Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	die_v	life_n	5,110	5	5.0778	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80530	Experience, historie, and divinitie Divided into five books. Written by Richard Carpenter, vicar of Poling, a small and obscure village by the sea-side, neere to Arundel in Sussex. Who being, first a scholar of Eaton Colledge, and afterwards, a student in Cambridge, forsooke the Vniversity, and immediatly travelled, in his raw, green, and ignorant yeares, beyond the seas; ... and is now at last, by the speciall favour of God, reconciled to the faire Church of Christ in England? Printed by order from the House of Commons.	Carpenter, Richard, d. 1670?	1641 (1641)	Wing C620B; ESTC R229510	263,238	607

where in passages are farre otherwise related then they were done When I was a Spaniard a Priest having beene put to death in England there came presently a relation that the quarters of the Priest being brought to the Judges house he commanded them to be laid by a hanch or two of Venison which by chance had beene then presented to him and most unhumanely compared the one with the other jesting and scoffing at them The English Jesuits have beat the Spaniards into such a stupidity by perswasion that they scarce either see them or the Schollers even in the streets but they run to them and kisse their garments thinking they will all very suddenly be Martyrs And somtimes they runne upon confessed sinnes that they may please and flatter the senses of people Michael Angelo a Painter of Rome having enticed a young man into his house under the smooth pretence of drawing a picture by the sight of him bound him to a great woodden Crosse and having stabbed him to the heart with a Pen-knife in imitation of Parrhasius that had tortured an old captive in the like cause drew Christ hanging and dying upō the Crosse after his resemblance yet escaped without punishment And this picture because it sets forth Christ dying as if the picture it selfe were dying and with a shew of motion in every part and because it gives the death of Christ to the life is had in great veneration amongst them And that their Churches may not want fingers they take somewhat from their children in their cradles which if many of their Priests did misse they would not be so much mischievous neither should I and others have had ground to suspect the young English Jesuits in their Colledges that are so full of sport and play with the fairest amongst the boyes One example in a kinde will suffice it hath beene often in the mouth of an English Monk that he hath wrought more conversions of ours to their way in Tavernes then ever any of his Order hath done with all their observances of times and places But he more loves Tavernes and Women then soules or the tongues of his fellow-Monks are not true to him Surely this Monk deserves not to be kneel'd to when he is first seene for a blessing as the Papists of England are wont to behave themselves towards their Priests He will give a curse rather by drawing his humble suppliants if men to the Taverne if women to his chamber It is no hard matter to varnish over these abuses Reader be carefull Arts are wondrous things they will make new things change old things doe all things If you be not very wise and wary they will deceive you with excuses glosses pretences professions expressions accusations And he that suffers himselfe to be deceiv'd by another is his foole O how easie it is with a word a gesture a countenance to make men ridiculous It is not possible to write but many things will lie faire to the stroke of a troubled and carping disposition Their way is known they joyn their heads hearts pains and pens together Some Index-men looke into Authors some invent the matter What pertaines to severall Sciences is distributed to severall Masters of those Sciences One disposeth the matter another cloaths it in language On my part there are but two I and my selfe and one of these two knowes no more then the other They know me and the secrets of my life their Authours and their personall faults shall escape my knowledge Thus indeed they stand on the higher ground But Christum loquenti linqua nunquam defuit saith Prudentius a tongue was never wanting to Christs oratour And every Christian hath lived in open warre ever since he was christened with all the Devils in Hell CHAP. VII NOw that I may take my leave mannerly I shall turne with an Apostrophe to the Papists First my old friends pray leave to stile your selves Catholiques at least for this reason If you be Catholiques our great ones that are very great and yet more good then great differing and dissenting from you in many and those waighty points of faith as it is confessed on both sides what are they you thinke mischievously but speake if you dare And what differeth it to call them I know the tearme in expresse words and to call them so by necessary consequence Well well goe and leave it It is too common with you to blurre and stigmatize whole States and like the Jtalian to wound deeply even when you crouch humbly Secondly bee not so importunate for Mercie before you deserve it For Mercie being more neerely allied to goodnesse then to power is not so much engaged in the illustration of power as in the preservation of Goodnesse And Goodnesse will not be Goodnesse if it concurre with Mercie in giving way to the propagation of Evill of Idolatry and the doctrine of Devils or in countenancing the professours of superstition and prophanenesse The Prophet David proclaimeth that hee was alwayes an enemy to Gods enemies And Mercie hath no proper object I meane both divine Mercie and all other Mercie regulated by it but those mournefull conditions by the repeale of which either true Innocencie may be restored or Gods holy truth and service advanced and that either in the fruit or in the flower either in the perfection or in the preparation or God glorified not in the by but directly God is mercifull to sinners else I am in a miserable case but upon supposition of their future amendment not upon a demand that they may remaine inwardly in statu quo prius in their former perverse estate Thirdly doe not pretend a submission of heart except you be heartily submitted For men will not think that you who erewhile were generally I will not say so insolent but stirringly disposed that it was not easie for a serious Protestant to walke on his way without reproaches and affronts from some of you are now grown so humble and submissive on a sudden except they worke as you doe by enforcement and force their understandings to which they are never bound but in matters of Faith when they leade them captive in obsequium fidei in obedience to Faith Fourthly doe not promise onely that to lawes you humbly will submit but doe it For hitherto you have not Which I thus make strong by proofe You have fostered and cherished many thousands of Priests in your houses and now doe in opposition to and in defiance of the firme lawes of this Kingdome who cease not to trouble the whole State Kingdome and to set all on fire with their scandalous and fabulous reports and with their seditious and libellous Pamphlets who daily pervert the Kings good subjects and draw them by as many devices as the great Plot-master of Hell can hatch or invent from their duty to God and allegiance to the King then which there are no stricter obligations no ties more sacred You promise to doe the contrary of

away into fruitlesse scum which remaineth here and there on the top of the water to obey all tides and to be tossed and tumbled with every winde Invention can assigne no other cause of all this but sinne All the punishments that ever were are or shall be inflicted upon men All the evils which ever did doe now or shall hereafter fall heavie upon Creatures be they sensible or unsensible appointed for mans use draw life breath strength sinewes and all their force from the foule sinnes and superstitions of the world Pause here a little and give place to a pious meditation If Almighty God did so rigorously punish those adulterate Cities of Palestine with Sodome the chiefe head of them that besides the present punishment of a sudden overthrow by fire and brimstone from Heaven as if justice could not stand quiet in such grievous crimes the Countrey which once was a second Paradise another garden of the world now at this day lies so pitifully desolate that nothing is to be seene but black and sutty ground ashes and stones halfe burnt there remaining in the middle a great Lake called by a scornefull name mare mortuum the dead Sea from which a darke smoke continually rises most pernicious to man and every living creature where are no trees but such as are hypocritically fruitfull Apples indeed hang openly and which in the judgement of the eye are ripe but come to them enticed with their colour presse them with the least touch they scatter presently into vaine dust The substance of this we read even in Heathen Authors Solinus Cornelius Tacitus but especially Solinus c. 84. Corn. Tac l. 5. hist Joseph de bell Jud. l. 5. c. 5. and with a more free addition of circumstances in Josephus the Jew borne and bred up not farre from this unfortunate Countrey Behold here a wofull extremity It was a rainy morning with them and yet wondrous light The were burned to ashes before they could rise either from their beds or their sinnes And because they were such deserving sinners and yet were not quick in going to Hell Hell came to them in fire and brimstone Five great Cities and every part of them were all on fire together and it burnt so violently that all the Sea could not have quenched the flames And was not Gods Anger burning hot me thinkes now I heare the damned in Hell cry from all sides fire fire fire and yet no creature will ever be able to quench the least sparke of it O the goodnesse of God that holds me up over the great Dragons mouth and yet still out of his mouth though he does crave and whine and cry for me If I say God Almighty imprinted with an iron instrument these horrid markes of his anger on the hatefull forehead of one Countrey for the sinnes of some few people what O what will hee doe or in what strenge and new kind of anger will he expresse himselfe in the black day of judgement for the sinnes of the whole world Especially since that sinne is now growne exceedingly more diverse both in the species and in the particulars then it was in the infancie or childhood of the world In the day of judgement when the Devill questionlesse as Saint Basil observes will say something before the Bench to aggravate the matter Heare great Lord of Heaven and Hell I created not these people nor could I bring them from nothing Nor did I engrave my great signe and Image in their soules I did not take their nature I did not sweat bloud nor die for them I did not send Apostles and Preachers to signifie my will to them in a most powerfull manner or give grace to effect it I never wrought a miracle to bring waight to my sayings Nor did I promise them a Kingdome or eternall blessednesse but truely prepared for them a dark Dungeon where they shall lie and die with me eternally And yet behold mighty Judge my cursed crew of reprobates is the greatest by infinites whom though I much hate yet I much love their company And if we looke before Sodome God in his dreadfull anger drowned all the world for sinne both man and beast behaving himselfe in regard of mans beastly sins as if he scarce knew which was the man and which the beast Had we beene as we might have beene in the number of those poore lost wretches where had wee beene this day Distressed creatures they climed the trees they flew to the tops of the mountaines to save their lives Happy was he or she that stood highest But all in vaine The waters rose by some and by some they waiting with trembling expectation the Floud gat up as high as they the waves tooke them roaring as loud as they and their sinnes sunke them Part of them cleaved to boards plankes and other floating moveables for a while the drunkard to the barrell the covetous man to his chest of mony as very desirous to stay in the world and sinne againe but no creature of God was willing to save his enemy And every one that is like to Vlysses praised by Homer with this elogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee knew the Cities and manners of many people may quickly give us to understand how strangely the world in many places is defaced and wounded for sinne Vae laudabili vitae hominum saith Saint Austin si remota misericordia discutias eam Woe to the good lives of men if thou O Lord shalt discusse them without mercie We then with our bad lives how many woes shall we undergoe And the rather because it is most true which the same Saint Austin teacheth Multa laudata ab hominibus Deo teste damnantur S. Aug. lib. 3. Confess c. 9. cum saepe se aliter habent species facti aliter animus facientis Many things praised by men are condemned by God because oftentimes the outward barke and appearance of the deed doth not correspond and fall in with the minde of the Doer O Sinne it is a great vertue to hate thee A Toad is a very pretty thing in comparison of thee And now I remember a Toad is Gods good creature and if it could speake might truely say Lord such a one as I am I was made by thee And howosoever I looke blacke and cloudy that I move hate in passionate men yet thou lovest me Yea verily the loathed Serpent might say if it had mans tongue and understanding Although I creepe in the dirt lick the dust of the earth and draw a long ugly traine after me though under variety of colours and a spotted skinne I shroud poyson it being observed that the Serpent with the brightest scales hideth the most dangerous venome though my life is wedded to such a body as the Devill first abused to appeare in though men are so farre from yeelding me any helpe that they runne speedily from me yet I have the same maker as they and derive the worth of my being

such huskes God for his Christs sake open your eyes that you may see and know him and his Church and also your selfe Which he prayes day and night that loves you night and day The Answer Sir VVHereas you stile your selfe my old Acquaintance without any farther illustration I have greater reason to feare and to flie then to hope and pursue because amongst my old Acquaintance more have beene evill then good And by the sequell it appeares that you stand in the ranke of the evill ones And that you are my old Acquaintance in the same construction as the World is old of which one sayes Mundus qui ob antiquitatem sapere deberet c. The World which because it is so old ought to be wise growes every day more unwise as it is more old A hand I have received and a good one but that as good a heart came with it will not sinke into my heart The hand is faire but how shall I know the heart is not foule Indeed Aristotle sayes that speech is the picture or image of the minde But hee meanes when the speech is the mindes true Interpreter You cannot be ignorant that it is a received though a close principle amongst the Jesuits We may be free of faire words because they goe not from us as drops of bloud or money with losse or expence O the riches of experience Both the Indies are poore compared with them That you dare not trust me with your name or person gives evidence for me that I am more true to my Superiours then to you And good reason Because I conceive there mediates no reall tie betwixt you and me but the worne and old tie of old Acquaintance And I never learned that God obliging a man to his old Acquaintance joyned them with the bonds of extraordinary love in the least degree or bound them to a performance of the acts depending upon it But I am glewed to my Superiours by the firme tyes of extraordinary love and subjection and therefore of duty and obedience I am in reference to them as an inferiour part in respect of the head and shoulders And therefore if my old Acquaintance shall strike at the head or annoy the body of which I am a foote I shall kick him down if I can even to the ground and say there lies my old Acquaintance The man whom you propose to me under the title of an innocent man and a lover of me and of my soule would have beene more truely described if you had said A wilde Priest a swaggarer a lover and haunter of the Taverne even when the sword of death hung by a small haire over his head It was my chance to meete him in the Kings high-way attired like a Knight or Lord travelling alone in a faire Coach drawne with foure great Horses towards the house of a Lady whose Priests have beene the pernicious cause of many grievous disorders in the Countrey where I live and this in a most dangerous and suspected time And having there endeavoured to pervert me and breake the bonds and ligaments of my duty to God and of my Allegiance to the King besides the concealement of such a treason in regard of the Law how should I have answered such a concealement in f●ro interno in the inward court of my heart and at the Bench of my conscience Occisio Animarum the murder of soules is the highest breach of the Commandement Thou shalt doe no murder Was not this a murderous attempt in the Kings high-way And pray does he that attempts to murder the soule of a man love the man If he lov'd me hee lov'd all me or he lov'd not me I confesse we argue differently because our arguments proceed upon different grounds and suppositions If my grounds stand fast my discourse will prove irrefragable You call me poore man And I am so or I am sure was so when you knew me And you pitie me and your pitie is baptized the childe of your love Saint Gregory Nazianzen hath a pretty phrase when he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many speake golden words but their speech though it points at the practique and the object be some practicable thing is both in the act and in effect all speculative that is both the intention and execution end and vanish away in speculation It seemes then that your love is not unlike the water of Aesculapius his Well which no commixtion or approximation can urge to putrifie Let those beleeve it to be sweete that have not tasted of it The bitternesse is scarce yet out of my mouth I am going in hast and you call after me whither so fast And shall I tell you whither Shall I in good earnest I will then I am going and my businesse requires hast to see if I can finde any Priests or Jesuits lurking in the secret corners adjoyning or neighbouring to the Parliament house I know that their life though it be mixt hath so much of action in it that they must alwayes bee doing You desire me to look back At your entreaty I do so And looking back I still finde that every where there are whole swarmes of waspish and turbulent Papists For that which followes God is a Father still and so forth I learned all that lesson in my conversion to the Church of England And I hope I shall never forget it You tell me that I seemed to your people a man of a good nature and religiously enclined Here is a plaine Jesuiticall flattery with a sharpe sting in the taile of it Why now you seeme too seeme to praise when you dishonour But how will you make it seeme that I did onely seeme It is very naturall and proper that bonum reale a reall good should be also bonum apparens should appeare to be good For otherwise it would not trahere in amorem sui draw men to love it But it is an Ethicall observation that men used to foule sinnes are so conscious of them and yet so desirous to disavow them that their guiltinesse still hammering upon their sinnes their obstinacie helped with their cunning presently takes their tongues off from acknowledging them to bee in themselves and because if they be being accidents they must be in convenient subjects fastens them upon others You remember one thing and you understand another I remember likewise that being a young stripling I was active in bestowing my service upon your Church fomented with your envenomed suggestions But give it me in a Demonstration at least a posteriori that your Church is the Catholike Church or Christs owne Spouse Your arguments are like your invincible Armado's which in their first appearance make a mighty Moone but are burnt and confounded in the end by a bold English man or an honest Hollander It is rooted in me that there is little symmetry little proportion betwixt you and the Spouse of Christ She is humble harmelesse bashfull compassionate zealous of her Lords honour and jealous