Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	love_n	love_v	4,041	5	6.5654	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03411	The arraignement of the vvhole creature, at the barre of religion, reason, and experience Occasioned vpon an inditement preferred by the soule of man against the prodigals vanity and vaine prodigality. Explained, applyed, and tryed in the historie and misterie of that parable. From whence is drawne this doome orthodoxicall, and iudgement divine. That no earthly vanity can satisfie mans heavenly soule. ...	Jerome, Stephen, fl. 1604-1650.; Hobson, Robert.; Henderson, Robert, 17th cent.; Harris, Robert, 1581-1658.; Droeshout, Martin, b. 1601, engraver.	1632 (1632)	STC 13538.5; ESTC S103944	228,566	364

withall our worldly love being inflamed by some resistance and whetted by difficulty as the fire is more inkindled by the blowing of the winde when some simple ones thinke it would blow it out or not unlike to those Fishes that love to bee in violent streames and floud gates but dye in a calme or still water whereas againe if the difficulty be such as there is no probability possibility of obtaining as if a Pigmee should attempt to lift as much to reach as high as a Gyant the Frog to swell as big as an Oxe a poore Plebean or a Shoomaker to be a Knight or an honourable man as a fantasticke Tayler once tendred his love and service to a great Princesse the desire by reason of the extreame difficulty faints as a Bird in the bosome or dyes in the Birth at least if any fruit bee produced it is an Agrippa Aegre parta hardly come by like Racheli c Gē 35.18 Beniamin the Sonne of Sorrow or like the Rain-bow Thaumantis filia the Daughter of d Prov. l. 2. et Arist 3. Met. 6 ●ū Titelm ● 6. de natura rerum c. 12. 13. Wonder but if we can by no means effect what we affect as Parsons that for all his Policies could never compasse a Cardinals e Iesuites Catechisme so scoffes him Hat f De quo Ni● l. vt etiam 〈◊〉 Flo● 〈◊〉 bla● 12.20 vt 〈◊〉 Eccius for all his Disputes could not conclude for a Byshopricke Arrius for a Dignitary nor Cardinall g S● Woolsey for all his fishing with golden books and baites even in troubled waters could not catch the Papall triple Miter Desire then turnes into Despaire wee fret and torment our selves in vaine as greedy Boyes that see ripe Cherries in the Orchard but cannot d●re not s● the intrenching Wall or as the Cat that 〈◊〉 Bird chirping in the Bush and the h Catus vult Pisces sed non vul tangere pedes Fish gliding in the waters that is ready to hang her selfe that she can catch neither Now the cause of all this unquietnesse is because our Love is placed upon false Obiects as if the love of a great Princesse should be placed upon a Mechanicall man as once the French Kings daughter upon a Forrester else never trust Ballad more as if Pasiphar should love a Bull or the i As Semiramis loved a Horse Aristus the Ephesian an Asse Fulviuia Mare Theat Phil. l. 5. cap. 75. pag. 677. like which Obiects cannot satisfie for if we reflexe upon all things in the world we shall finde besides the Creator Preserver and Redeemer of the world nothing firme fixt stable permanent worth the least corner of our hearts no more than a Kite or Kestrell to roofe in the Nest of an Aeagle or an unclean Hog or Dog worthy to Kēnell in the privie Chamber of some great k Vide luch●num Jesu●ū de Novissimis Serm. de Munditia cordis in 8. Jmitio libri King all sublunary things being but a chaine of Cares lincked together and a Web of successive woes woven in a Loome of Sorrowes from severall threeds of diversified Crosses drawne out by the hand of Experience on the Rocke of Time our best meates having tart sawces our chiefe sweets mixed with sowers as Aloes and Worme seed with Figs and Rayzings our chiefe Comforts in meannesse eminency Riches Poverties Age Youth Marriage Single-life in every Calling Profession Estate Condition from the Crowne to the Cobler having annexed their severall Crosses as those that have writ of the miseries of man l As Innocentius 3. The French Morney in his Tract of death The Author of the French Academy Stella ac contemptu Mundi Purchase his Pilgrim With Carpenter his preparative to Contentation cum multis alijs have punctually demonstrated from which Crosses our Persons State Callings can no more bee exempted than the Ayre from Cloudes the Sea from Waves the middle Region from Meteors chiefly in the atchievement of the best of these things with which we Idolatrize we are sure to meet with many prickes in the pursuite ere wee come to the Rose whē it is pluckt it proves perhaps after all our paines perils but a Cockrose or Canker Rose for all that Or it may bee we never plucke it after so many prickes of Cares and anxieties like the Hawke that oft flyes yet never toucheth feather and the Archer that oft aymes yet never hits the marke I could wish that as that m Zeno vel Thales Philosopher which lost all his goods by Shipwracke was by this meanes driven more closely to the study of Phylosophy as n Alexandrinus Preceptor Hieron Didimus by the losse of his externall eyes was driven to internall Contemplation as Ignatius Loyola by the losse of his o Pelargus prefatione ante sun● Jesuitismun Lambe was driven to be at least in shew Religious So making againe of their losses as Plutarch directs how to gather fruit from our very p The Fruit of Foes in English trāslated Foes I wish I say that we could bee at least even Epimethians so after wise at q Prestat tamen esse promet hiū quā Epimethiū last as beat by the rod of our owne and others experience tutored by the doctrine and discipline of Salomon and this our Prodigall as to leave and loath these uncertaine momentary Vanities as unworthy the love of a man much lesse of a Christian and turning the streame of our love as once Iordan r 2. King 2.14 backwards to give our hearts our affections our loves our lives as the best Persian present to our Heavenly King an absolute resolute deed of Guift to the Lord IESVS ſ Totus figatur in Corde qui totus pro te fixus in Cruce CHRIST who as he bought and purchased them with his owne t 1. Pet. 1.18 bloud no lesse u 1. Cor. 6.20 prize who most desires * Prov. 23.26 them of all other Sutors he best deserves them SECT V. Severall Reasons vnited convincing the Proposition first propounded placing all Contentation in the Creator not in the Creature AS many little Brookes meeting together and running in one torrent make it the deeper and carry it the swifter so these things promised as now ayming at my Conclusion to make a great Grand-Iury indeed of severall reasons all truly and unpartially giving in their Verdicts against these Huskish Vanities as we have expressed them both in the letter and the sence as x In promptuario Morali Stapleton Philip Diez and Granatensis in their Postrils bring in sometimes together by bandles Cōgeries similium many similies as united in one to one y Sic vis vnita fortior purpose so I bring in Congeries rationum a whole Iury of Reasons all united as the rods Seleuchus shewed his sonnes bound up in one Faggot for the greater strength proportioning my munition and fortification according to the

opposition as by the many mighty and numerous friends and favorites of Vanity which will be strong and vehement Vanity like a beautious Italian Curtizā having many as once that Corinthian Lais to court her as Lawyers and Advoates to plead for her yea as Champions to fight for her as once for the Greekish z Belli deceunalis causa Theat Phil. l. 2. p. 143. Helena maintaining her false Plea and qu●rrell in this that she is able to give to her Favourers and followers as much Contentation and satisfaction as eyther Lady Vertue or the Queene Regent of mans Microcosme Gods grace with all her goodly godly traine the renewed faculties of the Soule and the affections of the heart changed into her own nature as fire changeth whatever it meets with into fire to sweepe downe further this Pestilent Paradoxe of theirs as Spiders webs to crush it as Hercules did the heads of young Snakes in his z Textoris Offic. l. 2. c. 36. pag. 115 Cradle let them if they will not beleeve the Scriptures as Christians which the very Divels beleeve and a See D. Mosse his Sermon of the Faith of Divels in Iac. 2. v. 18 tremble which Scripture as the Soveraigne Iudge in this and all other Controversies hath decreed and determined against them iudicially as we have made manifest already yet let them with Pagans and Phylosophers at least beleeve reasō which tells them that corporall things do not worke upon b Corporea non agu● in spirituale nec materiale in im●ateriale Bedae axiom● spirituall nor materiall upon immateriall let a sword divide ones belly in the midst as Salomon would have divided the Controverted child yet the Soule and Spirit is not divided we know what Anaxarchus said to Neocreō the Tyrant whē he crusht him and tormented him oh Tyrant knocke Anaxarchus his c Tunde tunde Anaxachi Vaseulū Anaxarchū non laed● Cask exercise thy cruelty upō his out vessel thou hurtst not Anaxarchus himselfe his soule his better part is untouch'd as the Scaberd may be brokē yet the sword remain safe all the weapōs in the world will not paenetrate a Spirit as our foolish Swashbucklers thinke to defend themselves in their drunken flourishes against the Divell himselfe with their Swords aswell may they cut the Ayre or wound a flame of fire yea aswell in their pride or rage might the Persian d Nec veluti Zerxes Neptimo vin cla minamur Classibus insolitum quū patefecit Iter Stroza pater ZEKXES or our English King e Lanquet in Chronicis CANVTVS shackle and fetter the Sea or command the Waves therefore this is the Counsell and comfort which our Saviour himselfe gives to his indangered Disciples Feare not them which can hurt the body but animam occidere non possunt they cannot kill the Soule which was the dying comfort of dying Zwinglius when hee was deadly wounded in his fight before f Jn bello inter Fig●rinos Quinquepagicos apud S●eidanum Osiand●li cent 16. l. 2. cap. 20. p. 203. Zuricke now to make application in a word what are all the huskish Vanities in the World such as have beene enumerated in their particulars but things corporeall and materiall subiected to sence from the sence carried to the intellectuall part what worke or operation these can have upon the immateriall Spirit and Soule of man I leave it even to the the Consideration of those that understand any thing in Phylosophy besides Divinitie Ratio 21 Besides to abbreviate other Reasons mans Soule is as immateriall so immortall capable of Immortality yea affecting and desiring Immortality as appeares by the workes and writing of Phylosophers the famous Acts and Adventures of Martialists and good Patriots the g Dua in Memphi stulta fuere Ostentatio regum secundum Plen. l. 36. cap. 15. Pyramides h Acud Ph. l. 36 c. 8.9 Rhodig l. 23. c. 6. Obelests i De Manpalo curiae regis Jdem Pl. l. 36. c. 5. Vt etiam de alijs obelescis l. 37. c. 5. Mausolems Cities erected and named after the founders by Rings and k As Alexādria named from great Alexander and Adrianopolis from Auria n. Potentates like Nimrods l Gen. 11.5 Tower Nabuchadnezzars Babell and Absoloms n 2. Sā 18.18 Piller onely to get and perpetuate to themselves a living name after death which was the chiefe and maine thing that the Pagans aymed at as may be gathered by many circumstances out of their o Iamque opus exegi quod nec Jovis ira nec Jgnis nec vlla potuit abolere vitustas Ovid in finem Met. writings now man being capable of Immortality desirous of m Dan. 4.27 and aspiring to Immortality what contentation and satisfaction can his Soule have in these things which are meerely mortall and momentary non est mortale quod opt● Moreover if God created the world for the use and service of man then sure hee hath reserved some better and moreable thing to content man since no man takes any great faelicitie in his slave or Vassall this Reason might be amplified in moe particulars Further if the heart of man be especially ravished Ratio 22 and delighted with beauty the chiefe Obiect of love as Phylosophy holds which is the cause why we behold and contemplate with such singular delight the bright splendor of the Sunne the cleerenesse of the Moone the purity of Gold the rich Marble sparkling Diamond Tyrian Purple yea the white Lilly red Rose spetious Damaske purpled Violet faire Primrose speckled Dazie the colour of Birds tayles of Peacockes silver scales of Fishes the feature of the well proportioned Horse Majesty of the Lyon good shape of Gray-hound but especially a proper man and beautious Woman above all varnished Pictures or other Lusters of Art and Nature as comming nearest rest of all the rest the Image of God Beauty being the Priviledge of Nature a dumbe Comment a silent fraud a still Rhetoricke a Kingdome without a guard a commanding Tyrant a great Dowry a sufficient Patrimony an ample commendation an accurate Epistle prevailing with men yea the strictest of men Stoicks p As Virgil loved Al●xis and Apollidorus Antiphanes Philosophers yea commanding Beasts and Pagan Gods according to the Encomiums given of it and Epithites to it by q Naturae gaudentis opus Plato Theophrastus Carneades Socrates Zenophon r Dialogoamorum Lucian ſ L. 2. Connub c. 27. Tiraquellus t Lib. 2. de Magia Apuleius u Parad. 2. cap. 101. Abulensis and divers other now all this earthly beauty which we dote upon even the best and brightest of it what is it but a derivative from that pure most perfect and primitive beauty which is in God a sparke from that fire a glympse from that Sunne and indeed if this little Image and Idaea of Beauty which is but corporall and externall so delight the naturall man that it transports

take at the first hint what hath beene already prooved and demonstrated without begging of the quaestion take it as granted that these externals are Huskes Vanities Vacuities how should they fill the stomacke Fulfill the immense desire of the heart of Man Take thousands of blowne blathers and put them into a New-Castle or Rochell ship of a great burthen will they fill it At least will they ballance it Or load it Fill a great Tith-Barne full of Chaffe is it filled though it seeme to be filled Let a mans stomacke be so full of Winde till he belch i Galen l. 30 de Sympt caus 70. againe and Rift and breake wind k Barrowes Method of Physicke l. 3. pag. 116. Hipp. Aph. 39. offensively or let a woman be swolne and blowne up with a l Method of Physicke c. 35. p. 159. 53. p. 198 Tympany as big as a Pipers bag as though she were with two children all this is but an empty kinde of filling Such food such filling hath the heart of man with these Huskes of Vanities alas are they not as wee have showne them altogether flatuous and windy Nay are they not shewes shadowes and painted pictures As ESAY calls even the best of them the shadow of Aegypt Now can a hungry man feed on shadowes Can a hungry Lyon feed on painted flesh Could the deluded Birds feed on ZEVXIS his painted Grapes Is not the hungry Hawke oft deceived with a painted Lure as the hungry Fish with a Flee of Haire As the lustfull Quaile with a false call And the Larke with a luring Pipe and a flattering Glasse Are not vaine men so guld with Images As some have beene with Visions and Spectors As PYGMALION and m Ovid Metam lib. 3. NARCISSVS were infatuated the one with a n Oculos pictura pascit Inani Picture the other with the shadow of himselfe as some fooles stand gaping and gazing on a well limb'd Picture till their bellies called for Tribute they are like to fall downe for meat could that vast Anteus or that Cyclops o De his alijs Gygantibus in Poetis Historicis lege Textorem in officina lib. 2 c. 37. p. 121 Polypbemus in their time be fed with Ayre and voyces without solid meat Could Ixion take any delight in that Cloud of Ayre which he clasped and p Tibullus l. 1. Seneca in Hercule Furente imbraced Now alas are not all these externals meere Cloudes Ayres Mysts Shadowes Or at best Glow-wormes Comets Blazing Starres Yea very dreames Such as NABVCHADNEZZARS dreame of his great q Dan. 4.18 Tree PHARAOHS dreame of his r Gen. 41.1 Fat Kine IOSEPHS dreame of the Sunne Moone and ſ Gen. 37.9 Starres worshipping him and the hungry mans dreame in the Prophet of eating and drinking and loe when hee wakens it is nothing so his Soule is empty and so is the Prodigals still for all these Huskes of Vanities Secondly to make our next Argument comparative there is a wondrous incongruity and disproportion betwixt these Vanities and the soule of man in respect of nutriment and sustentation for as we know by Nature and by the God of Nature there is a proper nutriment assigned to every Creature that hath a sensative vigetative or reasonable soule as to Trees rootes Plants hearbes and Flowers the humidity and moysture of the Earth with the dew of Heaven to the Oxe Asse Horse Mule Bullocke Grasse Hay Corne To the Lyons Aeagles Vultures Hawkes Flesh to the Otter Osprey Cormorant Kings-Fisher Fish to the Hogs Mast to Dogs Bones to Serpents t Arist hist anim lib. 8. c. 4. Plinius l. 8.14 Bloud to the Hedge-hog u Poma collegit servat in Hymem Aelian 3. cap. 1● fruites Milke yea to the Spider * Statim cū natae sinet fila mittunt ut capiant Muscas Arist 9 Hist c. 39. Flyes to the Moale Wormes to the Struthion x Albertus l. 23. anim disputat Iron to the Salamander y Arist l. 5.19 Plinius l. 10.17 Fire to the Camelions z Idem lib. 8 33. Arist 8.11 Ayre to the Beare Hony to the Panther a Vt Antidoton contra Venenum S●linus cap. 20 Mans excrements to the Foxe grapes if they can come by them yea they have drinkes also proportionable to their Natures as the Cammell delights in troubled b Arist lib. 2.1 Solinus c. 50. Pli. 8. cap. 17. waters the Horse Hart and Vnicorne in cleane water the Sheepe Hare and Conny chiefly in our Septentriall cold Countries in no waters which proper peculiar feeding if you offer to change and alter as by giving grasse to the Lyon flesh to the Horse and so of the rest you go against the nature of the Creature So it is with a man as he consists of body and soule so hee hath his nutriment proper for both for his meats Fish Flesh Fowles Hearbs Plants Rootes for his Drinks Water Wine Milke Distillatory waters yea proper meates and drinks are assigned to severall Countries as before hath beene instanced so in like proportion the Lord hath also assigned a Nutriment to the Soule for as the Messias himselfe alleageth from MOSES Math. 4. Deutr. 8. Man lives not by bread onely but by every word which proceedeth out of the mouth of God for Gods word yea CHRIST himselfe the word c Ioh. 1.1 incarnate is that spirituall Manna the living Bread or the Bread of d Ioh. 6.33 Life sent downe from Heaven the proper food of the Soule as the temporary and typicall Manna was for two yeares the proper food of the e Ex. 16.15 Body to the Israelites in the Wildernesse the flesh of Christ also spiritually eaten by Faith is meat f Ioh. 6.53 54. indeed and his bloud is drinke indeed and looke as the nutriment of the body is so necessary and needfull that without it the Soule cannot continue in it but dissolves and separates as the fire dyes without fuell the Lampe without Oyle the Trees without Earth the Rush without g Ioh. 8.11 Myre and the Sedge without moysture so needfull is this spirituall food to the being and well-being of the Soule for as the Soule is the life and forme of the body so is God the very essence and life of our life and Soule of our Soule and as the body without the Soule is a dead Carkasse rotten Carrion an Augean stable a Golgotha of dead Sculs so the Soule without God is a very Dunghill a Cage of Scorpians a nest of uncleane Birds A Hog-sty for Swine yea for Zims and Oyms and uncleane spirits at best a Vineyard layd waste a ground untilled overgrowne with Bryars and as meat by eating digesting and concocting is turned in succum sanguinem into bloud and humours and incorporated into the body so the Soules food if I may so say is spiritualized to the sustentation of the spirit Now these proportions and