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	sin_n	soul_n	4,646	5	5.4196	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51986	Fair warnings to a careless world in the pious letter written by the Right Honourable James Earl of Marleburgh, a little before his death, to the Right Honourable Sir Hugh Pollard, comptroller of his Maties houshold. With the last words of CXL and upwards, of the most learned and honourable persons of England, and other parts of the world.	Pollard, Hugh, Sir, 1610-1666.; Lloyd, David, 16315-1692.; Smith, Henry, f. 1665.; Marlborough, James Ley, Earl of, 1618-1665.	1665 (1665)	Wing M686; ESTC R1009	20,131	51

live for ever DAN HEINSIUS A Master as Selden expresseth it tam severiorum quàm amoeniorum Literarum History-professor of Leyden Secretary and Bibliothecary of the same University and appointed Notary of the Synod of Dort said at last Alas as to humane Learning I may use Solomon's expressions That which is crooked cannot be made strait We may understand it several ways First all our Knowledge by reason of mans corruption is but a crooked ragged impedite Knowledge and for that reason a vexation to the minde for Rectitude is full of beauty and Crookedness of deformity In mans Creation his Understanding should have walked in the strait path of Truth should have had a distinct view of Causes and Effects in their immediate successions but now sin hath mingled such Confusion with things that the Minde is fain to take many crooked and vast compasses for a little uncertain knowledge Secondly the weakness of all natural knowledge is seen in this that we cannot any way either prevent or correct the crookedness of the smallest things much less to make a man solidly or substantially happie Thirdly That which is crooked cannot be made strait It is impossible for a man by the exactest knowledge of natural things to make the nature of a man which by sin is departed from its primitive rectitude strait again to repair that image of God which is so much distorted when they knew God they glorified him not as God they became vain in their imaginations and their foolish heart was darkned 'T is the Apostle's speech of the wisest Heathen Aristotle the most rational Heathen man that the world knows of in his Doctrine confesseth the disability of moral Knowledge to rectifie the intemperance of Nature and made it good in his Practice for he used a common Strumpet to satisfie his lust Seneca likewise the exactest Stoick that we meet with then whom never any man writ more divinely for the contempt of the world was the richest Usurer that ever we read of in ancient Stories though that were a sin discovered and condemned by the Heathen themselves A second ground of vexation from Knowledge is the defects and imperfections of it that which is wanting cannot be numbred There are many thousand Conclusions in Nature which the inquisitive judgement is not able to pierce into nor resolve into their just Principles nay the more a man knoweth the less discovery he maketh into the things he knoweth Thirdly in much wisdom is much grief and he that increaseth knowledge increaseth sorrow In Civil wisdom the more able a man is the more service is cast upon him and the more business he runs thorow the less enjoyment he hath of time or liberty His eminence loads him with envie jealousie observation suspicion forceth him oftentimes upon unwelcome compliances upon colours and inventions to palliate unjust counsels and stop the clamours of gainsaying Conscience fills him with fears of miscarriage and disgrace with projects of humour and plausibility with restless thoughts how to discover prevent conceal accommodate the adversaries or his own affairs in one word is very apt to make him a stranger to God and his own soul. In other Learning let a man but consider first the confusion uncertainty involvedness perplexity of Causes and Effects by mans sin Secondly the pains of body the travel of the minde the sweat of the brain and tugging and plucking of the understanding the very drudgery of the soul to break thorow that confusion and her own difficulties Thirdly the many invincible doubts and errours which will still blemish our brightest notions Fourthly the great charges which the very instruments and furniture of Learning puts men to Fifthly the general disrespect which when all is done it findes in the world great men scorning it as Pedantry ordinary men unable to take notice of it and great Scholars are fain to make up a Theatre amongst themselves Sixthly the insufficiencie thereof to make up what is amiss in our nature the malignant property it hath to put sin into armour to contemn the simplicity and purity of Gods Word And lastly the neer approach thereof unto its own period the same death that attendeth us being ready also to bury all our Learning in the grave with us These and infinite the like considerations must needs mingle much sorrow with the choicest Learning Methinks I could bid the world farewel and immure my self among my Books and look forth no more were it a lawful course but shut the doors upon me and as in the lap of Eternity among those divine souls employ my self in sweet content and pitie the rich and great ones that know not this happiness Sure then it is a high delight indeed which in the true lap of Eternity is enjoyed Cardinal MAZARINE HAving made Religion wholly subservient to the Secular interest amassed to his own interest and person all the Treasure and Interest of Europe and managed the Crown of France for several years together discoursed one day with a Sorbonne-Doctor concerning the immortality of the soul and a mans eternal estate and then wept repeating that Emperours saying Animula vagula blandula quae abibis in loca O my poor soul whither wilt thou go Immediately calling for his Confessor and requiring him to deal freely with him and vowing ten hours of the day for Devotion seven for Rest four for Repasts and but three for Business saying one day to the Queen-mother Madam your favours undid me were I to live again I would be a Capuchin rather then a Courtier Cardinal RICHLIEU AFter he had given law to all Europe many years together confessed to P. du Moulin that being forced upon many irregularities in his life-time by that which they call Reason of State could not tell how to satisfie his Conscience for several things and therefore had many temptations to doubt and dis-believe a God another world and the immortality of the soul and by that distrust to relieve his aking heart but in vain so strong he said was the notion of God on his soul so clear the impression of him upon the frame of the world so unanimous the consent of mankinde so powerful the convictions of his conscience that he could not but taste the power of the world to come and so live as one that must die and so die as one that must live for ever And being asked one day why he was so sad he answered Monsieur Monsieur the soul is a serious thing it must be either sad here for a moment or be sad for ever ARISTOTLE A While pleased himself with the worlds eternity but going off the world that notion could not secure him from the trouble and fear of a God for on his death-bed he said Ensentium miserere mei SENECA THe greatest Courtier and richest Subject of his time in the world was sometimes dubious as to the future condition of his soul yet could tell his dear Lucilius with what pleasure he could think of it

Miraris hominem ad deos ire Deus ad homines venit nulla sine Deo mens bona c. Et hoc habet argumentum divinitatis quod illum divina delectant nec ut alienis interest sed ut suis i.e. The soul hath that argument of its divinity that it is most pleased with divine speculations and conversed with them as with matters that neerly concerned it and when it hath once viewed the dimensions of the heavens contemnit domicilii prioris angustias Sir CHRISTOPHER HATTON A Little before his Death advised his Relations to be serious in the search after the will of God in his holy Word For said he it is deservedly accounted a piece of excellent Knowledge to understand the Law of the Land and the Customs of a Mans Countrey how much more to know the Statures of Heaven and the Laws of Eternity those immutable and eternal Laws of Justice and Righteousness to know the will and pleasure of the Great Monarch and Universal King of the World I have seen an end of all Perfection but thy Commandments O God are exceeding broad Whatever other Knowledge a man may be endued withal could he by a vast and an imperious Mind and a Heart as large as the Sand upon the Sea-shore command all the Knowledge of Art and Nature of Words and Things could he attain a Mastery in all Languages and sound the depth of all Arts and Sciences could he discourse the Interest of all States the Intrigues of all Courts the Reason of all Civil Laws and Constitutions and give an Account of all Histories and yet not know the Author of his Being and the Preserver of his Life his Soveraign and his Judge his surest Refuge in trouble his best Friend or worst Enemy the Support of his Life and the Hope of his Death his future Happiness and his Portion for ever doth but sapienter descendere in infernum with a great deal of wisdom go down to Hell FRANCIS JUNIUS A Gentile and an Ingenious Person as he was reading Tully de Legibus fell into a perswasion nihil curare Deum nec sui nec alieni till in a Tumult in Lyons the Lord wonderfully delivered him from imminent death so that he was compelled to acknowledge a Divine Providence therein And his Father hearing the dangerous ways that his Son was mis-led into sent for him home where he carefully and holily instructed him and caused him to read over the New Testament of which himself writ thus Novum Testamentum aperio exhibet se mihi adspectis primo augustissimum illud caput In principio erat Verbum c. When I opened the New Testament I first light upon John's first Chapter In the beginning was the Word c. I read part of the Chapter and was suddenly convinced that the Divinity of the Argument and the Majesty and Authority of the Writing did exceedingly excel all the Eloquence of Humane Writings My Body trembled my Mind was astonished and I was so affected all that day that I knew not where and what I was Thou wast mindful of me O my God according to the multitude of thy Mercies and calledst home thy lost Sheep into thy Fold And as Justin Martyr of old so he of late professed That the power of Godliness in a plain simple Christ wrought so upon him that he could not but take up a strict and a serious Life The Earl of LEICESTER IN Q Elizabeth's days though allowing himself in some things very inconsistent with Religion came at last to this Resolution That Man differed not from Beasts so much in Reason as in Religion and that Religion was the higest Reason nothing being more rational than for the supreme Truth to be believed the highest Good to be imbraced the first Cause and almighty Maker of all things to be owned and feared and for those who were made by God and live wholly upon him to improve all for him and live wholly to him Agreeable to the Apostle Give up your Souls and Bodies unto him which is your reasonable Service SOLOMON KEpt his wisdom he pursued such manly and noble delights as might not vitiate but rather improve his intellectuals Eccles. 2.1 2 3. I said in my heart Go to now I will prove thee with mirth therefore enjoy pleasure and behold this also is vanity I said of laughter It is mad and of mirth What doth it I sought in my heart to give my self unto wine yet acquainting mine heart with wisdom and to lay hold on folly till I might see what was that good for the sons of men which they should do under the heaven all the days of their life Again his wisdom was furnished with variety of subjects to enquire into he had magnificence and provisions suitable to the greatness of his Royal minde sumptuous and delicate Diet under the name of wine vers 3. stately Edifices vers 4. Vineyards and Orchards yea very Paradises as large as Woods vers 5 6. Fish-ponds and great Waters multitudes of Attendants and Retinue of all sexes mighty herds of Cattel of all kindes vers 7. great Treasures of Silver and Gold all kindes of Musick vocal and instrumental Further Solomon exceeded in all these things all that ever went before him Vers. 9. Moreover as he had the most abundant so likewise the most free undisturbed unbated enjoyment of them all he withheld not his heart from any there was no mixture of sickness of war or any intercurrent difficulties to corrupt their sweetness or blunt the taste of them Here are as great preparations as the heart of man can expect to make an universal survey of those delights which are in the creature and yet at last upon an impartial enquiry into all his most magnificent works the conclusion is they are but vanity and vexation of spirit vers 11. Which vexation he further explains 1. By the necessary divorce which was to come between him and them he was to leave all vers 18. 2. By his disability so to dispose of them as that after him they might remain in that manner as he had ordered them vers 19. 3. By the effects that these and the like considerations wrought in him they were so far from giving real satisfaction as that First he hated all his works for there is nothing that maketh one hate more eagerly then disappointment in that which a man expected When Amnon found what little satisfaction his exorbitant lust received in ravishing his sister Tamar he as fiercely hated her as he desired her before Secondly he despaired of finding any good in them because they beget nothing but travel drudgery and unquiet thoughts Let us hear the conclusion of the whole matter Fear God and keep his commandments for this is the whole duty of man For God shall bring every work to judgment with every secret thing whether it be good or whether it be evil Saint POLYCARP WHen perswaded to swear by the Fortune of Caesar and blaspheme or

it self so some can discern all faults but their own When gold is profered to thee wilt thou say I will come to morrow or next day to take it No no thou art glad of the present possession Consider that that most precious jewel Salvation is profered to thee daily yet thou makest no haste to embrace it A good clear Conscience should not regard slanderous speeches nor have they more power to condemn him then his own conscience to clear him To sacrifice the whole soul and body to the Lord is the highest service that we can do unto him As a great shower of rain extinguisheth the force of fire so the meditation of Gods Word puts out the fire of lust in the heart If they go to hell that do not feed the hungry cloath the naked c. what will become of them who take away bread from the hungry and cloaths from the naked c. If want of Charity be tormented in hell what will become of Covetousness God is never absent though the wicked have him not in their thoughts where he is not by favour he is by punishment and terrour All things may be shunned but a mans own heart Remember that though God promiseth mercy and forgiveness to penitent sinners yet he doth not promise that they shall have to morrow to repent in PLATO I Lle sublimis apex Philosophorum columen Arn. called for his friends about him and told them the whole world was out of the way in that they understood not nor regarded the eternal Minde i. e. God assuring them those men died most comfortably that had lived most conformably to Right Reason sought and adored the first Cause and his speech failing him he cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we understand he said God God having a little before answered his friend Aelius that enquired of him concerning God and the immortality of the soul thus In omnium animis deorum notionem impressisset ipsa natura That Nature it self had stamped an Idea of God upon the mindes of men Cum enim non instituto aliquo aut more aut lege sit opinio constituta manet atque ad unum omnium firma consensio intelligi necesse est Deos esse quoniam insitas eorum vel potius innatas cognitiones habemus de quo autem omnium natura consensit id verum esse necesse est Since the belief of a Deity arose from Custom nor was neither enacted by Law yet is unanimously assented to by all mankind it necessarily follows that there must be a Deity because the Idea of it is so natural to us If it were thus acknowledged in the Philosophical age of Greece when men bent their wits to unsettle the belief of such things as tended to Religion how much more might it be esteemed a general Principle of humane Nature in those elder times when not so much as one dissenter appeared that we read of among the more ancient Nations Now when these common Deities were so much derided by intelligent men and yet the order of the world seemed to tell them there was really a God though those were none those who had Philosophical wits such as Democritus and Epicurus set themselves to work to see if they could solve the Phoenomena of Nature without a Deity and therefore asserted the origine of the Universe to be onely by a fortuitous concourse of infinite little particles but herein they befooled themselves and their giddy followers who were glad to be rid of those anxieties of minde which the thoughts of a Deity and an immortal soul did cause within them And though Lucretius in a bravado tells us of his Master that when mens mindes were sunk under the burden of Religion Humana ante oculos foede cum vita jaceret In terris oppressa gravi sub Religione Primum Graius homo mortalis tollere contra Est oculos ausus primusque obsistere c●n●ra That Epicurus was the first true Gyant who durst encounter the Gods and if we believe him overthrew them in open field Quare Religio pedibus subjecta vicissim Obteritur nos exaequat victoria Coelo Yet Cotta in Tully reports the issue of this battel quite otherwise for although the greatest Triumph in this Victory had been onely to become like the beasts that perish yet if we believe Cotta Epicurus was so far from gaining any of his beloved ease and pleasure by his sentiments that never was School-boy more afraid of a Rod nor did any enemy more dread the Conquerour then Epicurus did the thought of a God and death Nec quenquem vidi qui magis ea quae timenda esse negaret timeret mortem dico Deos. So hard it is for an Epicurean even after he hath prostituted his conscience to silence it for whatever there be in the air there is an Elastical power in Conscience that will bear it self up notwithstanding the weight is laid upon it The Earl of STRAFFORD O Trust not in man that shall die nor in the son of man that shall be made as grass There is no confidence in Princes the onely thing that stands by a man is the bloud of Christ and the testimony of a good Conscience D r DONNE A Person of as great parts and spirit as any this Nation ever beheld being upon his death-bed taking his solemn farewel of his most considerable friends left this with them I repent of all my life but that part of it I spent in communion with God and doing good That person shall in a dying hour wish himself not a man that hath not been a good Christian. Sir SPENCER COMPTON CAlling to him such Reverend persons as Bishop Morley and Dr. Earles he raised himself upon his pillow and held out his arms as if he were to embrace one saying Oh my Jesus And intimating the comforts that then flowed in from the holy Jesus into his soul. After which holy ecstasie composing himself to a calm and serious discourse he said to the standers by O be good O keep close to the principles of Christian Religion for that will bring peace at the last EDWARD PEITO Esq. AFter he had told his Physicians that God had sent him his Summons it was his expression That all the sins of his former life did even kick him in the face and that if we do well now he saw the evil attending well-doing was short but the good eternal If we do ill the pleasures of doing ill pass away and the pain remaineth SALMASIUS THat excellent French Scholar whom the Learned men of his time never mentioned without such expressions as these Vir nunquam satis laudatus nec temere sine laude nominandus Gul. Riv. Pref. ad Vindic. Evang. Totius Reipub. Literariae decus went out of this World with these words in his mouth Oh I have lost a world of Time Time that most precious thing in the world whereof had I but one year longer it should be spent