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	natural_a	spirit_n	1,503	5	5.1182	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13519	The second report of Doctor Iohn Faustus. Containing his appearances, and the deedes of Wagner. / VVritten by an English gentleman student in VVittenberg an Vniuersity of Germany in Saxony. Published for the delight of all those which desire nouelties by a frend of the same gentleman	English gentleman student.	1594 (1594)	STC 10715; ESTC S115012	55,114	72

and the fulnesse of Trées gaue it the name of a Groue sodainely like as all such chaunces happe Faustus or Faustus Spirite clapt him vppon the shoulder saying VVagner good morrowe VVagner auayled his Schollers Bonnet thinking verily that he was some other Student but beholdinge his Maister Faustus he was most terribly affrighted and stepping aside he began to mumble to himself a Benedicite and crossing himselfe rehearsing and saying CONIVRO TE IN NOMINE PATRIS ET FILII ET SPIRITVS SANCTI c. making a Circle c. Faustus rowling his eyes and for méere fury and anger stamping bound for so he séemed with the vehemency of the Exorcisme ranne about most terribly the brimmes thereof that therewith the neighbour ground did séeme to tremble casting out a blackish s●omy sulphury smoake out of his mouth wherwith the bright ayr was much darkned at length appeased either forced with necessity or knauery he spake and that very distinctly VVagner qd he art thou afeard of me as of a Spirite or infernall Ghost am not I vngratefull rascall Faustus am not I thy Maister Faustus quoth VVagner very confidently what thou wert I knowe what also thou art who knowes not though once my Maister ●ow thou shalt be my seruaunt though once my friend and familiar now I may iustly tearm thée neither the Lawes of Diuels hath not made me secure from thy tyranny and howe may thy friendship auaile me For how can that helpe which is not affections are not amongest Féends nor passions amongest Spirits Wherefore Faustus if thou wilt that I be thy Maister as whether thou wilt or no I will Coniure thée c. to aunswere directly and truely to all my questions Ah VVagner quoth Faustus is this the duety of a seruaunt doest thou mistrust that in mee which neither I meane nor thou of honest thought and duetye oughtest imagine And as for affections in Spirites certainely there is none but I am none féele me my good VVagner behold flesh bloud and bones and Spirites haue neither flesh bloude nor bones Beléeue me I shall teach thée the nature and essence of Diuels I will teach thée that which neither thou canst desire of me or thinke Extra captum humanum Then my good Boy VVagner come to me and vse me not as a Spirite whose bodye is nothing but a Spirit and as Logicians say Substantia incorporea and I will open vnto thée the secretes of the World and Hell and else whatsoeuer in the workes of Nature Come my VVagner my sonne my darling my swéete delight and reioysing the onely hope of my labours boldly louingly curteouslye aboue all which am the very same matter and substaunce I once was and if thou doubtst as well thou maist reach thy hand to me for I cannot mine to thée and féele whether I am not as I say I am flesh bloud and bones VVagner halfe astonished at this his feruent spéech yet rather hearing it then beléeuing it Why Faustus let me speake to you somewhat more considerately thou saiest thou art substaunce and all substaunce is heauy and no heauy thing can ascend vpwardes and as thy conference with Mephostophiles doth plainely declare the place of Spirites is in the Aire in which nothing that is heauy can remaine and therefore thou art not substaunce or not Faustus Quoth Faustus that no heauy thinges is in the Aire is plainely fals for thou séest that materiall bodies are in the Aire as haile snowe and other meteors Whereto VVagner aunswered Faustus they truly are in the Aire not of the Aire and you know the causes of them are terrestrial vapors drawn from the earth by the attracttiue vertue of the Sunne and therefore they fall downe because they are heauy for were they of the Aire as are Spirites then shoulde they still remaine in it but briefly no violent motion may bee called naturall as that heauy materiall Dew is carried from the earth by a violent and contrary motion the Sunne therefore leauing the Zenyth of any Horison and comming to the Nadir oppositely the materiall bodies of Dew as the causes alwaies faile with the effectes and nextly the concretion of Snow and Haile because they are substaunce cannot remaine in the light and vnheauy Aire Wherefore I haue aunswered thée that thou art either a Spirite or not substaunce I wondred when I read this discourse with what patience the Doctor could endure so long an argument but it prooued otherwise for the Doctor brake foorth into these speaches vnable to containe himselfe any longer Wagner thou séemest to gather naturall arguments of Metaphysicall effectes I say vnto thée Wagner sith thou art thus far entred into a Philosophicall discourse that I being as I am Faustus may be for so I am a dweller in the profound Abysse of the Aire whose compasse is measurable in this that it is not mesurable For let vs speake according to men naturally the rather to fitte thy capacity we sée that in the regiment of mans body the man is of quality like to the predominant complexion and Element as if Chollar abound the man is light nimble and for a while furious seldome strong ready to meddle and carried away with phanaticke illusions If Bloud abound hee is ruddy faire gentle c. Et sic de reliquis If therefore the predominant Element is able so much to change the nature of man as to make it aboue the rest capable or incapable the same reason maketh that this body of mine which thou séest being gouerned and predomineirde by that quicke and ready spirite and soule which makes a man immortall is no hinderaunce why this corporal realty of me should accompany my spirite not as a body but as a parte of the same Spirite and otherwise VVAGNER the whole world is in the Aire and as it were the centre of the Heauens and what substaunces soeuer is made Fishes which dwell in the déepe Seas except and yet not alwaies are mooued in the Air Kit beléeue me I am as thou séest Faustus and the same very same VVagner almost at the last cast sayd we dispute not what you are Faustus but what by reason you may be Well answered Faustus séeing thou wilt not beléeue nor giue any credite to my sayings and which I prooue by argumentes I hope thou wilt beléeue thine owne eyes and if thou séest what I saye vnto thée thou wilt neither be obstinate nor incredulous and rather then VVagner whome I doe loue as my selfe should be carried away with so palpable an Heresie beholde Wagner and beléeue and streight waies he drewe his knife the Prologue of his knauery and looking first vppon Wagner and next on the weapon which he had in his hand as if with his eies he woulde haue mooued him to some pitty and mooued them to be witnesses of the trueth he strake himselfe into his thigh twise or thrise and after his stroakes followed bloud so hastely as if it woulde haue ouertaken the iniurious worker of his

giuen and to worke eternall damnation where that gift is wanting knowing it is the onely meanes to debell and conquere the christian thought for as a man is gouerned by a law by it liues so if any thing be euidently directed against him in it it slayes his hart it ouerthrowes him it takes away his power for euer nor is it more blasphemous to be speake to vs men then to God himselfe as it is in S. Alathero where the diuell was not afeard to assayle his creatour with most terrible argumentes of the diuine letter They which haue right mindes can perswade themselues accordingly but otherwise they may cauill as long as they will which they may do to their small profit assuring them this that in coueting by fault finding to séeme learned they make themselues the notes and reproach not only of the learned but euen of the absurd and barbarous rude fooles and that they are the onelye spirits of error contention and the chiefe causes of vnbeliefe by vayn reasonings and questions to the vnresolued christian But as for this spéech which is but Humile dicendigenus in very truth let them thus thinke that if there were any such controuersie betwixt VVagner and his spirit as is here mentioned that those are not the words which were spoken but that they doe procéede from a yong Scholler who gaue me this coppy and not of a diuell of whose familiarity frequency of other circumstantiue causes I will God willing in the Catastraphe and conclusion of this Booke deliuer vnto you my poore opinion In the mean while I will follow the matter into which we are fallen my good frends without further adoe I pray without any more excusiue phrase patiently expect the good houre wherein the death of this volume is prepared Mephostophiles taking breath a little presented his spéech saying it is said likewise Factum est autem vt moreretur mendicus c. And it came to passe that the begger dyed and was carried away of Angels into Abrahams bosome and that rich man died and was buried and he being in Hel lifted vp his eies when he was in torments and saw Abraham a farre off and Lazarus in his bosome Nor nothing doth that impugne which is said of the Papist that he cannot come into Gods presence nor be one of the elect vnlesse they be purified from their sins for which purification they ordain a place so terribly stucke with pins néedles daggers swords nailes c. so soultring with hote burning surnaces and so euery way formidable with materiall sulphury fires that no tongue can expresse nor any heart imagine wherein the sinfull soule must be many times and often clensed but I hope if this were true then Lazarus should haue bin likewise so drest in their terrible imagined terrors which he was not vnlesse they will be so impudent to say that he had no sinne I shall not néede to dispute how absurd it is to say that the sin of the soule in the body committed must be extirpated and purified by a materiall substaunce and rigour nor of the matter of the like argument And hereupon he semed to sigh as if some sodain thought had ouerprest his stomacke I can quoth he largely discourse of al diuine and humaine propositions but as the vnlearned Parrat who speaketh oft and much and vnderstandeth neuer any thing to profite himselfe Ah that vnto vs Spirites no secrets are secret no doings of man vnhid and yet wee Diuels cursed of God are incapable of any of Gods mercies though through them we were created We know repentance is the way to attaine the celestiall sauour we know Gods mercies how great they are that we ought to dispaire of nothing yet there is nothing such is our séeing blindnesse so it appertaine to God and godlinesse of which we doe not dispaire No Wagner wee are so farre from liuing againe as we are from certainty to bee saued But in stead of that we are crossed with all kinde of vexation for since the first time that I with my Maister and fellowes fell downe from Heauen being of the most royall order of Angels Potestates Cherubins and Seraphins riding vppon the winges of the Winde in all bright shining Maiesty and enioying the most glorious and uiuine presence of our Creatour till for our heart swelling pride and hawty insolency within as little space of time as wee were created in with his dreadful lightning threw vs downe headlong into the bottomlesse Abysses of the Aire wherein wee endure these tortures and like wicked souls with vs as our manifold deserts haue brought vppon vs. And for that we know that the way to mercy is vtterly denied and that we are as much hated of our selues as of God we thinke it the swéetest remedy in these manifolde miseries to haue partakers of our common woe with vs. Wherefore it is most expedient for vs to be thus enuiously malitious against all mankind making them too as far in Gods dreadfull curse as our selues VVagner melting at these words his eies vndid the great burthen of his sorrow strayning himselfe so long that he wept yet could say nothing but onely a small volley of sobs hastily following Mephostophiles séeing how VVagner was drowned in so déepe a melancholy told him pulling him by the sléeue that he would be still demaunding of such foolish questions which will profite him so little as mought be Knowest thou not quoth he that all the Rhetorickes are the seruaunts of my tongue or that we can moue pitty or hatred when we please foole as thou art forget these vaine conferences perswade thy selfe that they are but the effect of speach long canst thou not liue and yet doest thou liue as if thou didst not long youthly should be thy thoughts and fraught with the ranck lustines of conceite and amorous delight if thou wilt aske questions let them be such as appertaine to loue and wealth to pleasure to pastime and to merriment Howe saiest thou to such a one naming a Gentlewoman the most beautifull Lady vnder the cope of Heauen thou shalt enioy her nay any one so she be one whome thou lists to call beautifull whosoeuer thy eies shall lay their delight vppon And presently Musick was hearde so swéete so plenteous and so rauishinge as if on Musicke depended all swéete all plenty al rauishment The doors conuaying thēselues aside as giuing place to so diuine a fairenes entring in a blew Veluet Gowne rased and thickely beset in the gards with most pure Doches of gould not altogether ignorant of precious stones sued with royall Ermines loose about her her heads ornament though greater ornament to her head then her head there could not be was a kind of atirde Caule such as I haue séene none in England according to their description raised vp at the corners with stiffe square wiers of beaten gould on that a Chaplet or frontire of Roses on the Chaplet a vaile of Lawne