Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	evil_a	good_a	4,841	5	4.5571	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57657	Mel heliconium, or, Poeticall honey gathered out of the weeds of Parnassus divided into VII chapters according to the first VII letters of the alphabet : containing XLVIII fictions, out of which are extracted many historicall, naturall, morall, politicall and by Alexander Rosse ...	Ross, Alexander, 1591-1654.	1642 (1642)	Wing R1962; ESTC R21749	84,753	182

blinde and carried in a chariot drawn by blinde horses she stood upon a globe having the helme of a ship in one hand and the horn of plentie in the other and the heaven on her head THE MYSTERIES FOrtune is either an unexpected event or else the hid cause of that event the blinde Gentiles made her a blinde goddesse ruling things by her will rather then by counsell therefore they used to raile at her because she favoured bad men rather then good and called her blinde as not regarding mens worth but I think that the wiser sort by fortune understood Gods will or providence which the Poet a calls omnipotent and the Historian the ruler of all things she may be called fortuna quasifortisuna being only that strong ruler of the world she had many temples at Rome and many names she stood upon a Globe to shew her dominion of this world and the heaven on her head did shew that there is her begining the helm the horn of plentie in her hands are to shew that the government of this world and the plenty we injoy is from this divine providence and though they called her blinde yet we know the contrarie for she is that eye which seeth all things and a far off and before they are as the word providētia signifieth therefore they called her and her horses blinde because they were blinde themselves not being able to know the wonderfull wayes and secret ends of this providence why good men should here live in affliction and miserie and the wicked in honor and prosperitie wheras they should have known as some of the wiser men did that no miserie could befall a good man a because every hard fortune doth either exercise amend or punish us he is miserable saith Seneca b that never was miserable they are miserable who are becalmed in the Sea not they who are driven forward to their haven by a storm a surfeit is worse then hunger but see himself speaking excellently to this purpose therfore they had no reason to rail at Fortune when she crossed them for to a good man all things fall out for the best yet in good sence Gods providence may be called blinde as Justice is blinde for it respecteth not the excellencie of one creature above another but Gods generall providence extendeth it self to all alike to the worme as well as the Angel for as all things are equally subject to God in respect of casualitie so are they to his providence he is the preserver of man and beast his Sun shineth and his rain falleth upon all alike now the 4 horses that draw fortune are the four branches of providence whereby Gods love is communicated to us to wit creation preservation gubernation and ordination of all things to their ends In that they called fortune the daughter of the Sea by this they would shew her instabilitie still ebbing and flowing like the Sea therefore they made her stand upon a wheel and she was called in a common by-word fortuna Euripus a because of the often ebbing and flowing therof I grant that as one and the same effect may be called fortune and providence fortune in respect of the particular cause but providence in regard of the first and generall cause which is God so the same may be called instable in respect of the particular cause but most stable in respect of God with whom there is no variablenesse nor shadow of turning though contingent causes produce contingent effects yet nothing is contingent to God for all things come to passe which he foreseeth and yet his foreknowledge imposeth no necessity on contingent things but indeed we are instable our selves and evil and we accuse fortune of instabilitie and evill a good man may make his fortune good quisque suae est fortunae faber I have read that in some places fortune was wont to be painted like an old woman having fire in one hand and water in the other which I thinke did signifie that providence doth still presuppose prudence wherof old age is the Symbol and because of the mutable and various effects of fortune she was represented by a woman the Symbol of mutabilitie but the Romans upon better consideration made her both male and female to shew that though the particular and secondary causes of fortunall effects be various and unconstant like women yet the supreme cause hath the staidnesse of a man the fire and water shews that our firie afflictions which fall not without Gods providence are so tempered with water of mercy that though they burne good men yet they consume them not as we are taught by Moses fierie bush and the furnace of Babylon Though fools in their grosse ignorance Stile providence A cruell stepdame wavering blinde Light as the winde Which kicks off Princes sacred Crowns And makes them objects of her frowns And from the dunghill raiseth drones To sit on thrones And flings man like a Tennis-ball From wall to wall And makes a sport to raise a Clown To honour then to kick him down Yet we know Providence to be That piercing eye Which sees and orders every thing That hath being Directing them unto that end Which God Almighty did intend Who blesseth wicked men with wealth And ease and health And lets them swim in wine and oil And know no toil And sets them on the pinacle Of honour as a spectacle What cuts with wing the liquid air Is for the fare What silver brooks and lakes contain Or glassie main What hills and dales and woods afford Meet altogether on their board Whereas the just and innocent Are pinch'd with want With banishment and have no place To hide their face The Fox hath holes the Bird a nest But good men know not where to rest Much hunted like the Pelican By wicked men And like the Turtle sit alone And make their mone And like the Owl with groning strain To God of all their wrongs complain But though the good mans portion here Be whipping cheer Though bad men surfeit with excesse And all possesse Their hearts can wish yet we from hence Must not deny Gods Providence For he hath plac'd these men upon A slipp'ry stone Where they shall quickly slide and fall And perish all There life shall vanish like a dream There glory shall conclude in shame There vain imaginary joyes And fruitlesse toyes Like clouds and smoke shall flye away And so their day Shall end in darknesse none shall know The place where these green bayes did grow Then why should we our selves displease To look on these And t' envie such prosperity Which soon shall dye And end in woe and so be seen No more then if it had not been Then wealth we see and worldly state Is but a bait The bad mans Table 's but a snare And all his share Of earth is but a heap of sand On which his building cannot stand But as the fire refines the gold And as the cold

Apollos Temple as soone as he lands in Italy in his devout prayers he makes to Iupiter Apollo Venus and other gods piety also towards his old father in carrying him on his shoulders in bewailing of his death visiting of his tombe going down to hell to see him his love was great to his wife Creusa in lamenting and casting himself into open danger for her his love was great to his sonne Ascanius in the good breeding and counselling of him to Palinurus Mysenus and others his vigilancie in guiding the helme at midnight when his people were asleep his liberality to his souldiers his magnanimity constancie wisdome fortitude justice temperance are fit by all Princes to be imitated and the Aeneads to be diligently read He that would safely passe black Acheron And scape the dangers of hot Phlegeton Must carry with him Wisdoms golden rod Sybill must guide him that 's advice from God So shall he not fear dangers nor miscarry When Styx he crosseth in old Charons wherry What strength of Towns or Castles can withstand Sibyllas head-peece and a golden hand But yet beware of gold I would advise thee For gold ill got will down to Hell intice thee And if thou wouldst true gold and wisdom finde Seek after Christ and on him fix thy minde Be chaste like Doves and let Gods Word instruct thee There are the Doves which will to Christ conduct thee If Kings will fear great Jove who reigns above Then Vulcan Neptune Mercury and Love Shall serve them Juno's spight shall not destroy them Nor Aeolus with all his breath annoy them AEOLUS HE was Iupiters son a King over divers Ilands and reigned in a City walled with brasse he kept the Winds in a cave or hollow hill which at Iuno's request and promise of a marriage with her Nymph Deiopeia he let out against Aenaeas THE MYSTERIES HE is called Iupiters son because the winds are begotten by the influence and motion of the heavens 2. He was an Astronomer and could foretell stormes and calmes therefore it was thought he had the command of the winds 3. His City was said to be walled with brasse because it was guarded with armed men 4. He kept the winds in a hollow cave because some caves be full of vapors which sometimes burst forth with violence 5. He reigned over Ilands because they are most subject to storms 6. Iuno could not sinke Aenaeas his ships without the help of Aeolus neither can the aire violently worke if it be not moved by the vapors which are the winds or else without vapors by the Planets 7. The marriage between Aeolus and the sea Nymph shewes the relation that is between the wind and the sea 8. Hee may be called Aeolus and the God of winds that can curbe and keepe under anger and other unruly passions 9. It is a dangerous state when Iuno and Aeolus that is wealth and power band themselves against innocent men He 's Aeolus a God and not a man That anger can Subdue and keep unruly passions under He 's a wonder He is a King and stronger then the winde That curbs his minde It 's ill when wealth conspires with violence Gainst innocence That State 's a Sea Ships sink or drive on shoare When such storms roare AESCULAPIUS HE was the god of Physick and son of Apollo and Coronis the Nymph whom Apollo shot with his arrowes and cut out the child who was nursed by a goat or bitch as some would have it he relieved Rome from the plague in the forme of a Serpent being brought from Epidaurum in a ship he restored Hippolitus to life therefore was killed by Iupiters thunder THE MYSTERIES A Esculapius is the milde temper of the aire as the a word sheweth which is the effect of the Sun or Apollo and is the cause of health therefore Hygiaea and Iaso that is health and cure are the children of Aesculapius His mother is b Coronis or the due mixture and temper of the aire which because it depends from the influence o the Sun therefore Apollo is said to beget Aesculapius of her but when he killed her with his arrowes is meant that the Sun with his beames did over-heat and infect the aire with a pestilence 2. I had rather understand by this fiction the true temperament of a sound mans body caused by Apollo and Coronis that is the due proportion of the naturall heat and radicall moisture called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the true cause of health Then Coronis is killed with Apollo's arrowes when the naturall heat degenerats into a feverish inflammation and drieth up the moisture but when the heat returns to its former temper Aesculapius that is health is recovered and nourished by a goat because goats milke is good to feed and restore decayed nature 3. By this fiction I thinke is represented to us the properties of a good Physitian he is the son of Apollo and Coronis that is of knowledge and experience knowledge kills experience when the learned Physitian trusts not to experiments but by art and knowledge he cures for indeed in physick experience is little worth for what experience can one have of such infinite varieties of temperaments which are amongst men every man having a peculiar cóstitution which is also still differing from it selfe as Aesculapius was nursed by a goat or bitch so Physitians are maintained by gluttony and venery Chiron Saturns son was Aesculapius school-master for time hath brought the knowledge of physick to perfection or because Chiron being halfe a man and halfe a horse sheweth that a Physitian must be a Centaure that is a man in judgement and a horse in courage it is fit that Physitians should be brought to Rome that is to great Cities infected with sicknesse the Serpent Cock and Raven were consecrated to Aesculapius so was the Goat also to shew that a Physitian must have the Serpents wisdom the Cocks vigilancie the Ravens eye and forecast and the Goats swiftnesse for delayes are dangerous and if Physitians cure desperat diseases they must not be proud and attribute the glory to themselves or skill but to God lest they be punished in his just anger as Aesculapius was 4. Christ is the true Aesculapius the Sonne of God and the God of Physick who was cut out as it were of his mothers wombe by the power of God without mans help and cured all diseases the true brazen Serpent he only who was struck with the thunder-bolt of his Fathers wrath and sent to hell to deliver us from death and hell He that would prove a good Physitian Must be a Centaur that 's a horse and man And he that will keep men from Charons boat Must be a Cock a Crow a Snake a Goat Let him that 's sick and bruis'd who cryes and grones Repair to Christ he 'l heal the broken bones He can do more then Aesculapius Who brought from death to life torn Virbius He first subdu'd death in himself

Neptune built the wals of Troy to shew that without Gods assistance no City or State can stād or be built His love which he bare to the flower Hyacinthus is to shew that flowers do bud and prosper by the Sun and die with cold winds therefore Zephirus was the cause of his death and perhaps Apollo and Neptune were said to build Troys walls because morter and brick are made by the helpe of heat and water or because Laomedon either stole or borrowed some treasure out of the Temples of Apollo and Neptune 2. Our Saviour Christ is the true Apollo both a destroyer of Satans kingdom and a saver of his people for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is as much as to lose by paying the price of redemption hee is the Sunne of Righteousnesse by whose beams and arrows that is his word Python the devil is subdued he is the Son of God and the God of Wisdome the great Prophet the Son of Latona that is of an obseure maid the true God of physick who cureth all our infirmities and the God of Musick too for that harmony of affections and communion of Saints in the Church is from him he hath subdued our Giants that is our spirituall foes by whose malice the thunder of Gods wrath was kindled against us He is immortal and the good Shepherd who hath laid down his life for his sheep having for his sheeps sake forsaken his Fathers glory and he it is who hath built the wals of Jerusalem Apollo was never so much in love with Hyacinthus as Christ was with the sons of men 3. As the Sunne amongst the Planets so is a King amongst his subjects a King is Apollo the destroyer of the wicked and a preserver of good men the light and life and beauty of his people a God of wisdome amongst them to guide them with good Lawes a God of physick to cut off rotten and hurtfull members to purge out all grosse humors that is bad maners with the pills of justice and to cheere up with cordialls our rewards the sound and solid parts of the politick body he is a God of musick also for where there is no King or head there can be no harmony nor concord he is a Prophet to fore-see and prevent those dangers which the people cannot he is a subduer of Pythons and Giants that is of all pestiferous disturbers and oppressors of the State his arrows are his Lawes and power which reacheth thorow all the parts of his dominiō he is a good shepherd Kings are a so called and a King thus qualified shall be like the Sun still glorious immortall youthfull and green like the Palm Olive Bay-tree but if he doth degenerat unto a tyrant then he is the cause of mortality as the Sun is when he inflames the aire with excessive heat When God out of rude Chaos drew the light Which chas'd away the long confused night O're all this All it did display Its golden beams and made the day So when mankinde did in the Chaos lye Of ignorance and grosse idolatry There did arise a light a Star Brighter then Sun or Moon by far Who with his fulgent beams did soon disperse The vapours of this little universe Till then no morning did arise Nor sparkling Stars to paint the skies This is that Sun this is the womans seed Who with her arrows wounded Pythons head It s he who kill'd the Gyants all Which were the causes of our fall He is that shepherd which in flowry Meads Doth feed his wandring flock and then he leads Them to the brook that softly glides And with his shepherds-crook them guides It s he that did Jerusalem immure And made it strong that it might stand secure Against all forrein enemies Against assaults and batteries He 's Wisdom he that Prophet which displaid What was before in darknesse bosome laid Whose Oracles did never fail Whose Miracles made all men quail He is the Sun that rides triumphantly On the blew Chariot of the spangled sky Whose Chariot's drawn with horses four Justice and Truth Mercie and Power He is the God of all sweet harmony Without whose word there is no melody He 's sweeter to a pensive minde Then any musick we can finde He is the God of physick he can ease The soule of sin thy body of disease He only helps the heavie heart He only cures the inward smart But sometime he his winged shafts le ts fly Amongst his foes and wounds them mortally Who can unbend his reaching Bow Who can avoid his piercing blow Then seeing Christ is this resplendant Sun Which Gyant-like about the world doth run Who shew'd to Jews his rosie face And to all Gentiles offers grace Let us at last with reverence admire This great Apollo heavens greatest fire Come let us Palms and Laurels bring And to him Io Paeans sing Apollo and a King parallel'd Like as Apollo's sparkling flame Doth cherish with his beams the frame Of this round Globe we see So Kings extend on us the light Of their just Laws and with their might Keep us from injury They let their Arrows flye at those Who dares their Rules and Laws oppose And vex the innocent A King the plaguey Python slayes And Gyants that will Thunder raise Within his firmament He is a good Physitian That bitter Pills and Cordialls can Prescribe when he thinks cause He makes a sweeter harmony Then Harp or Lute or Psaltery With his well tuned Laws He holds his bow with his left hand And at his right the graces stand As white as driven snow To let us see that by his raign More good we have and much more gain Then damage by his bow The Muses in a grove of Bayes About him dance and sing sweet layes Each hath her instrument To shew that under such a King All things do flourish Schoolers sing With comfort and content He hath the Ravens piercing eye He 's a white Swan in purity And hath the Bullocks strength He shall out-live the Palm and Bay His Name and Laws shall not decay But conquer all at length His head doth shine with golden locks He is a shepherd of great flocks Whom in the fragrant Meads He feeds and guides them with his crook And drives them to the silver Brook And to the shades them leads He wears a Tripos on his Crown A Triple Monster trampled down Before him prostrate lyes Now if this Sun shines anywhere He shines sure in our Northern sphaere And moves in British skies ARACHNE SHee was a Lydian Maid skilfull in weaving and spinning and by Minerva for her insolencie in provoking a goddesse was turned into a Spider THE MYSTERIES THis Arachne did learne of the Spider to spin and weave for the beasts are in many things our schoole-masters 2. It is not good to be proud and insolent of any art or knowledge 3. Subtill and trifling sophisters who with intricacies and querks intangle men are no better than Spiders whose

Arrians and Semiarrtans a Minister also must be turned unto a Serpent for wisdom and so shall be received unto the Elysian fields 3. Christ is the true Cadmus who was sent of his father to seek that which was lost he is the husband of order and harmony the builder of a greater city then Thebes the destroyer of a the great Dragon the Devil and of all his armed teeth or associates he hath opened unto us the fountain of grace and knowledge upon him God bestowed all gifts and perfection that Serpent that was lifted upon the Crosse to cure all beholders and at last was received unto glory 4. Here is a type of the Resurrection Behold that Prince which once with Majestie Invested was whose throne was far more high Then is the starry Cabinet That over this low Globe is set Yet was content to leave that state and throw Himself upon his footstool here below He stept down from his lofty throne To seek his Sister that was gone And whilst he sought her he rear'd up the wall Of that great City which shall never fall And then the Dragon he did wound And all his toothbread sonnes confound He did those glassie springs of life discover Which drill the flowers and pleasant meads run over In his pure heart all graces met And beauty in his face was set But yet this all-commanding King was deem'd A worm no man and as a Snake esteem'd Men hide their faces from this King Whose face makes men and Angels sing Though men despis'd him yet he was received Into these joys which cannot be conceived By all the winged companies Whose dwelling is above the skies O thou who guides the heavens as with rain And dwels in light which no man can attain Vouchsafe to look from those high Towers On these low Cottages of ours Seek out my soul which hath forsaken thee To follow after lying vanity Tread down the Dragon and his brood For they have still my soul withstood The Picture of a King He is of noble pedegree His wife is called Harmony The chiefest Gods in their best state His Nuptials do celebrate Jove that shakes heaven with his brows Unto the King presents this Spouse Whose Father is the god of war Whose Mother is the morning star Minerva brings her golden chain And Ceres makes them rich with grain Joves daughters with their beardlesse King From Helicon their musick bring Each one with flowers and Laurels crown'd And Arca's harp doth sweetly sound The gods all in their best array With dances crown this wedding day Thus honour wealth and pleasure wait Where such a King doth rule the State He by Minerva's help can wound The Dragon and his brood confound That under him we freely may Drink of that fountain in the way But yet he hath the Dragons jaws To tear all those that break his Laws Thus in his life this King is blest And in his death in peace shall rest Now if there be above the ground A Prince so perfect to be found He 's either in King Arthurs chair Or else he doth reside no where CASTOR and POLLUX THese were twinnes begot of Leda's egge with whom Iupiter conversed in the forme of a Swan the one was a champion the other a horse-man they went against the Calydonian Boare and accompanied the Argonautes upon whose heads when two flames were seene when they were in the ship the storm ceased and they were afterward thought to be gods of the sea when Castor was killed Pollux obtained of Iupiter that the immortality should be divided between them therefore when one dieth the other liveth THE MYSTERIES I Thinke not unfitly against the Peripateticks we may gather out of this fiction the creation of the Sunne and Moone for in the beginning the Spirit of God like a Swan moving on the waters out of a confused egge that is out of the chaos brought forth these two glorious flames whose dominion is over the sea because by their influence light and motion stormes and vapors are raised and setled the Sun is the Champion who by his heat subdueth all things The Moon is the Horse-man if you consider its swift motion it is well and comfortable when they both shine but if either of them be eclipsed it is dismall and ominous Immortality may be said to be divided between them because when the one liveth that is shineth the other is obscured and in a manner dead at least to us They ride on white horses to shew their light and they found out the golden Fleece because no mettals are generated but by their influence nor can they be found out but by their light 2. The soule and body are like Castor and Pollux for when the one dieth the other liveth and when the body is a sleepe and as it were dead then is the soule most active and when the body is most vigilant the soule is lesse vigorous 3. By this fiction the Gentiles wound themselves for if they believe that these Dioscuri were begot of a god and a woman why will they not believe the true generation of Christ of a Virgin and the Holy Ghost 4. By this also judiciall Astrologers may be confuted for we see that the soules and dispositions of men depend not on the Stars these two were twins borne under the same constellation yet of farr different studies and inclinations the one being a wrestler the other a horse-man 5. Satan who can transform himselfe unto any shape appeared to the Romans in the Latin war in the form of Castor and Pollux on horse backe for which cause a Temple was errected to them by A. Posthumius dictator have not we more cause to errect the Temple of our hearts to Christ who upon the two white horses of the two Testaments hath brought us good news of our victorie against our spirituall foes 6 This temple was erected both to Castor and Pollux but Castor the lesse worthy caried the name from the other by which we see that honour is not alwayes given to those that deserve best 7. Dioscuri were preservers of men but Helena came out of the same egge which was the overthrower of Troy so in the same Church are good and bad savers and destroyers 8. It was love in Pollux to share his immortality with Castor but in this he did him more hurt then good for it had been better to dye once then so often thus our affections are oftentimes preposterous 9. Christ hath done more for us then Pollux for Castor for he lost his immortality for a while that we might injoy it for ever If Pollux was so kinde and free To share his immortality With Castor that was slain That they might both participate Of life and death by turn and that They both might grow and wain How much more gracious was he Who was a King and yet would dye For him that was a slave That he might never dye again But might be freed from endlesse pain And