Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	honour_n	zeal_n	zealous_a	75	3	9.6734	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61120	Kaina kai palaia Things new and old, or, A store-house of similies, sentences, allegories, apophthegms, adagies, apologues, divine, morall, politicall, &c. : with their severall applications / collected and observed from the writings and sayings of the learned in all ages to this present by John Spencer ...	Spencer, John, d. 1680.; Fuller, Thomas, (1608-1661)	1658 (1658)	Wing S4960; ESTC R16985	1,028,106	735

things 558. Worldly honours and greatnesse their vanity to be considered 571. Men in the midst of their worldly contrivances prevented by death 646. Worldly-minded men little think of Heaven and why so 663. The vanity of Worldly greatnesse 667. The danger of trusting to Worldly greatnesse in time of distresse 6. Dulnesse and drowsinesse in the service or Worship of God reproved 173. The anger or Wrath of God best appeased when the Sinner appeareth with Christ in his arms 99. Y. THe folly of Youth discovered and reproved 187. The time of Youth to be given up to God 250. Youth to be catechized 422. Youth to be seasoned with grace not giving the least way to the Devil 507. Z. ZEal and Knowledg must go hand in hand together 15. Zeal in Gods service made the Worlds derision 51. Zeal Anabaptistical condemned 179. Preposterous Zeal reproved 197. Want of Zeal in the Cause of God reproved 251. Men to be Zealous in God's Cause 252. To be Zealous for the honour of Jesus Christ as he is the eternal Son of God 379. The danger of immoderate Zeal against those of another Judgment And how so 385. The Zeal of Heathens of their false gods condemning that of Christians to their true God 411. Virgil. Eclog. 3. In praefat Reg. Aluredi ad leges suas Sr. H. Spelman in concil Aul. Gellius in noct Attic. Psalm 119. Is. Bargrave Parliament-Serm 1624. Apoc. 1. 8. Pont. Diaconus in vita ejus ut est vid●re in ●p praefixâ operibus ex edit Sim. Goulartij House of mourning or Fun. Se●m●ns Quae sensu volvuntur vota diurno Tempore nocturno reddit amica quies Claud. Conr. Zvingeri Theat hum Vitae Paul De Wann Serm. de Tempt Speculum Exemplorum Peccati mortificatio Diaboli flagellum Sedul Hybern Mart. ab 〈◊〉 Norvarri Concilia in ●ap de oratione horis canonicis In Dialogo ad Luciferium Non vox sed votum c. Esay 6. 5. 5. Psalm 4. 1. 2. Aver Metaph. Thales Miles Foelix criminibus nullus erit diu Ausonius Plin. nat hist. lib. 8. cap. 11. Sir Rob. Dallington's Aphorisms Ingens mole sua c. Plin. nat hist. Lib. 8. Chap. 25. Experientia docet Militem privatum non solum debere esse volentem c. Zenoph Cyropaed Lib. 2. Iean Bodin de la Republique Justitia Remp. firmat Ant. Bonfinius Lib. 3. rerum Hungar. Jer 22. 15. Lib. 7. Chap. 28. I. White Serm. at St. Paul●s London 1612. Flectitur iratus voce rogante Deus Ovid. Psal. 50●●5 Rich. Holdsworth Serm. at St. Pauls Lon. 1624. Videmus D●um per Christum c. Fulgent D. Staughtons Sermon Haud ullas portabit opes Acherontis ad undas Propert. Matth. 4. Mark 8. 36. B. White Serm at St. Pauls London 1617 Exigu● percussus fulminis ictu Fortior ut possit cladibus esse suis. Ovid. ep Deu● 21. 7. Eph. ●●dal Ser. at Mercers Chappel London 1642. Pa●●m te poscimus omnes Tho. Fuller Holy State ubi virtus discretionis perditur c. Greg. lib. 3. moral Rich Stainihurst de rebus Hybern Rom. 6. 12. Jos. Shute Sermon at S. Mary Wolnoth L●mbards●●eet London 1619. Iohn 14. 2. R. Skinner Serm. at Court 1626. Via divine via 〈◊〉 R. Stock Serm. at Alhallowes Breads●● Lon. 1616. Rev. 6. 10. Psal. 125. 3 Tempus 〈◊〉 tempus opportunum Edw. Wilkison Serm. at St. Pauls Lond. 1639. D. Price Serm. at Christ-Church Lond. 1620. 1 Joh. 3. 20. 1 Cor. 2. 11. Plutarch in vitâ Alexandri Jos. Shure Serm. at St. Pauls Lond. 1619. Act. 20. Nihil in vitae durabile non opes non honores non potentia c. Const. Minos Annal. Com. in Matth. chap. 13. Boys Postills Terras Astr●● reliquit Luk. 18. ● Plutarch in Apophth●gm Ant in Melissa p. 2. Serm. 33. T. Westfield Serm. at St. 〈…〉 Lond. 1641. Psal. 120. Numb 13. Iohn Boys 〈◊〉 Mar. Luth. in loc com de Christo. Plus vident oculi qu●m oculus Joh. I. 1● Th. Gataker's Parley with Princes Nulla fides pi●tasque viris c. Th. Ga●aker's True Contentment in God's way a Sermon 1619. Job 1. 21. 〈◊〉 tellus domus c. Hora● c●● 2. 3. 〈…〉 Evang. Eccles. 8. 11. Th. Gataker's Appeal from Princes to God Carcer ejus est cor ejus Bernard Eustath in Homeri Iliad● Th Gataker's Gain of godlinesse Seneca de benefic Virtutibus a●rum vilius Horat. B. Hall occasionall Meditat. Vilius argentum est auro Horat. B. Hall ut antea In promptu causa est c. Ovid. Variam semper dant otia mentem Lucan Serm. in divites 〈◊〉 I. Boys Sermont 〈…〉 Bedae hist. lib. 3. cap. 6. Jam. 2. 16. R. Holdsworth Serm. at S. Peter po●r Lond. 1630. Verbis non solvendum est quidquam Terence I● lib. de 〈◊〉 I●d D. Featly Clavis mystica Divide impara Machiav Mark 3. 24. Plinius 〈…〉 Sueton hist. Xyphilinus house of mourning Discite in hoc mundo supra mundum esse c. Ambros. lib. de Virg. Lib. 1. epist. 15. ad Atticum Preface to the B. of Winchest Serm. Res tua tunc agitur c. In lib. Antiquit. 1 King 3. 26. Cuspinianus Christ. ●onse cae Quadrag●s●ma Delirant Reges plectuntur Achivi Plutarch in Convi Diogen Laert in Vita Psal. 55. Sine caede sanguine pauci Descendunt Reges sicca morte Tyranni Juvenal Ammian Marcellin D. Featly Sermons Et quae non fecimus ipsi vix ea nostra voco Xenoph. cyro 〈◊〉 lib. 3. D. Featly ut antea Si Christum discis satis est 〈◊〉 ●aetera n●scis Plinii nat hist. lib 8. cap. 17. Rob. Dallington's Aphorisms Nec ●nim lex justior ulla est c. Ovid. Lud. ● Granada meditat Superanda omnis fortuna ferendo est Virg. Macrob. Sat. lib. 2. cap. 4. D. King lect on Jonah Th. Mouffe●'s Insector Fuller's Holy State Clem Alexan. Paedog lib. 2. cap. 12. Mich. Jemin Com. on Prov. Deipnosoph lib. 13. Mich. Jermin ut ante● Ingratus vir ●●lium est perforatum Lucianus Mich. Jermin ut antea Quae vera sunt loqui virum ingenuum decet Ephes. 4. 25. Pag. 1874. edit ult Th. Plummer a Serm. at St. Paul's Lond. 1616. Natura pauci● contenta Iovis omnia plena Virgil. Prov. 13. 25. Numb 23. Joh. Downham 's Warfare Solum non Coelum amatur Rhemig Rhe● Plutarch de cohibenda ir● Je●●m Burrough 's Heart divisions 〈…〉 R. Prior. A Serm. at the Funer of B● Smith 1632. Vive memor lethi hoc quod loquor inde est Persius Plin. nat hist. lib. 10. cap. 20. Play●er's Serm. Mat. 12. 43. Ovid. Metam Gabr. Inchinus de quat novissimis Si nunquam moreretur c. Bern. 〈◊〉 ●52 Aristot. 〈…〉 Gal. 5. 15. Sueton in vita Cl. Nero. Wal● Soul's ornament a Serm. 1616. Magna tamen spes est in bonitate Dei Ovid. epist. Theodoret. hist. lib. 6. cap. 22. Joh. Williams B. Lincoln Serm. at a Fast Westm. 162● Gen. 22. 12. Numb

Phocion or Pythagorean to speak briefly to the point or not at all let him labour like them of Crete to shew more wit in his discourse then words and not to power out of his mouth a fl●ud of the one when he can hardly wring out of his brains a drop of the other How to read with profit AS it is not the best way for any that intendeth to make himselfe a good Statesman to ramble and run over in his travells many Countries seeing much and making use of li●tle for the improving of his knowledge and experience in State-policy but rather stay so long in every place till he have noted those things which are best worthy his observation So is it also in the travels and studies of the mind by which if we would be bettered in our judgements and affections it is not our best course to run over many things slightly taking onely such a generall view of them as somewhat encreaseth our speculative knowledge but to rest upon the points we read that we may imprint them in our memories and work them into our hearts and affections for the encreasing of saving knowledge then shall we find that one good Book often read and thorowly pondered will more profit than by running over an hundreth in a superficial manner The severall expressions of God in his Mercies and why so AS Lawyers in this captio●s age of ours when they draw up any Conveyances of Lands or ther writings of concernment betwixt party and party are fain to put in many aequivocall terms of one and the same signification as to have and to hold occupy and enjoy Lands Tenements Hereditaments Profits Emoluments to remise release acquit discharge exonerate of and from all manner of actions suits debts trespasses c. and all this to make sure work so that if one word will not hold in Law another may Thus God when he shews himselfe to his People in love he varies his expressions as he did to the Israelites Exod. 34. 6 7. The Lord the Lord God mercifull and gracious long suffering and abundant in goodnesse and truth keeping mercies for thousands forgiving iniqui●y transgression and sin c. Here 's an homonomy of words all Synonymaes And why so to raise up the drooping soul to bind up the broken-hearted that if it chance to stumble at one expression it may be supported by another if one word will not reach another may his mind is that the poor soul may rather leave then lack when it comes to draw comfort out of the breasts of Mercy Love to Christ how to be recovered when it is once lost A Man upon the way having accidentally lost his Purse is questioned by his fellow-Travailler where ●e had it last O saies he I am confident that I drew it out of my pocket when I was in such a Tow● at such an Inne Why then saies the other there 's no better a way to ●ave it again then by going back again to the place where you last had it This is the case of many a Man in these loose unsetled times they have lost their love to Christ and his truth since their corn and wine and oyl have encreased ●ince outward things are in abundance added unto them they have sleighted the light of Gods countenance the love of Christ is defective in their souls but when they were poor and naked of all worldly comforts then they fasted and prayed then they sought Gods face both early and late nothing was more dear and precious unto them than the truth of Christ O how they loved him What then is to be done to recover this lost love of Christ back again back again directly where you last had it to the sign of the broken and contrite heart there it was that you drew it out into good words and better works and though it be since lost in the croud of worldly imployments there and no where else you shall be sure to find it again The generality of Gods knowledge IT is said of King Edward the sixth that he knew all the Ports Havens Harbours and Creeks in and about the English coasts together with the depth and shallowes of the water as also the severall burthens of every ship that could ride therewith safety yet this was but a puny knowledge in that young King when we look upon the general knowledge of God He knows all things all Creatures nothing is hid from his knowledge he knowes the thoughts of Man afar off he knowes what he will think many years hence if he live to it he knowes the stars by their names whereas our eyes are dim they small the distance great yet his infinite essence is a vast Nomenclator of them all such and so general is the knowledge of our all-knowing God that he knows all things also Simul semel uno intuito all at once both things past present and to come Gods goodness and Mans ingratitude IT is storyed of a certain King that fighting a desperate battle for the recovery of his daughter injuriously stollen from him found but ill success and the day utterly against him till by the valour of a strange Prince disguised in the habite of a mean Souldier that pittied his loss and bore love to his daughter he recovered both her and victory Not long after this Prince received some wrong in the point of houour which he deservedly prized He made his complaint to the King desires Iustice the forgetfull King puts him over to a Iudge The Prince replyes Know this O King when thou wast lost I stood betwixt thee and danger and did not bid another save thee but saved thee my selfe Ecce vulnera behold the scars of those wounds I bore to free thee and thy state from ruine inevitable And now my suit is before thee dost thou shuffle me off to another Such was our case Sa●han had stollen our dear daughter our Soul in vain we laboured a recovery Principalities Powers were against us weakness and wretchedness on our side Christ the Son of God took pitty on us and though he were an eternall Prince of peace disguised himselfe in the habit of a common Souldier Induens formam servi putting on him the likenesse of a Servant undertook the War against our too strong Enemies set himselfe betwixt us and death bore the w●unds in his own person which should have light upon us Now his glory is in question his honour much concerned in the transactions of these times We stand by and behold it he appeals to our censure remembers us of the wounds passions sorrows he endured for us we put off from one another and let the cause of him that saved us fall to the ground W●o shall plead for our ingratitude Heaven and Earth Sea and Stars Orbs and Elements Angels and Devills will cry shame upon us The right use that is to be made of Dreams THere

having a great journey to go and a great burthen to carry and having choyce of many lusty horses should let them all passe empty away and lay his carriage upon a poor feeble Iade that could scarce bear himself And him also none of the wisest that shall neglect to passe over the Foord in the morning when the water is low and think to go over it at night when the banks are full Yet such are all they that put off Repentance till old age that think to serve Sathan and their youthful lusts with full dishes and reserve a few abject scraps of old age for Gods Table but let such seriously consider Whether it will be easier for them now to repent and amend in the time of their youth then hereafter in old age now in health then hereafter in sicknesse now when the burthen of their Sins is lesser then hereafter when it shall be greater In a word now whilest Grace is near or when it shall stand at a further distance In the midst of delay the accompt is encreased the debt augmented the Enemy more strong themselves more feeble and all the difficulties of Conversion daily more and more multiplyed upon them having a day more to repent of and a day lesse to repent in The danger of sleeping out Sermons A Certain Maid went to Church with a purpose to sleep from day to day as she confessed afterwards thinking she could sleep more sweetly there then any where It so pleased God that one night she fell into a dream and imagined her self to be walking two wayes were presented unto her in the one way was a great Fire that way she would not go the other way she took it led her by the Church she awaked with this application of her dream That she had been wont to sleep much at Church and if she did not amend that fault she must expect no other but Hell-fire This dream thus applyed made her leave sleeping and fall to Hearing and from Hearing to believing and repenting Thus it is that Hell is made for Sermon-sleepers torment being the just recompence of sinful ease that they who sleep when they should awake must make accompt to awake with pain when they would be at rest Reall Thanksgiving to be made unto God for benefits received THe Covetous Husbandman when he se●s a plentifull Harvest towards or the Merchant a good return in trading they will perhaps afford a God be thanked bu● it comes off so poorly with such a squint-ey'd relation to their profit that a Man may easily perceive had not all things happened aright he should have had little thanks at their hands as if they were no more bound to give God praise then he to give them present benefit But it was otherwise with holy Iob he did not onely sacrifice for his Children his health and wealth whilest he enjoyed them but when they were taken away from him Chap. 1. And herein a good Man imitates the bells that ring as pleasantly at a Funerall as at a Wedding When it goes well with him he praiseth the Mercy of God when ill with him he magnifies his Iustice he is thankfull in all Conditions not sleightly as the manner of the World is but cheerfully and with a good courage Psalm 33. 3. Plots and Contrivances of the Wicked turning to the good of Gods People TUlly maketh mention of one Phereus Iason whom his Enemy running through with a sword intending to kill him by chance opened an Impostume in his body which the Physitians could not by any means cure Such was that confederacy of Ioseph's brethren they sell him into Egypt thought all cock-sure but God so ordered it that the wickednesse of their cons●ltation was the stirrop whereby he mounted into greater exaltation Thus it is that all the Plots and contrivances of wicked men shall turn to the good of Gods people the vexations troubles sorrows or any Affliction whatsoever wherewith the Sons of Belial are wont and do usually exercise the Children of God are but as so many spurs and goades in their sides to drive them forward to their Heavenly Father And though by his permissive Providence it hath and doth often so fall out that they have a very large Commission to touch their bodies their goods and their good names nay their very lives yet all shall be for the good of their pretious and immortal Souls The sad effects of not giving unto God his due Glory IT was the frequent affirmation of the late Heroick and Victorious King of Sweden That he feared the Peoples ascribing too much of that Glory to him which was duè to God would remove him before the work was finished And for ought as any Man knowes it was a speech too Prophetical Thus it is that there is not any way speedier to bring Iudgments upon Rulers and Nations then when the due honour shall be taken from God and ascribed to Men which are but secondary subordinate Instruments to convey them It is the onely way to forfeit all favours when we ascribe too much to the second causes and too little to the first by looking more to them for safety then to him from whom all deliverance cometh Invocation of Saints and Angells condemned ERasmus amongst others of his pleasant conceits reporteth a story of one at Sea where as their manner is every Man in a wrack flieth to his Saint as it were a Tutelar God There was one saith he amongst the rest when he saw the present and imminent danger and that there was no time of delay In the midst of his distraction thought with himself thus If I should pray to Saint Nicholas it is uncertain whether he hear me and it may be he is busy in hearing and dispatching some body else or if not so yet it may be he cannot have so speedy accesse to mediate for me as my pres●nt necessity requires I will therefore take the safest and the surest course and go directly to God himself by Christ Iesus according to that of the Psalmist O thou that hearest prayer unto thee shall all flesh come And without all doubt it is a manifest derogation and robbing of God even of his peculiar right who is the sole hearer of his Peoples prayers when solemn addresses are made unto Saints and Angells by way of Invocation there being no warrant in all the Scr●ptures for the same as Eckius and other Pontificians do confesse Nay more that it is the safer and better way to call upon God onely in the name of Iesus Christ as another of them out of a work ascribed to S. Augustine concludes the question thus Tutius et jucundius loquor ad meum Jesum c. More safely and more sweetly do I speak in Praye● to my Iesus then to any of the Angels or Saints departed Curious Inquisitors into Gods secrets deservedly punished IT is

at the gate of his Pallace the Image of Bounty or Hospitality The needy Travailer with joy spying such a sight makes his approach thither in hopefull expectation of succour but still silence or an empty Eccho answers all his cries and knocks For Hospitality 〈◊〉 stand at the gate but to be sure there 's none in the house Then comes another who having his hungry trust often abused resolves to pluck down the Image with these words If there be neither meat nor drink in the house What needs there a sign Thus great portalls in the Country and colour'd posts in the City like so many Mock-beggars promise relief but they are often found but Images dumb and lame signs For Hospitality is not at home you shall have Divinity at their gates but no humanity wholesome counsel but no wholesome food much exhortation little compassion charging the weary Travellers ear but in no wise overcharging his belly they have Scripture against begging but no bread against famishing The bread of the Sanctuary is common with them but not the bread of the buttery If the poor can be nourished with the Philosophical supper of morall Sentences they shall be prodigally feasted but if the bread of life will not content them they may be packing Multiplicity of Law-Suits condemned IT is related to the honour of Sir Thomas Moor then Lord Chancellor of England and the charitable constitution of those Times wherein he lived as a thing never seen either since or before that he having ended a Cause then before him did call for the next to be brought but answer was returned him That there was never another Cause behind and so with thanks unto God the Court was dismist at that time whereupon in perpetuam rei memoriam it was ordered That the proceedings of that day should be registred in the Roles of the Chancery as may be seen at this instant What a charitable disposition What a peaceable frame of spirit was upon the hearts of Men in those darker times And what a raging Torrent of dissention is broke in upon us in dayes that are far more clear Every Man almost lives like a Salamander in the fire of Contention Witnesse the multiplicity of Law-Suits the swarms of Lawyers the sholes of Clerks and Registers that are to be found in the midst of us witnesse the crowds of Clyents dancing attendance upon the Courts of Iustice in the severall Judica●ures at Westminster and elsewhere so that what the Apostle said to the Corinths Is there not a wise man amongst you why do ye go to Law may very well be inverted upon us We are all mad or else the Lawyers would have lesse employment The Sin of Sacriledg condemned AN Italian Seignior came with his Servant to one of our Ladies Images no matter which for they do not scant her of number he threw in an Angle of gold the humble picture in gratitude made a courtesie to him The Servant observing and wondring at her Ladiships plausible carriage purposed with himself to give somewhat too that he might have somewhat of her courtesie as well as his Master So he put into the basin six pence and withall takes out his Masters Angel the Image makes him loving courtesie and seems to thank him kindly Thus it is too too common now adayes to take away the Clergies Angel and lay down six pence in the stead thereof to take away their just maintenance and put ●hem upon the Peoples benevolence like those that steal a goose and stick down a feather or those that have undone many then build an Hospital for some few so they having made a sad purchase of Church-lands having taken away a Talent of Church-maintenance return a mite of popular Contribution Truth commended Falshood condemned PYrrbus and Ulysses being sent to Lemnos to take from Philoctetes Hercules arrowes the two Legates advised by what means they might best ●rest them out of his hands Ulysses affirmed that it was best to do it by lying and deceipt No said Pyrrhus I like not of that course because I never used it but alwayes loved the Truth at my Father and my Ancestors have ever done Whereunto Ulysses replyed That when he was a young Man he was of his mind too but now being old he had learnt by long experience dearly bought that the surest way and safest art in Mans life is Fallere et mentiri to lie and cheat Surely many of this Age are of Ulysses's mind they speak one thing intend another they are all courtesie in promise no honesty at all in performance but true Israelites are of Pyrrhus's spirit Magna est Veritas et praevalebit Great is the Truth and will prevail is the sweet Poesie of their profession both in themselves and those that relate unto them and they resolve upon the doctrine of Christ Iesus their Master that the Truth shall make them free Piety and Policy not inconsistent FAbles are not without their usefull Moralls A Boy was molested with a Dog the Fryer taught him to say a Gospel by heart and warranted this to allay the dogs Fury The Mastiff alias Maze-Thief in the original Saxon spying the boy flyes at him he begins as it were to conjure him with his Gospel The Dog not capable of such Gospel-doctrine approacheth more violently A Neighbour passing by bids the boy take up a stone he did so and throwing at the dog escaped The Fryer demands of the Lad how he sped with his charm Sir quoth he your Gospel was good but a stone with the Gospel did the deed And most true it is that prayers and tears are good weapons but not the onely weapons of the Church It is not enough to bend the knee without stirring the hand Shall Warr march against us with thunder and shall we assemble our selves in the Temple lye prostrate on the pavements lift up our hands and eyes to Heaven and not our weapons against our Enemies shall we beat the ayr with our voyces and not their bosoms with our swords onely knock our own breasts and not their pates Sure a Religious Conscience never taught a Man to neglect his life his liberty his estate his peace Piety and Policy are not opposites He that taught us to be harmlesse as Doves bad us also be wise as Serpents Progresse in Piety enjoyned THe Prophet Elias after he had travelled a dayes journey in the Wildernesse sate down and slept under a Juniper Tree and there God calls upon him Up and eat and when he found him a second time Up thou hast a journey to go and when he had travelled fourty dayes and was lodged in a cave What doest thou here Elias Go and return unto the Wildernesse by Damascus and do thus and thus So whether we be entred in our way or have proceeded in it whether we be babes in Christ or stronger men whether carnal or spiritual we must up and