the contrary part to be commanded but euen a full perfect and absolute conformitie both of minde will appetite and whatsoeuer is in man to the lawe of God That which Moses in these words describeth Thou shalt loue the Lorde thy God with all thy heart Deutro 6.5 and with all thy soule and with all thy might Luke 10.27 and our Sauiour Christ doth adde vnto it for plainenesse sake with all thy thought That also which S. Paule describeth thus This is the will of God euen your sanctification 1. Thess 4.7 and that yee should abstaine from fornication that euerie one of you shoulde knowe howe to possesse his vessell in holinesse and honour and not in the lust of concupiscence and so foorth From which exact perfection looke howe farre our conscience truely awaked doeth tell vs we are wanting euen so farre accursed stande we before the Lorde for not fulfilling all if wee had not a Sauiour Que. Is there anie punishment outwarde appointed to this lawe Ans No and that because man can not iudge the guilt of hidden heart But it suffiseth to feare any man that feareth any thing to consider that the spiritual punishment allotted vnto it as to the rest is eternall death and endlesse torture both of bodie and soule for euermore in flame of lasting fire Onely one storie that I remember there is recorded of some outwarde execution vppon an inward thought and that is of Glaucus King of Sparta Herodotus who for conceiuing but a thought to retaine Milesius his pledge committed to his kéeping yet not dooing it was vtterly destroyed both he and his and so foretolde by the Oracle whereat he asked counsell The Application LEt vs weigh now well what hath béene sayd I beséech you and neuer spare to speake or feare to confesse if not openly before the worlde yet secretly in our heartes vnto the Lorde what due regarde of passed course compared with this lawe shall make vs sée Though we were able which yet neuer any could but Iesus Christ to stande cleare before the Lorde in all the former preceptes either for déede or thought yet are we neuer able to say wee are cleare of this For consider hath there neuer thought but good crept into that heart of yours within at no time since the day that you were first able to thinke a thought till this present houre weigh it well And what though you haue neuer consented to it yet wo wo vnto vs for consent wee sée neuerthelesse by this lawe of God that we are but gone For here is condemned the verie entrance and beeing of anie vile conceit within vs for any time though vpon some better wakening we repell it and abhorre it and thrust it away without his act And who is able to say he neuer thought awry in the least maner or measure that might be Nay what conscience cryeth not if it be a litle rowsed that in verie fearefull manner measure we haue all herein transgressed and offended Call out our houses and chambers wherein and vnder which we haue liued aske the fieldes the gardens the walles and hedges where we haue often walked summon the seates where we haue sit examine the pillowes whereon our heades could take no rest what guilt against our heartes in this behalfe they well can witnesse euery one of them Shall they not speake first one by one and

reason Looke how the Lorde forbiddeth the rearing vp of a piller so doth he forbid the making of images for he ioyneth them here in one prohibition but he doth not simply forbid in all respects the rearing vp of a piller therfore neither the other The seconde proposition is prooued thus Gen. 28.18 Iacob pitched the stone on ende that had lien vnder his heade all night powred oyle on it and calleth it Beth-el the house of God Iosue 2 Iosua commaunded by the commaundement of God twelue stones to be pitched vp Samuel pitched vp a stone also betwixt Mispeh and Sheu 2. Sam. 7.12 and called the name thereof Ebenezer Therefore not the rearing vp of a piller but the rearing vp of it to be worshipped idolatrously was forbidden Euen so of images For as I sayde they are ioyned of GOD in the place of Leuiticus as thinges like equally forbidden A most notable place also for the proofe hereof is that in Iosua where the Israelites woulde haue warred vpon their brethren Iosua 22. if they had erected that altar for religion which in déede they did set vp for a ciuill vse as there you may sée Besides all this doe wee not sée that GOD himselfe commaunded the Cherubims Lillies Pomgranetes Oxen Lyons and such like pictures to bee made and sayth he had giuen his Spirite to Bezaliel Exod. 25. whereby he might haue vnderstanding to worke all these workes Nowe thinke with your selfe would GOD eyther haue commaunded images to be made or ascribed the abilitie to doe such woorkes to the grace of his Spirite if in this commaundement giuen and published before the time he had simplie forbidden the same in all respectes It can not be vnlesse GOD should be contrarie to him selfe and therefore the Turkes or whosoeuer else so thinkes are deceiued The same might yet further be prooued by the commaundement of GOD to make the Brasen Serpent and by Christes not finding fault with Caesars image vpon the money that was shewed him and many proofes moe if néede were For the seconde opinion of them that thinke it lawfull to make any picture yea euen of GOD himselfe and to set them vp in Churches so long as no worship is doone to them as they are bare images there is great cause why they should be gainesaid and resisted euen in both But especially in the first for they oppose themselues to the true sense of this commaundement to diuerse other plaine Scriptures to the nature of God to reason and to the iudgementes and practise of godlie men as by particular viewe of euery one appeareth The sense of the commandement against it For touching the true and direct ende of this commandement it hath béene said before and is most true that it is chiefly to forbid al pictures of God as the most grosse blindenesse and impietie of all other bicause he may not be imagined to be like either man or woman or any other creature Other Scriptures He neuer was séene and therefore can not be painted or pictured like any creature Deutro 4.15 Esa 40.18 Acts. 17.29 but with a breach of this commaundement For other places of the scripture plainly forbidding the same I haue quoted them before nothing can bee more expresse Thirdly they oppose thēselues to his nature Nature against it which is such as no heauenly creature can resemble much lesse any earthly no natural thing much lesse any artificial And to set vp a picture of God not like him whether it be to offende him and to dishonor him if otherwise we cannot conceiue it let vs iudge by our selues who quickly woulde take it in great snuffe if one picturing vs should make either the eies too great the nose too long or high the eares mouth armes hands or any thing wrong Yea we would burst it in pieces bid away with it and not abyde the sight of it Yet dare we abuse the God of heauen our creator and maker and set vp 20. thousande pictures of him in seuerall places neuer awhit like him for it is vnpossible they should be neither one like another O Christ open our eyes that we may sée this vanitie and the sinne of that church that maintaineth this as good For truely it is fearefull thus to play with the Lord whom neuer eyes sawe nor can see as he is in nature and be●ng Fourthly they do against al reason for God is a spirite Reason against it and therefore ●annot be pictured God is infinite and ●herefore cannot be pictured God as often hath beene saide was neuer yet ●éene of any and then how is it possible ●o picture him Youth and age length ●readth thicknes white or blacke this ●ember or that these are not things ●●cident to the Godhead and therefore ●mpossible in verie reason to picture God Last of all they oppose them●elues both to the iudgement and prac●ise of the Godly in thus doing All practise of the godlie against it For to omit the iudgements of the Prophetes and Apostles so lately quoted crying against this impietie It is verie worthie noting that the auncient Father Damascene a defender of other images and pictures greatly yet saith Deum conarivelle effingere Lib. 4. cap. 8. rem stultam esse impiam non enim imagines Deus admittit To goe about saith he to picture God is both a verie foolish thing and a wicked For God may not be pictured And if you marke the practise of the godlie I pray you of all those notable visions and manifestations made vnto them which of them euer went about to make a picture Surely if they would not euer presume to picture God in that manner that they sawe him and talked with him because they well knewe these were but sparcles as it were of his glorie and maiestie that they sawe and hee in nature a farre other thin● than euer he appeared vnto them or they able to beholde if he had doone it howe shall we beholde nay O Lorde what blindenesse is it in vs to set him out as we list our selues and euen as euerie sinnefull man and rude painter pleaseth Therefore I trust we sée this to be a fault and euen forbidden in this seconde commaundement to make any image of God himselfe The thirde opinion of them that thinke there is a lawfull vse of some Images and pictures though not in re●igion is most true otherwise were the ●ift cunning and abilitie to doe these things by painting caruing grauing or such like a wicked thing when as yet we heard before that it procéedeth of Gods ●pirite either in Bezaliel or whosoeuer ●lse indued with it But then hereupō ari●eth another questiō as namely whether ●mages pictures in churches may not ●e had though we put no religion in thē Wherunto we may answere that how●oeuer it be tollerable in some mens o●inions and a thing indifferent to haue ●ome sort of pictures in the Church for 〈◊〉 ciuil