Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	preposterous_a	zeal_n	zealous_a	34	3	10.7967	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

infest the whole and like a breach made in the walls of a city besieged they will let in the enemy to destroy it Nay though there should be a Kingdom of Saints if differences and distractions get within that Kingdome they will like the worm in Ionah's Gourd eat up all the happinesse of it in one night Not to continue angry THe English by command from William the Conquerour alwaies raked up their fires and put out their candles when the Curfew-bell was rung some part of which laudable custome of those times remaineth yet in the ringing of our eight or nine a clock bell Let it then mind us thus much that the Sun go not down upon our wrath let it not carry newes to the Antipodes in another world of our revengefull nature but rather quench all sparks of anger rake up all heat of passion that may arise within us The great State of Heaven WHen Cyneas the Ambassadour of Pyrrhus after his return from Rome was asked by his Master What he thought of the City and State He answered and said That it seemed to him to be Respublica Regum a State of none but great Statesmen and a Common-wealth of Kings Such is Heaven no other than a Parliament of Emperours a Common-wealth of Kings every humble faithfull soul in that Kingdom is Co-heir with Christ hath a Robe of honour and a Scepter of power and a Throne of majesty and a Crown of glory Every man to be active in his place HE is not worthy to be a Member of a State by whom the State is no whit bettered The Romans well understood this when they instituted their Censors to enquire into every mans course of life and to note them carbone nigro with a character of infamy that could not give some good a●count of their life It is a thing pittifull to consider how many there are in this Land of ours whose glory is their shame the very drones and cumber-grounds of their country the Chronicle of whose life was long since summed up by the Poet Nos numerus sumus fruges consumere nati no better than cyphers if you respect the good they do But let them know that God will have no mutes in his Grammer no blanks in his Almanack no dumb showes on his Stage no false lights in his House no loyterers in his Vineyard How to get into Heaven AS Socrates told a lazy fellow that would fain go up to the top of Olympus but that it was so far off Why said he walk but as far every day as thou dost about thine own house and in so many daies thou shalt be sure to be at Olympus Thus let but a man employ every day so many serious thoughts upon the excellent glory of the life to come as he now employeth daily on his necessary affairs in the world nay as he looseth daily on vanities and impertinencies and his heart will be at Heaven in a very short space The strength of Imagination demonstrated IMagination the work of phancy hath produced reall effects sad and serious examples of this truth may be produced but a merry one by the way A Gentleman having led a company of children beyond their usuall journey they began to be weary and joyntly cryed to him to carry them which because of their multitude he could not do but told them he would provide them horses to ride on then cutting little wands out of the hedge as n●gs for them and a great stake as a gelding for himself thus mounted phancy put mettall into their leggs and they came cheerfully home The heavenly Conquerour the happy Conquerour IN the severall Kingdomes of the world there are severall Orders of Knights as of Malta of the Garter of the golden fleece of S. Iohn of Ierusalem of S. Saviour of S. Iames of the Holy Ghost and divers others and most of these have been found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white-liver'd Souldiers carpet-Knights that either never drew sword nor saw battle or fled from their colours But in the Kingdom of Christ there is found but onely one sort of Knights and that 's the Order of S. Vincent such as stood their ground such as never returned from battle without the spoil of their ghostly enemies such whose Motto was here below Vincenti dabitur and now they are more than conquerours in heaven above Ignorance of Gods minde will not excuse at the last THe people of Siena having wilfully rebelled against Charles the fifth their Emperour sent their Ambassador to excuse it who when he could find no other excuse thought in a jest to put it off thus What saith he shall not we of Siena be excused seeing we are known to be fools To whom the Emperour's Agent replyed Even that shall excuse you but upon the condition which is fit for fooles that is to be kept and bound in chains Thus shall it be with those that sit under plentifull means of grace rich Gospell-dispensations so that it is but opening the casements of their hearts and the light of Gods countenance will fully shine upon them yet remain unfruitfull barren empty-saplesse livelesse christians and think that ignorance shall at the last excuse them Preposterous Zeal reproved WE chuse the best Lawyers for our causes the best Physicians for our bodies but to supply the defect of our souls to guide our judgment and conscience aright in the waies of God we trust we know not whom The humour of such cannot be better resembled than to the distempered appetite of girles that have the green-sicknesse their parents provide for them wholsome diet and they get into a corner and eat chalk and coales and such like trash So they that may have in the Church grave and sound instructions for the comfort of their souls in Conventicles feed upon the raw and indigested meditations of some ignorant tradesman The danger of Stage-plaies ZEuxis the curious Painter painted a boy holding a dish full of grapes in his hand done so livelily that the birds being deceived flew to peck the grapes But Zeuxis in an ingenious choler was angry with his own workmanship Had I said he made the boy as lively as the grapes the birds would have been afraid to touch them Thus two things are set out to us in Stage-plaies some grave sentences prudent counsells and punishments of vitious examples and with these desperate oaths lustfull talk and riotous acts are so personated to the life that Wantons are tickled with delight and feed their palats upon them It seems the goodnesse is not pourtraied out with equall accents of livelinesse as the wicked things are otherwise men would be deterred from vitious courses with seeing the wofull successe that followes after But the main is wanton speeches on Stages are the devills ordinance to beget badnesse But it is a a question whether the pious speeches spoken there be Gods

Crown of glory but hath divers other titles of preheminency given unto it of which all shall be true partakers that are Godly A Crown of Righteousnesse by the imputation of Christs Righteousnesse A Crown of Righteousnesse by the imputation of Christs Righteousnesse A Crown of life because those that have it shall be made capable of life Eternal A Crown of Stars because they that receive it shall shine as Stars for ever and ever The slavery of Sin to be avoided WHen Alexander found Diogenes in his Tub and disputed with him Whether was the freer estate With Alexander to command th● World or with Diogenes to be confin'd to a ba●rel The Cynick answered Latior tua potestas non felicior Thou commandest others I command my self I am a servant to the King the King is a servant to his slave yea even to my slave I am Emperour over those affections that exercise a dominion over thee And surely most true is that undeniable Axiome quot Vitia tot Tyranni Sin and slavery cannot be separated The Dog runs at the Masters whistling but for the Master to go at the Dogs commanding is a preposterous servility Great cause have we then to abandon that service which must be obsequious to the Vilest proudest basest grooms in our Family our own carnall lusts which are no better though they dwell with us then the very limbs of Belial How to use the World rightly A Servant whilest a stranger walks with his Master followes them both but when the stranger takes his leave and departs from his Master he leaves the stranger and followeth his Master Thus whilest the World doth any way concur with the Lord and conduce to the Salvation of the pretious Soul so far we may accompany it but if it once depart from that then let us give the World a Farewell follow God and have a care of our Souls Again as Almighty God by bounding and confining the waters to their proper places hath made the Sea a garment which was before a grave to the whole Earth So we by bounding and ordering our affections towards the World and actions in the World may make it a help which otherwise would be an hinderance in our way to Heaven Fac trajectitium saith S. Augustine meaning that we should employ these Earthly things to the glory of God and the good of our brethren that like provident Merchants we may have those temporals returned in Heaven by bill of Exchange into things Eternal Christianity the best Nobility HErmodius a Nobleman born upbraided the Valiant Captain Iphicrates for that he was but a Shoomaker 's sonne My bloud saith Iphicrates taketh Beginning at me and thy bloud at thee now taketh her Farewell intimating that he not honouring his house with the glory of his virtues as the house had honoured him with the title of Nobility was but as a woodden knife put into an empty sheath to fill up the place but for himself he by his valorous atchievements was now beginning to be the raiser of his Family Thus in the matter of Spiritualty He is the best Gentleman that is the best Christian The Men of Berea who received the Word with all readinesse were more Noble then those of Thessalonica The Burgesses of Gods City be not of base linage but truly Noble they boast not of their Generation but their Regeneration which is far better For by their second birth they are the Sons of God and the Church is their Mother and Christ their elder Brother the Holy Ghost their Tutor Angels their Attendants all other Creatures their Subjects the whole World their Inne and Heaven their Home John 14. 2. The Devill rewarding his Servants CHarls King of Swede a great Enemy of the Iesuites when in the time of Warr he took any of their Colledges would first hang up all the old Iesuit●s and then put the rest into his Mines saying That since they had wrought so hard above ground he would now make a tryall how they could work under ground Thus the Devil when the Wicked have done him what evil service they can upon Earth he confines them to his lower Vaults in Hell for evermore A sad reward to sow trouble and reap nothing but horror and vexation of spirit still bringing fewell to that Fire which must burn themselves to all eternity Every thing in specie made perfect at one and the same time in the Creation ALL Artists in what they do have their second thoughts and those usually are the best As for Example A Watchmaker sets upon a piece of Work it being the first time that ever Men were wont to carry a Passe-time in their pockets but having better considered of it he makes another and a third some ovall some round some square every one adding lustre and perfection to the first invention whereas heretofore they were rather like Warming-pans to weary us then warning-pieces to admonish us how the time passed The like may be said of the famous art of Printing Painting and the like all of them ou●doing the first copies they were set to go by But it was not so with God in the Creation of the several species of Nature he made them all perfect simul et semel at one and the same time every thing pondere et mensura so just so propo●tionate in the parts such an Elementary harmony such a symmetry in the bodies of Animals such a correspondency of Vegetals that nothing is defective neither can any thing be added to the perfection thereof Men to argue themselves into a mood of Contentment ALexander that great Monarch of the World was discontented because Ivy would not grow in his gardens at Babylon but the Cynick was herein more wise who finding a Mouse in his sachel said He saw that himself was not so poor but some were glad of his leavings Thus had we but hearts to improve higher providences we might soon rock our peevish spirits quiet by much stronger Arguments As to take notice of Gods bountiful dealing with us that we are lesse then the least of his Mercies that though we be not set in the highest form yet there are many below us that God is our good Benefactor this would bring us to that passe as to conclude with our selves Having food and rayment therewith to be content and though we were many times cut short of Creature accommodations yet this would limit our desires after them and make us rest assured that nothing is withdrawn or withheld from us which might be really advantagious to us To do good for evill A Malefactor in birth and person a comely Gentleman was sentenced to death by a Iudge deformed in body Hereupon he turned all his prayers unto Heaven into curses and revilings of the Iudge calling him a stigmaticall and bloudy Man The patient Judge for that time reprieved him still he