Selected quad for the lemma: cause_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A06183
|
VVits miserie, and the vvorlds madnesse discouering the deuils incarnat of this age.
|
Lodge, Thomas, 1558?-1625.
|
1596
(1596)
|
STC 16677; ESTC S109635
|
88,828
|
118
|
is weak let vs banish y â— sin froÌ„ our societies y â— is likest to disturbe attempt it Another spirit there is incorporated very cuÌ„ningly whichin al apparitioÌ„s I euer could sée him in hath his face couered w t a vaile in it is writteÌ„ Incest he it was y â— made Herod abuse his sisters wife and I feare me plaies y e deuil couertly in our countrey if I may chance to know it he may be sure I wil vnmaske him Another fiend there is but he hants not our country but trauaileth Flanders y e low countries like a souldior this diuel robs churches rauisheth religious women scorns the Clergie beats down bels stéeple coÌ„mitteth filthy absurdities in y e churches whom I only name in this place because I wish the ports might be laid if he attempt to arriue here for of al chaffare he sels best a challice cope communioÌ„ cup if he be permitted to enter among vs no minister shal saue him a surples to say seruice on sunday in But what visio is this inough to affright the world Selfe-loue the idolater of his body an infernal master angell accompanied w t Loue of this world y â— loaths to hear of piety Hate of God in y â— he prohibits sin horror of the world to come in y â— he feareth iudgemeÌ„t these foure lothsome ministers bring in a thrée headed vgly moÌ„ster nature walks apart hides her face in her hands for feare to behold him y e first head is Mollities inuenting voluntary pollution the second Sodomy peruerting the order of nature y â— third Bestiality called by y e schoolmen crimen pessimuÌ„ this monsters eies are stil hanging down as if ashamed to behold y â— light in his brows are written signuÌ„ reprobrationis the mark of reprobatioÌ„ the first head whispers in mine ear y e Her Onan were slain by an angel through his corruptioÌ„ The secoÌ„d tels me y â— Italy can best teach me if I would know his qualities alas chast eares I dare not name it thogh I fear it is to much vsed I dare not think it Pedrastia Socrates sin The third tels me he is a monster getter and hath followers amongst men are vnworthy naming wretches auant you brood of hel you causes of the general Cataclisme and deluge flie from these bounds of Christ endome I am afraid to name you I câ—…ure you by my praiers froÌ„ my country y e infernal poures theÌ„selues in their coppy of sin hate you haue oftentimes slain those y â— haue béene exercised in your villanies That very night Christ was born al your sodomitical crue perished depart you to darknes whilst I discouer your fathers villanies God be thanked y â— monsters are vanished saw you not one of theÌ„ kissing a sow another dallying w t a boy another vsing voluntary pollutioÌ„ fie away w t theÌ„ they are damned villaines come lets examin the workings of their father arm our selues against him stand forth you pocky deuil Asmodius for I mean to swinge you Augustin discoursing vpon y e effects of lechery lust hath this notable saying Luxuria est inimica deo inimica virtutibus perdit substantiam ad tempus voluptatem diligens futuram non sciunt cogitare paupertatem Lust saith he is an enemie to God an enemie to vertue it consumeth wealth louing pleasure for a while it suffereth vs not to think of our future pouertie approuing hereby in a few words and they effectuall that he who is intangled in the snares of desires is distracted from God forsaken by vertue drowned in sensualtie and besotted with inconsideration This spiritual infirmite is compared to the disease of leprosie which procéeedeth from corrupt and disordinate heat and as the leprosie is an incurable disease euen so is lust an irremediable mischiefe With this infirmitie was Salomon infected who had seuentie Quienes and thrée hundreth concubines so that euen in his age his heart was depraued and whereas in al other sinnes their venome is not contracted by societie in lust a man by conuersation may be corrupted so that neither the wise mans wit neither the strong mans armes nor the holy mans meditation is defenced against lust but as Ierome saith ad Paulum Eusâ—…ochaim Ferreas mentes libido domat Lust conquereth the most vntamed minds As soon saith Gregorie as lust hath possessioÌ„ of the mind it scarsly suffereth it to conceiue any good desires and in that the desires therof are vicious by the suggestion thereof riseth corrupt thought and of thought the like affection of affection delèctation of delight consent of coÌ„sent operation of operatioÌ„ custome of custome desperation and of desperation defence of sinne and glorieng therein and of glorying in sinne damnation Lururious men haue outwardly the Deuill suggesting them and inwardly concupiscence incensing them and of these two al carnal sinnÌ„es are begotten It is likewise to be noted that the word of God is two waies indemnified by lasciuious men the one way is conculcator a transeuntibus It is troden downe by them as they passe by it This treading downe and oppression of the word of God is the custome of euill thoughts whereby the Gospell is oppressed The second is that it is deuoured of birds which deuouring is the suggestion of the Deuill Against these defects there are likewise two remedies the first is that we fence in the inclosure of our hearts with the thornes of the memorie of the passion of Christ according to that of the wise man Popule sepi aures tuas spinis For there is no greater remedie saith Origen nor better means against euill cogitations then the remembrance of Christs passion The second remedie is to fatten this inclosure of our hearts with the vertue of charitie for of it it is said That it couereth the multitude of sinnes To conclude a sea of matter in a short circle of admonition refraine lust and her progenie for these causes First it destroieth the infused graces of God and the gifts of the holie ghost Secondly it consumeth the foure cardinall vertues Thirdly it weakeneth the body inféebleth the spirit and hardeneth the heart against all deuotion The armor against this enuie is The coÌ„sideration of his deformitie The auoidance of occasions and motions of desire The tempering and moderation of our corrupt bodies The continuall thought of impendent death The imagination of Gods continuall presence The consideration of those infirmities wherewith it cloieth the spirit Lastly in assaults The office of praier which as Cassianus saith is a sufficient buckler against all the assaults of the world I haue discouered the sore and giuen a plaister I beshrow those that are wounded if they make not vse of it Of the great Deuill Belzebub and what monstrous and strange Deuils he hath bred in our age BElzebub the enuious grand God of flies Archduke of Grecian
of war and entertaine the sweet benefit of Ciuill peace in their societies but let them get them the true peace also which as Leo saith is not deuided from Gods will but onely delighted in those things which are of God for when sensuality tesisteth not our will our will in no part contradicteth reason then haue we the clearnesse sâ—…renitie peace of mind and then is the kingdome of God Next War followeth a froward furie called Vengeance if you long to know him he hath these marks his face pale his eies inflamed his browes bent his hand shaking his 〈◊〉 yawing his passion expressed with othes satisfied with blood he wil not stand lawing to disâ—…est his iniuries but a word and a blow with him no man must aâ—…use him no mâ—…n contreule him hee is generallie blind in his owne affaires and 〈◊〉 in all his actions his custome is either to purchase the gallowes by murthers or to bée beggered by the law Bée not acquamted with him in any case for he that féeds on Reuenge respecteth not reason Plato knowing the force of this infirmitie being displeased with his seruant who had gréeuously offended him would not punish him himselfe but gaue him to bée corrected by his friend Tenocrates with these words Chastice mée this boy saith hée for in that I am angrie I cannot punish him Seneca reporteth the same of Socrates and Saint lerome of Architas Tarentinus and all such like actions of memorie are worthie to bée registred For to accord with Philosophie and Poesie Reuenge is but an 〈◊〉 thing an infirmitie of the spirit a default in iudgement whiâ—…h becomes not Thales or Chrisippus as Iuuenal saith but rather an intemporate and dissolute Thais where contrariwise clemencie and remission and forgiuenesse of iniurie it is an act of pietie wherein Caesar though otherwise an vsurper gloried telling one and swearing it by the immortall gods that in no act of his he more iustly deserued glorie or more perfectly delighted himselfe then in pardoning those who had offended him and in gratifieng those who had serued him To make short whosoeuer Reuengeth is sure of Gods vengeance for the law of God especially interdicted and forbiddeth it in these words Séeke not reuenge neither remember thou the iniuries which thy neighbors haue done vnto thée The Philosophers likewise accorded herein as appeareth by Socrates and Pâ—…ato who in his first of his Common weale saith thus that Reterrâ—… inturiam est inferre To render and do iniurie is all one But leaue we this fiend to the tyrany of his owne thought for here marcheth forward the spirit of Impatience now incarnate a fleshlie fiend I warrant him This is he will beat his wise lame his children breake his seruants backes vpon euerie light occasion hée will not dine for anger if his napkin haue a spot on it nor pray if hee haue not that granted him which at the first he requireth he will not stay to heart an answere whilest a man may excuse himselfe nor endure any reading if it fit not his purpose nor affect anie learning that â—…eedes not his humor hée will beaâ—… his Phisitian if his purge worke not presently and kill his horse if he gallop not when he commands him he is like captaine Cloux foole of Lyons that would néeds die of the sullens because his master would entertaine a new foole besides himselfe this deuill is an arrant swearer a swift striker a short liuer thrée good marks to know him by and of all his imperfections this is not the least that if he be detracted he stormeth be it either iustly or vniustly not considering what an honour it was for Zerxes Caesar Domitian Titus Traian and Tiberius who being certified that a certaine man had spoken ill of him answered That tongues are frée in a city For to heare a mans fault is wisdome but to be flattered is méere misery A certaine Emperour confirming the lawes of Theodosius Arcadius and of Homer said thus If any one not knowing the law of modesty so far forth forget himselfe to speake ill of vs our will is that he be not punished for the same for if it procéed of lightnesse of spirit and readinesse of tongue it is to be neglected if it procéed of folly or choller it is to be pitied and if it procéed of iniury it is to be pardoned A golden saying and worthy an Emperour which if you follow my friends you haue a sufficient spell about you to coniure the spirit of Impatience from you Thus haue I briefly shewed you the whelpes of Wrathes litter now for a conclusion let vs a litle canuase this cursed fiend Baalberith To discourse therefore of this immoderate passion procéeding from the sensetiue appetite as Aquine saith it is the increase of the gall according to the Phisitians but the decrease of all modesty by the law of reason for he that is affected with this short madnesse according to Seneca is angry with his quill if it deliuer not inke with his dice if he play and loose and then he bites them his gesture is inconstant he looks red in the gils like a Turkie cocke his eie lids are deprest his lips tremble his tongue stutters and he is vnquiet in all his body Sometimes from words he breaketh into cries from cries into slaunders from slaunders into contumely from contumelies into cursings from cursing into blasphemies Sometime like an ague it seaseth the whole body somtimes like a freâ—…sie peruerteth the mind sometime it lifteth by the hand to hurt another man sometimes himselfe somtimes somtimes hée heares not eates not speakes not but is his owne plague What shall I say this Deuill in all men darkeneth reason confoundeth memory and as smoke drweth a man out of his house so wrath erpelleth the holy-Holy-Ghost from our hearts Those that write of Ire disswade and debar men from the vse thereof for thrée causes First because it iniureth God next their neighbours and lastly themselues For from God it taketh the effect of his power from our neighbour it taketh the affect of due beneuolence and from mens selues it taketh the aspect of reason and vse of intelligence For first of all it behooueth God in respect of his power iudicially to reuenge and punish sinne spiritually to inhabite the good and liberally to bestow his benefits on them But the Irefull man is contrarious to God in all these things first hée taketh from God his reuenge because Ire is a disordinate appetite of reuenge and God saith To me belongeth reuenge Et ipse retribuum For God hath reserued two things vnto himselfe glory reuenge and the proud man robbeth him of the one and the irefull man of the other secondly an Irefull man iniureth God because he expelleth him from the rest of his habitation In pace factus est locus eius His place is made in peace but according to the Prouerbs An Irefull man prouoketh brawles erga he displaceth God