Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	witness_v	word_n	wound_n	13	3	7.8403	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01014	Doctor Fludds answer vnto M· Foster or, The squeesing of Parson Fosters sponge, ordained by him for the wiping away of the weapon-salue VVherein the sponge-bearers immodest carriage and behauiour towards his bretheren is detected ...; Doctor Fludds answer unto M. Foster.	Fludd, Robert, 1574-1637.	1631 (1631)	STC 11120; ESTC S102376	121,816	230

Patient bee cured and that the wound bee kept cleane with a linnen cloth wet euery morning in his vrine Whether this be a fallacy or no I commend it to the iudgement of those who are expert in Chirurgery For let the Doctor be sure to keepe a wound cleane and I suppose they will tell him that it will cicatrize without his Weapon-Salue To this I answer that Oportet mendacem esse memorem it behoueth a lyer to haue a good memory For Master Foster must remember that in another place he saith The Deuill doth secretly apply some other virtuall operatiue Medicine to cure the wound and delude the incredulous M●…untebancks c. And here he openeth that the cause of the cure is the keeping of the wound cleane with the clout dipped in vrine and applyed not by the Deuill but by man saying That therein alone consisteth the cure without the Weapon-Salue and he calleth all the cunning Chirurgic all Artists to witnesse and verifie his words to be true which being so what a Gods blessing is become of the Deuils cunning in this Physicall cure or wherein can it appeare Diabolicall or how doth he apply any thing craftily to delude the incredulous Mountebanks Oh the wauering of a tottering braine to forget his argument and vnawares to eate his owne words CHAP. VII In which this whole Subiect is in few words contracted and abbreuiated YEe may perceiue courteous and well minded Reader by this which is already told you that although our Aduersary hath attempted as the Iewes did vnto our Sauiour to crucifie or rather smoother in obliuion the truth as well of the Weapon-Salues operating vertue as of mine honest endeauours on the Cacomagicall crosse of slander and doth offer vnto vs in our Agony namely when our reputation lyeth a bleeding a destructiue or abolishing Sponge swelling with vineger and gall I meane with the sharp sauce of calumniation and the bitter taste of his vncharitable indignation in stead of a Christian-like consolation yea although I say the tempestuous blast of his harsh spirit hath done his best to make the reputation of vs both as it were to suffer shipwracke and to be cast like another Ionas into the troubled seas of this worlds censure where the sourging billowes of various affections doe stormingly iustle and as it were shoulder and withstand one another For since the maxime is Quot homines tot sentontiae how is it possible to please and content euery man in his humour And though the spongie Leuiathan or proudly swelling and infulting Whale of Master Foster did swallow for a time into his paunch of obliuion the honour and credit of both this Salue and me for a season yet I thanke my God he hath imparted vnto me the grace so to squeese and crush this his prestigious Whale or deuouring Sponge which is also an ofspring of the Sea that now it is forced euen so to vomit vp againe that truth vpon this our coast not a little infected with the incredulity of this manner of curing as the true Whale did in times past the Prophet Ionas vpon the shore of the misbeleeuing Niniuites that the infidelity and suspition of such icalous persons as haue beene seduced by our Aduersaries Leuiathan or spongie Monster may the easier be abolished by making the deuoured truth to be reuiued and as it were to shine forth and rise againe that by the light thereof all those darke cloudes which haue begot and fostered such incredulity namely the religious veile of Master Fosters worldly policy the error of his doctrine and the healing power which he erroneously ascribeth vnto the Deuill may be discouered vnto the eyes of each wise and iudicious Reader and that the misbeleeuers may with the Niniuites repēt their error and turne from such Idolatrous inducements as haue perswaded them to ascribe the pious and charitable gifts of healing by the Weapon-Salue vnto the false Prince of darknesse who through mans error doth vsurpe vnto himselfe the title of Prince or Lord of this World which of right and that from all eternity belongeth vnto the true God of Light who hath made both Heauen and Earth and inriched them with all manner of vertues whatsoeuer But if it shall happen hereafter that some silly incredulous persons the appearingly zealous I meane without vnderstanding of which Saint Paul speaketh shall like Dogs returne vnto their vomit I must then say and confesse that they doe but according vnto their kinde and therefore are rather to be pittied then enuied and consequently our Sauiours Words so vnfitly applyed by our Aduersary in his Dedicatory Epistle are most aptly to be powred out vnto God for these men Father forgiue them for they know not what they doe For this cause therefore I chiefly direct this my small Pamphlet vnto all such as are vnderstandingly zealous and iudiciously learned beseeching them earnestly to take this short modell of our disputation into their more mature or riper considerations and to ponder euery parcell thereof truely all partiality being laid apart in the ballance of their most honest and pious discretions Let them examine I say in their choycest thoughts and that seriously whether this Cure proceedeth from that vertuous gift which God hath imparted in the creation vnto these his naturall creatures and continued it in them by succession of generation and multiplication through his all-sufficient Word euen vnto this day or else from the meere act and assistance of the Deuill whose property soone after his creation by his fall became to strike plague and destroy and not to cure and proue so great a Benefactor vnto mankinde Let them consider the words of the Apostle affirming that God operateth all in all and therefore he acteth when he pleaseth in and by the Deuill onely to sicknesse death and destruction but not vnto health and conseruation Obserue the text of Dauid auerring that God by his Word did heale such as were struck with diseases when they turned vnto him and doth he not by the said Word cure all yes verily For Salomon saith Hee extended his misericord vnto the afflicted with Serpents and sent forth his Word to cure them euen his Word that health all things But the Deuill is neither God nor Gods Word wherefore I will conclude with this in●…iolable Argument If our mercifull God cureth all things in his benignity and that by his Word then the Deuill can cure nothing But our God in his mercy and benignity cureth all things by his Word Ergò the Deuill can cure nothing and consequently cannot prestigiously make a shew of curing vnder the shadow and pretence of the Weapon-Salue The Maior is euident because if the Word cureth all then that superior generality concludes all inferior particularities and therefore all absolute faculty of curing is exempted from the Deuill The Minor also is confirmed and strengthned by the foresaid words first of the Prophet Dauid Hee sendeth his Word and healeth them and

it is bounded with no limites and for this reason it is said the Spirit bloweth where it listeth and that without resistance that this spirit can conuert it selfe from an actiue and liuely power into a potentiall congealing c deadly property in the Creature by withdrawing his actuall beames from the circumference of the Creature whither it did emit them for liuely actiuities sake into the centre that is within it selfe where it doth in respect of the Creature rest and so depriueth the Creatures spirit by congealation of the motion act and life which by his spightfull Actiuity it did impart vnto the naturall spirits to make blood fat flesh and bones For this reason therefore I say namely because of the presence of this incorruptible spirit in the blood of the creature God in any case forbids the Israelites to eate of blood because saith the Text the life of the flesh is in the blood Here therefore obserue that the Spirit of life is from God who viuifieth all things the life of the blood and fat is in this spirit and of this Spirit wherefore it is written in another place Sanguinem adi●…em omnino non comedetis you shall by no meanes eate the blood and the fat for the life of the flesh is in the blood and the life of the bones is in the flesh It is easily therefore to be discerned what a concatenation heere is of members in succession which deriue their liues from one and the same radicall essence or spirit and are made by it to sympathise with one and the same harmony in the creatures composition being that he hath made of one blood all man-kinde as S. Paul doth fitly and consequently being all flesh and bones are made of one blood there must be a great relation betweene them and mans blood in generall and consequently betweene the blood and the oyntment which is made of them These things therefore being rightly pondered as infallible grounds wee conclude thus In the Question proposed wee are to obserue these fiue obiects namely first the wound secondly the blood which issueth from the wound thirdly the manner of conueyance from the oyntment to the wound at any reasonable distance fourthly the nature of the oyntment and lastly the manner of operation whereby the cure is effected First therefore concerning the wound it is a violation of the worke which the spirit of life did effect namely an effusion of blood in which the spirit of life is carryed and moueth a hinderance and d●…erting of the course of the naturall humors a diuision and solution of the fat flesh and other such like parts from their integrity and continuity an offence vnto that peaceable act of life effected by that incorruptible spirit of God which by this his property or attribute is apt to viuifie all in all For this cause therefore is this radicall acting spirit interessed in this businesse or vnnaturall action as finding his worke hindered and his essentiall action disturbed by the wound or violence offered For wheras the blood is the vehicle of it and his viuifying act was to circulate in the organicall blood and to cause transmutation of it into flesh and other parts for vegetation multiplications sake and for the preseruation of the induiduum Now is the same blood slused out at the mouth of the wound and made inutill and of none effect the body for the animating of the which this secret spirit is euer diligently enclined is debilitated and made drooping Wherefore as the incorruptible and viuifying nature hath intended to rectifie his humane spirit by her liuely actiuity so verily is she ready to oppose all violence offered and to correct repaire againe all that which violent irruption hath caused much like the wise Spider who when her web is made imperfect and in part broken doth her diligence to bring it againe to its wonted perfection Secondly the blood as it is the vehicle of the spirit of life though it be by the wound voided out yet retaineth in it this spirit of life but in another property for it doth not now act to liue that is to say it doth not send forth his beames from the centre to the circumference to cause life but contrarily being as it were displeased with the violence of the act contracteth it selfe from the circumference into the centre that is from action in the circumference of the creature into it selfe being contracted into the centre thereof where it seemeth to rest and so leaueth his bodily and ayery vehicle as congealed stupfied and dead and here is that mystery discouered namely the reason why the murtherer being brought before the murthered the spirit centrally resting in the blood doth miraculously emanate and flow forth and make fluent againe the blood as being stirred vp by the like spirit antipathetically acting and agitating from the blood of the murtherer For as I said before this spirit in his irascible property is as apt to hate as in his concupiscible to loue For this reason the Text teacheth vs that the blood of a slaine man is required not onely of the murthering man but of the beast if it be shed by it And againe the blood of any thing must not be eaten which were but superficiall if the spirit of life did not after the effusion of the blood rest in the blood as also the reason that the blood of such animalls as were slaine in hunting or hawking should be buryed in the earth would proue of little validity For this cause it is said in another place Sanguine insontium commaculata terra expiari non potest nisi per eius sanguinem qui alterius sanguinem fuderit The earth being commaculated with the blood of the innocent cannot be expiated but by blood of the other To conclude Why should it be said that the blood is the seat of the spirit of life if it did not participate with it after it is effused out of the wound congealed and as it were dead and rest in the centre of it yea this spirit doth entirely leaue and forsake the flesh of the dead being that his life as it is said is in the blood nor yet the very bones forasmuch as they participate of the nature of the most earthly part of the flesh Hence was it that when certaine theeues had cast the body of one whom they ●…ad murthered into the Tombe of Eliseus the murthered person did with the onely touch of the Prophets bones rise againe to life which could not haue been effected if as well his diuine as viuifying nature had not participated with his bones and vpon this it is sayd that after death Eliseus his body prophesied and that hee did wonders in his life and in death were his works maruellous To conclude the learned and wise Philosophers speaking Enigmatically of this spirit say that in the body there is a little bone called Luz which will remaine with man till the