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	part_n	time_n	1,743	5	3.4636	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01631	Two common places taken out of Andreas Hyperius, a learned diuine, whereof, in the one, he sheweth the force that the sonne, moone and starres haue ouer men, &c. In the other, whether the deuils haue bene the shewers of magicall artes, &c. Translated into English by R.V.	Hyperius, Andreas, 1511-1564.; Vaux, Robert.	1581 (1581)	STC 11762; ESTC S105728	35,120	125

the lyfe of Hilarion doth shewe that the deuill did somtune set forth before the saide holy man to be hard of him the cryinge of yong children the wailing and lamentation of women the noyse of armies the blating of cattell and straunge sounds of diuers voyces that he ranne away rather for the sounde than for the sight And a while after he sheweth at vnawares when the Mone shined he sawe a chariot with fiery horses to runne vpon him and whē he had caled vpon Iesus before his eyes all the pompe was swalowed vp with a sodden openinge of the earth He addeth how ofre naked women appered vnto him while he laye how ofte verie great ple●●ie of delicates appered to him beinge an hungred And he reckeneth vp certaine other thinges And all things were on this wise prepared of deuiles which to call hym away from faith from feruent inuocation and contemplation of deuine things did set forth things not true but shapes and unages of thinges or els bodies for the time formed Secondly the instrumentes of the senses or the meanes by which they worke are otherwhi●● striken hurt by reason whereof they cannot decerner As for erample many tymes such humors are shed aboute the eyes for the which some man beleueth that he loketh thorowe a syue that he seeth gnattes or other sinal bodies parthy cleare partly unstie also cobwebbes the smal heyres of wol circles about candels that are lighted ● the wh●che disease the Phisitians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffusio a sheading abrode or a web in the eye and in ertendinge she sight of the eye all bodiesseme lesse but in diminishing thereof they all seme greater They that are sioke of of the disease called Glaucoma which is a humor in the eyes like christall accordinge to the proportion of the humor aboundinge do thinke all thinges are diuersly colowred And how the sight and other senses of them that be dronken are deceyued for because of the grosse humors that are dispersed is too much knowne And how saye you by this that the Media or meanes which are put in betwene the instrument of the sighte and the bodies laid against it do often bring to passe that thinges are iudged to be other thē they be Through glasse the sense and color is chaunged the same may likewise happen of subtile or thinne humors and exhalations dispersed by the ayre nigh vnto vs. And wood that is parte put into the water appeareth croked the which notwithstanding is right For that that thinges put betweene the instruments of the sences and the bodies layde against them doe cause such deceauing shapes And these impedimentes can the deuill easilye bring forth as well in the instrumēt of the sight as in the instruments of the other sences and he doth so beguile men that they beleue and perceiue other things then in deed they see and perceaue Thirdlye manie times are the powers of the mind troubled I say memorie vnderstandinge or reasoning thought imagination and the rest that are toyned to them wherof it commeth that they which are so affected cānot any more iudge right and they thinke they heare see and perceaue wondrous things and yet they are deceaued These effectes are seene in them which are sicke of the phrensie melancholie or madnes Galene in his booke of the differences of the effectes that followe sicknesses doth shew that Theophilus the phisition when he was sicke of the phrensie be thought that hee saw and hearde miusirels continually playing in his chamber and he commaunded they should be dryuen out But when he was recouered he could tell of all thinges that he or they which came to him sayd or did that is to say because only imagination in him was hurte and not cogitation or reasoning In many that are phrensie reasoning or cogitation is onely hurte in some the memorie also and more powers of the minde Furthermore the molancholicall humor hauing dommion doth cause that some doe thinke themselues to be bruite beastes whose voyces and motions they imitate that they be stone or glasse vessell that they are inuaded of murtherers enemies that they are inspyred with the power of God and foreshew things to come Hotte humors as bloude and yelow choler when they abounde and doe molest the brayn they cause madnesse and woodnesse so that men vse thēselues after the manner of wilde beasts And who is ignorante that the imagination of some otherwhile is so vehement either when they wake or when the other sences are at rest through slepe that they think themselues to perceaue doe those thinges which notwitstanding by no meanes they doe Wheras therfore deuils when God doth permit can infecte meate drinke the ayre that is dispersed about vs and therfore also may strike our bodies with diseases and other discommodities it is neuer a whit to be maruayled at if also they hurte our brayne and the powers of the minde abydinge therein that we thinke we doe perceaue and doe straunge thinges Hether may be referred that which Augustine in the 18. booke De Ciuit. Dei cap. 18. doth make mention of in these wordes A certaine man did reporte that at his owne house in the might before hee slept he saw a certaine Philosopher very well knowen vnto him comming vnto him and that he did expounde vnto him certaine Platonicall matters which he being afore requested would not open And when it was demaunded of the same philosopher why he did that in that other mans house which he denyed to doe in his owne house when he requested it I did it not saide he but I dreamed that I did it But by this meanes that which the one dreamed was declared vnto the other being awake by a phantasticall Image Thus much hath Augustine And a little before in the same place he had sayd The fantasie of man as in dreaming when men sleepe so also in cogitation while they wake may be innumerable kinds or sorts of things be diuersly altered of this sorte is that which in a certain Canon of the Auciran counsell held the yeare 308. Certaine doe affirme to be written it is reported of Gratian 26. Duest 5. Canon Episcopi Certayne wicked women beynge gone backe after Sathan seduced by illusions of deuils and phanfasies do beleue and porfesse that they do ryde vpon certaine beastes in the nighte houres with Diana a godnesse of the pagans or with Herodias or with an innumerable multitude of women and that they passe ouer a great deale of grounde in the dead time of the night and that they obay her commaundement as their Lady mistres and that they are certaine nights called foorth to doe her seruice And after a few wordes he saith Priestes ought to preach that by all meanes these thinges are false and that suche phantesies are put into the mindes of the faythfull not by a godly spirite but by a wicked spirit● for Sathan which doth transfigure or chaunge him selfe into an aungell of

these thinges and without them the like may come from some other thinge other causes and h●●●es comming to but of God him 〈◊〉 are all things made perfect and if I may ●e saye thorowly finished One planteth another watereth but only God geueth the encrease and neyther they which plant or water are any thinge but God alone is all in all 1 Cor. 3. 1 Now will I answere to theire argumentes in order As cōcerning the Meteores it is false that they come by the force of the Starres First al their matter is beleued to be brought forth out of these inferiour thinges and there is a certain force in the earth it self to cast out vapors what soeuer is of that sort Moreouer such matter abideth nere vs in the ayre very farre of frō the stars and is freely and at libertie moued or driuen vntill it haue taken some conuenient forme Besides that oftentimes the mater being gathered together is sodenly disseuered and againe whē it is thought not to be some of the Meteores come foorth As for the Cometes the Philosophers themselues dare not ascribe vnto the starres Many of them affirming among whom is Seneca that they are peculiar stars shining by the commādement of the highest God that they may shew some strange thing vnto men Besides that what great varietie of the Thunder and Lightning is there we contrary to the lawes of the philosophers haue felte them euen in the middest of winter and in colde Regions as also that Snowes haue fallen oftentimes in summer Furthermore the violence of the lightning is maruelous wherwith huge building are caste downe money is melted the lether of the purse being vnhurt the bone of the legge is broken the flesh without remayning whole a man staine and no signe of a wounde Of these I say and the like what reason I pray you will they geue Wherfore Aristotle him selfe graunteth in the beginninge of his meteorology that there are many thinges spoaken of this matter doubtfull and vncertaine and some things to be so so touched And if otherwhile they doe foreshew a Comet or some such thing to appeare yet we must see again how oft they are deceaued and doe deceaue how ofte in like maner such thinges are seene when as no man hath shewed any thing afore so that no such kind of predictions are nothing els but light and vncertaine coniectures Finally whereas Aristotle doth define that all these inferior bodies are moued and gouernd by the motion of the celestiall bodies we will take it as spoken of him which hath bent his minde to search out onelye naturall causes and humaine wisdome As for the true God the Author and gouerner of all thinges he neuer did know Whilest he doth beholde and looke vpon the creatures more then right was he coulde not ascend to the Creator himself wherof it commeth that the selfe same Aristotle hath defyned that the world was not made in time but that it is eternall and many other things contrary to the truth of the holy scripture Let vs therfore follow the scritures which manifestlye doe perswade that all meteors are formed shewed forth by God alone when and how it pleaseth him God is said to geue raine Psal 147. Amos. 4. Mat. 5. Act. 14. to bring the winds out of his treasures Psal 135. to stirre vp a showrie storme which lifteth vp the waues of the sea throweth down the shippes with a vehement force And straight way againe commaūding the tempestes to cease and the waues to be ●il Psal 107. Also Iob. 37 God hath thundered with his voice doing maruels and great thinges we not knowing how they be done He speaketh to the snow that it may be vpon the earth Also out of his priuie chambers cōmeth the whirle-winde and out of the seatterings of the cloudes his colde By the breath of God the frost is geeuen and the bredth of waters is frozen Beside that for the watring of the earth he weryeth the cloudes and againe he driueth away the cloudes with his light 〈◊〉 Moreouer the earthquake when Christ was in dying Mat. 28. those which are shewed to come before the day of the last iudgement Matt. 24. Luke 21. As also Act. 4. and 16. are written that they shall be wrought by the power of God 2 To the second argument wherwith it is said that hearbes trees and fruites are very much holpen with the heate of the sunne moistnes of the moone it may be graunted that by some meanes they are helped But that they are the cause that they grow or spring foorth so largely as they doe that I doe constantly deny For euen the earth it selfe doth within nourish a certaine natiue heate Beside that euen through the same earth waters are shed abroade here and there as it were in vaines the which we must graunt no lesse nay rather because they are nigher more to auaile then the sunne or the moone What say you to this that God oftentimes euen without dewe or raine doth make the ground fruitfull and sendeth plentie of corne chieflye in Egipt where the common watering chaūceth not with raines but with the yearely ouerflowing of Nilus Plinie witnessing it Lib. 5. cap. 9. and lib. 18. cap. 18 and other wryters Farthermore the dearth of corne is seene sometime euen then when raine inough and inough hath falne before For God punisheth the sins of men by what meanes he listeth Againe when it lyketh him sodenly and in very great drought hee geeueth aboundance of all thinges the which in the time of Elias and Elizeus and many other times is marked 1. Kin. 17.18.2 Kin. 18. Psal 107. it is plainly said that God turneth Riuers into a wildernesse and the water springes into a thirstie or drie place And also he chaungeth a fruitefull lande into barrainenesse for the wickednes of thē that dwell therein And againe he chaungeth the wildernesse into a poole of waters and a drie lande into water springes c. Wherefore with great cōsent haue the fathers taught that it ought not to be graūted that with the heate or helpe of the Sunne any thinges here are increased or els come forth Basilius of the sixe dayworkes the first homilie the Lorde saith let the earth bring forth green herbe By it selfe let it bring foorth herbe needing the helpe of no other thing at all For because some think the Sunne to be the cause of those things which grow out of the earth by meanes of the attraction of the warmth that draweth the force of which is in the depth of the earth to the rimme or outside euen therefore more auncient is the making of the earth than of the sunne With which error let them that be deceaued cease to adore the Sunne as if hee gaue the cause of life If therfore they wil beleeue that before his generation or beginning all thinges about the earth were made let them also remitte the vnmeasurable seruing of him thinking thus

procreation of children is accoūted among the singular benefits of God Why did ●nna the wife of Eicana and other saintes require children to be geuen them of God Or is there any that will builde vpon this that soules are put into bodies by the Sunne which it selfe is without soule Let then this humaine and carnall philosophie geue place and let all men acknowledge the facultie and benefite of generatiō yea and power also to put soules into the bodies to be receaued not of the Sunne the Mone or any stars but of God alone which hath wisely made the members of generation 4 The fourth argument is very weake For it doth not follow for because that some thinges haue like affections with the Moone that they take the same of the Moone But this shal be more aptly saide that looke whence such affections come to the Moone euen from thence also come the like affections in other thinges which by them selues and of their own nature doe containe the beginninges of chaunges diuers qualities No man will rightly say because that the most parte of liuinge creatures slepe in the night and also doe certaine other thinges at the same tune and after the same maner that men are wonte to doe the like that they take this facultie of men With what right then shall wee affirme that such thinges as are incresed or diminished when the Moone encreaseth or diminisheth or els are chaunged by any other meanes that they take the cause of this chaunge by the Moone But these things shal suffice as touching the power of the heauenly bodies vpon the inferior bodies which lack reason 5 Now remaineth that I should shew what force those thinges that is the Sunne the Moone and the Starres haue ouer men which are indued with reason The Priscillianistes as I sayd before and certaine of the Schooledoctors of the same opinion inferpreting the seconde booke of sentences of Petrus Lombardus Distinct 14. haue attributed to the Starres more thē right was Two principall pointes must here be discoursed The one whether the of man be moued by the power of the Starres The other whether any certaintie of mans life and the good or euill actions in the same may bee forshewed by the position of the stars As touching the former question I will plainly proue with diuers reasons that in no wise it is to be graūted that the will of man is moued to doe anye thing by the force of the Starres Firstly If it like you to behold the principall cause wherwith many are moued to affirme the contrarie you shall finde it very weke They were perswaded that all inferior bodyes without exception were diuersly affected by the Starres that being graunted they went further and gathered when as the bodies were so affected the organes or instruments themselues of the sences set here there in the bodies were affected also and of the instrumentes affected it seemeth necessarie that the sences themselues likewise should be mooued as we see in them of whō some partes specially being within are hurte nigh their eyes also which are diseased with madnesse phrēsie melancholie c. Furthermore the instrumentes sences being moued from thence passeth a certaine force to the vnderstanding and will In this order therefore and as it were by certaine degrees the will of man shal be moued or as they say inclyned by the stars But I in the premisses haue sufficiently shewed that the Celestiall bodies doe not as they thinke worke in these inferior bodies no not in those which are without life and which are without reason How much lesse then shall they worke in the bodies of men whom God hath garnished with reason and iudgement aboue all the Creatures that that liue in the earth Therefore the Starres doe not one iote bring any thing to passe in the vnderstandinge or will of man Secondly the holy scripture doth plainly attribute to God the inclination and gouernmente of mannes harte that is to say of the vnderstanding and will of man Prouerb 21. As the Riuers of waters so the harte of the king is directed by the hande of the Lord he doth encline it whether he wil Prouerb 16. The harte of man must deuise his way but God will order his going Prouerb 20. The goynges of a man are of the Lorde and howe then shall man be able to vnderstand hys waye And many suche lyke sentences there are The Scripture also doeth in manye places commaunde that we shoulde fashion our will to the will of God whych doth rule our will and that we shoulde alway way say as ofte as we purpose any thing If the Lord will Thirdly if the actions of man were distinguished of which it is manifest that some are Spirituall and inwarde pertayning to the worshiping of God and health of the soules some earthly or outwarde and belonging to Princely or houshold gouernmēt some to be meane tending directly neither to good nor ill we shall finde none of these of which it may be sayd that they are gouerned of the Starres but rather we must graunt that they depende and are moued of God alone For as God alone doth rule our actions so doth he rule our will Fourthly no nor the precepts geuen of the obseruers of the Stars can stande firme or promise any certaintie For where as they commaunde to beholde the signes of the zodiac in euery bodies natiuitie in the signes to distinguish the degrees in the degrees the sixtieth partes in those sixtie partes the very small diuisions of minutes or scruples it can not be as Basile in his sixt homilie doth playnly proue and Augustine in his fifte booke De ciuitate Dei cap. 4 doth confirme that such distinctions of verie smale partes should be exactlie inough noted in the horoscope or the signe ascendent and in the Starres partly fixed partly wandring How then can be rendered causes saith the same Basile for the which of two which are both conceaued and borne in one indiuidible as I may saye moment of tyme that the one afterward becometh a King the other a begger how happeneth if saith Augustine in his fift booke De ciuitate Dei cap. 2. that in twinnes in whome is marked a maruelous consent of momentes in theire conception and in their birth and in the other thinges adioyninge to them that yet there is seene a bevy great vnlikenesse of health of strength of maners and of all their estate The same ●tigustine in the 4. chapter addeth a notable erample of very great dinersitie in all theire succeedinges throughout all theire life of the twinnes Iacob and Esau out of the 25. chapter of Genesis What say you of this that the Mathematicians themselnes doe teach contraricties aswell of the forme of the choosing of the 12. houses For the oide Mathematicians doe it one way Ptolomeus anotherway Cāpanus another way Ioannes Regiomontanus another way as of the maner of accounting and one doth teproue another of errour By

lighte when he hath faken the minde of any woman and hath subdued her vnto him through vnbeleefe straightway doth transforme himselfe into diuers fashions and similitudes of diuers persons and doth bring out of the way by all by-wayes the minde which he holdeth captitle deluding it in dreames shewing somewhile ioyful things somewhile heauie thinges somewhile knowen persons somewhile vnknowen persons And when as only the spirite doth suffer this the vnfaithfull minde supposeth these things to happē not in the soule but in the bodie c. These and such like thinges therefore happen when as the powers of the minde as I sayd before are troubled Fourthly The deuils oftentimes doe quicklye place some bodies in steade of other some whereof it cōmeth to passe that we suppose those former to be chaunged into the latter and so our sences are deceaued by the only alteration of the bodies And therfore August in his worke De Ciuitate Dei Lib. 18. Cap. 18. doeth say That the felowes af Diomedes were not chaunged into birdes as they commonlye fabled but that they were taken away and destroyed by euill Aungels Reuengers and in their stead Birdes being brought from some other place were sodainly set downe the which birdes those that haue falsly supposed those men to be turned into since that time haue called the fellowes of Diomedes or Diomedes hys birdes In like maner Iphigenia the daughter of Agamemnon when she stoode before the aulter to be slaine was quickly taken away by some euill Spirite and in her place was placed an hind the same spirit doing it This is a token that it is true for that she was afterwarde found aliue in Chersonesus beside the moūtayne Taurus And there was presidense of Dianas sacrifice And oftentimes are vnbeleuers by this meanes deceyued of deuiles and these mockages haue geuen a beginning to so many triflinge transformations as of Ouid and other are famously set forth From these doth not greatly differ the fraud of certaine vacabunds iugglers which playing with the nimblenesse of theire arms hands are thoughte to thruste themselues thoro we the arme or tongue or forhead● with a dagger to drawe out bloud and to do many other things when as notwithstandinge they do nothinge els but sodenly chaung the instruments and doe deceyue with the onely swiftnes of motions By these meanes therefore by others which the deuile being endued with the knowledge of natureall thinges and with passinge experience doth vnderstand and mans wit doth not conceyue men may be deceyued aswell of the deuill him selfe as of those whome he teacheth so that of diuers things they apprehend false opinions And God doth somtime permitte that eyther with incantation or els with the foresaide forms of illusions men be hurt or take damage whether in theire bodies or in sences of the minde or in o ther thinges not for because of the vertue or strength of any wordes or actions which are done of the Magitians with obseruatiō as though in them were some syngular force but for the couenante that priuelie they haue with the deufles by cen● sone of which couenant the deuiles do gladly performe onto there worshipperes the things which they tequire as farre as they can and specially those things which are fitte to hurt Moreouer God doth permitte the deuiles to exercise theire power upon some as well for the sinnes of them which desire that other may be hurt the which because they haue once geuen them selues to the deuil God will harden in theire wickednes as also for theire sinnes who are touched with the harme or els for some other causes whcih are hidden and yet alwayes on God his behalfiust According to which opinion I haue read Augnstin in a certaine palce to haue spoken as touthinge these matters Neither sures iy it is lawfull to put away these mischicfes with other mischiefes that is to saye with charmes or inbocaffon of deuilles for that were to aske at the deuill the author of all euile that which is good which ought to be waighted for at God alone and of him is wonte to be geuen but by faith in God and the fruites of faith that is to say with prayer and almes we must require of God that he accordinge to his goodnes deliuer vs from eilill And if it be not so taken awaye then if remaineth that we suffer paffenflie all incommodities as longe as it shall seeme good to him to punishe and to trie vs Which maner of coūcel against this kind of temptations and daungers to be bsed is here there commended in the soripfures also in the 33 question 1 Cano. Spiper Sortiarias And so also Macaruis brought to passe that the parentes of the wench were no longer letted with the bewitehing c. Now must I speake of those things which I haue referred to the second order of magicall matters that is to say of diuinations I haue reekened vp those formes of diuinations which the scripture doth mention if anie desire more he may seeke them out of other wrytcrs In the prophetes writhinges they are all in generall condenmed And the godlie are commaunded to aunyde them and that chiefly for these causes first for that they are inuented of the deuill whose workes are all euile and do tend alwaye vnto mischiefe Wherfore very farre are distant prophane diuination and holy prophesie as well because that is faught of an euil spirite and this is adininistred of God and the holie Ghost as also because that is not of what things so euer but onely of certayne thinges and for the most part euill and this may be accounted of what things soeuer but esperedye see the naturall causes prepared For naturall causes beinge layde the effecfes doe alwayes for the most parte follow By which teason both Phisitions and Husbandmen ofcen doe fore see that certaine thinges do follow of sure causes And in bruite beastes also may be considered in certaine hidden power of perceauing afore things that are to come whereof are noted by their motions and actions raine tēpestes and many such like thinges And because they are throughly cunning in many thinges by long erperience of time they can most certainly pronounce of as such like thinges Therefore oftentimes doe they gather Prophesies of those effectes which are wrought by the helpe of naturall thinges Thirdly they doe marke what thinges are alreadie prepated in any place or beginne to be done And these selfe same things then straight way shew to some bodie dwelling in another place and perhappes far distante which as a Prophet doeth manifest the same to all men and de sireth to seeme to bee a shewer of thinges to come And when the men of that place do after a certain space perceaue that the matter is so as it was tolde them they thinke that of that thinge there was bttered a pro phesie Yea easie it is for the deuil which is of a most subtile and most nimber nature and doth most swiftly