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	nature_n	reason_n	1,625	5	4.6916	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93669	Votivæ Angliæ, Englands complaint to their king:, or, The humble desires of all the zealous and true-hearted Protestants in this kingdome, for a speedy and happy reformation of abuses in church government, being the onely meanes to remove these distractions, and to avert the judgement of God from us. : As they were expressed in sundry petitions, remonstrances and letters, lately presented from them to the king, upon sundry occasions. / Collected by a wel-wisher to reformation.	Spencer, John, 1601-1671.	1643 (1643)	Wing S4955A; ESTC R184528	61,579	125

added without necessity and therefore by some excluded without iniury The four humours blood phlegm choler an melaneholy be made in the liver all at one and the same time all by one and the same heat The difference of them is not to be imputed to this heat but to the condition and qualification of the subiect matter if they be mad when which is the Chylus that is the meat and drinke concocted in the stomack resembling perhaps no colour consistence Almond-butter now this though it seem to be one simple humour yet it never is no not in the greatest disease Fornelius if this Chylus be temporate in a temporate body then all these humours in that body are temporate in their kinde if all then choler does not alwayes proceed from an immoderate but sometimes from a temporate nay a weak heat For what mans liver how cold soever it be is altogether without it This Chylus is carried by the meseraick vains to the liver which encompasseth it with the same heat from all parts and penetrates it equally making of the temporate part thereof blood of the hot part choler of the crude phlegm of the terrene melancholy and all this at the same time Obiect But phlegm is cold and crude the rudiment and shadow of the blood and and may by further concoction be turned into blood Ans. T is true yet not therefore necessary that we should name all halfe-concocted-blood phlegm or think it proceedes therefrom For then we might call the Chylus our meat or whatsoever we are nourished withall phlegm which how dissonant from reason let the obiector iudge moreover if the whole masse of blood were made of phlegm and choler of that and melancholy of this and each thus of other successively there should be but one humour in us taking diverse names according to the degrees or continuence of heat working upon it as a river is called now thus now otherwise by the inhabitants of this or that towne as it passeth by it It may here seem to be required what phlegm is but of that hereafter Thus much of the Galenists opinions of the humours the Chynicks laugh at these and their defenders calling them Humorists c. And count it folly to fetch the common internall causes of diseases from these supposed humours but derive all from Suphur Salt and Mercury which three principles to speak properly are not bodyes but plainly spiritual as they say by reason of the influence from heaven with which they are filled nor are they spirits because corporall therefore of a mixed nature participating of both and do bear anallagey and allusion as followes viz. Salt Common Salt Acerbe and bitter The Body Matter Art Sulphur Salt peter Sweete The soul Forme Nature Mercury Salt Armoniack Acid The Spirit Idea Vnderstanding c. And as they extract these third principles out of naturall bodies so they resolve them into the same hence they argue that bodies are made of the same and therefore must be well or ill as these shall stand affected to say the truth doubtles that which being present in us makes us sicke and being expelled from us we are well was the cause of our sicknesse but common experience saies a body full of corrupted humours is sick and freed from them is well therefore here is no reason why we should not thinke those ill humours the causes of our malady on the otherside I thinke Bertinus was deceived when he said that not a crum of salt lay hid in the body which if any deny I thinke he deserves to be served as Lots wife Concerning the temper of the body and every part how the elements concur to their constitution over ruling qualities result how there is one equall temper where the qualities of the elements do not exceed each other in quality nor their substance in quantity how this is the rule of all the other eight to speak of these things is too large a discourse let it therfore suffice to know that when a man aboundeth with blood he is not therfore to be called of a sanguine complection if with melancholy humors of a melancholy tēper c. For the abundance of this or that excrement does not instantly alter a mans perticular temper doubtles choler phlegm melancholy may abound in any nature if in the liver be cold and dry blood a long time together it may encline the body to coldnes drines which is a melancholy temper Astrologers refer the vari●ty of the constitutions to the severall natures of the seven Planets and hereupon call some Ioviall some Martiall some venereall c. And from each Planet draw two constitutions as it shall be found well or ill disposed as from Mars well disposed they conclude a man valiant courragious fit to be an Emperour If ill they argue a man rash and foolhardy no better then a Tyrant He that desires to know more of this may have recourse to the learned treatise of M. Perkins stiled a resolution to a country man in the third volume of his works Of the Blood Blood is a humour hot yet temperate sweet and red prepared in the meseraick veines made in the liver of the temperate fat and aieriall parts of the Chylus and flowes from hence to all parts of the body Phylosophers affirme that we are nourished with his humour only Phisicians say with all four The seeming contrariety may be composed by the distinguishing thus blood is often taken for the whole masse conteined in the veines appointed to nourish the body now this masse is not homogenerall but of a diverse nature For the best and most temperate part of the blood is properly and in specie called blood the hot and dry part of it is called colerick blood the cold and moist part phlegmatick blood the cold and dry melancholick blood this diversity is answerable to the qualities of the Chylus whereof it is made therefore when Phylosophers say we are nourished with blood alone they understand the whole masse contained in the veines which neither Aristotle nor any other Phylosopher will deny to have parts of the foresaid qualities these parts of the blood thus qualified must not be taken for excrementitious but for alimentary humours since they all nourish the body here two things are questioned first whether there be any pure blood in the veins without the 3. humors 2. Whether the blood be only a mixrure of the third sincere humors so that choler or rather colerick blood in the veins should be the same with that wch is in the Gall I conclude negatively to both and think that the blood is alwayes accompanied with the rest of the humours which only resemble those which be separated and received into their proper vessells this of humours is the best the treasure of life many excellent things are spoken hereof insomuch that Empedocles and Critius say it is the soul Chrysippus Zeno say it nourisheth the soul It is needles here

his souldier and if he finds him peevish and froward give him a good knock upon his helmet and if he finde him willing and tractable then to commend and praise him Ninthly for matter of Physick you must advise with some learned Physician that doth well understand the nature of the disease and the constitution of his body for otherwise he may be prodigall of blood-letting and the want of blood may increase his melancholy he must likewise take heed of strong vomits that strain the head and distemper the brain in my opinion bathing and sweating and bleeding with horseleeches the safer way Lastly because these maladies and distempers are accompanied with a great deale of peevish crossenesse and wilfull obstinacie and a great part of the cure stands in the right crossing of them from those froward and furious humours which will require great patience and good observation for the generall use all faire meanes you can devise to gain them to the good and divert them from the ill but if that will not prevail you must have patience and passe it over as though you took no notice of it but if it comes once to this that they do perceive that you go about to crosse them and that you are in opposition and contesting with them then you must follow it with all importunity and resolvtion to subdue them and compell them to do it but be sure you take them with such advantages that you prevail otherwise the attempting of it will prove dangerous to your selfe and make them more outragious and insolent Postscript Master Dixie I pray be carefull to see these directions well performed and then I hope you will well deserve to have twenty pound a yeer for your paines otherwise I would be loath to perswade you to undertake such a dangerous imployment A Copie of a Letter to a vertuous Gentlewoman greatly afflicted in minde which it pleased God to give unto her great comfort BLessed be God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort which comforteth us in all our tribulations that we might be able to comfort them that are in any affliction by the comfort where with wee our selves are are comforted of God and humbly I beseech that gratious Lord that he will vouchsafe for his deare sonne Iesus Christ his sake to open your eyes that you may behold those unspeakeable mercies and comforts that he will in his appointed time give unto all those that do fear his holy name and call upon him faithfully Cosen I have lately receaved your letter wherein you doe acknowledge that when I was with you it pleased God you found some comfort praised be his holy name for it but since you have been very ill and so remaine some causes you shew for the same because you cannot be assured of the favour of God towards you the reasons that you alledge because you finde so small comfort in prayer and in hearing of the word Secondly because of your fearful temptations both past and still continuing these as I take it are your chief reasons being rightly understood they wil prove so many sound arguments to prove that you never had so good cause to rest assured of Gods favour towards you nor ever had so many testimonies of his everlasting mercyes towards you as you have now that afflictions chastisements and temptations are the signes of Gods favour and the markes of his children I pray consider what the holy Apostle saith Hebrews the 12. the 5. the 6. my son despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loveth he chasteneth and he scourgeth every son that he receiveth and mark how he concludes in the eight verse if therefore ye be without correction whereof all are partakers then are ye bastards and not sonnes is it not strange that you should vex and torment your self because the divell cannot prove you a bastard but it may be you may say it is not thus in your iudgement but then know that it is not fit for you to be a Judge in you own cause but submit your selfe unto the Judgement of Gods word which is the word of truth And beleeve his holy Apostles that knew how to iudge in those cases better then you and they will testifie that we have cause rather to reioyce then any wise to be discouraged with afflictions and temptations Saint Peter 1. 2 My brethren count it exceeding ioy when ye fall into temptations and the blessed Apostle Saint Paul when he was tempted and grievously buffeted by Sathan for the which thing he besought the Lord thrice that it might depart from him but what was he presently released no but receaved this answere from the Lord and he said unto me my grace is sufficient for thee for my power is made perfect through weaknesse and what was the blessed man dismayed with this answer or concluded as you would do that he was out of the favour of God because his prayer was not granted no such matter but rather doth conclude greater comfort and assurance very gladly therefore saith he will I rejoyce in my infirmities that the power of Christ may dwell in me therefore I take pleasure in infirmities in reproaches in necessities in persecutions in anguish for Christ sake for when I am weake then am I strong thus you may see how the Apostle out of Daniel gathereth matter of comfort and out of his own weaknes encreaseth great strength of faith and thus must you do in these fearfull temptations not so much as cast your eyes upon your own weaknesse nor upon the strength and power of your malitious enemy but you must looke up with the eye of faith unto our blessed Saviour Iesus Christ who is in the highest heavens and whose grace is sufficient for us and he it is who hath triumphed over sin death and damnation and hath tramped underfoot all the enemyes of our salvation and therfore with the holy Prophet say The Lord is my light and my salvation whom then shall I fear the Lord is the strength of my life of whom then shall I be afraid Now concerning your discomfort in hearing the word because you take so small comfort in the promises and are so much terrified with the judgements This I take it proceeds partly from the errour of your judgment in misse-aplying the same and partly from the malice of Sathan who evermore labours to drive us into extremities either with Eve not to fear the iudgements of God at all or else with Cain to thinke our punishment greater then we can beare but even from your weaknesse and from Sathans malice doth the Lord draw out that which may tend to his glory and to your great comfort and hereby I trust he hath broken up the fallow grounds of your heart and brought you to godly sorrow for your sins so that I do assure my selfe within this short time