Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_v	world_n	wrought_v	86	3	7.2904	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10878	A treatise of humilitie composed by the Reuerend Father F. Alfonso Rodriguez of the Societie of Iesus. Translated into English; Ejercicio de perfección y virtudes cristianas. Part 2. Treatise 3. English	Rodríguez, Alfonso, 1526-1616.; Matthew, Tobie, Sir, 1577-1655.	1631 (1631)	STC 21145; ESTC S116063	158,233	412

of greatnes in it selfe but rather o● sicknes and swelling why doe wee goe vp and downe like Camelions sucking in winde with our mouthes open that soe we may be the more swolne and sicke It is better for a man to be in health though hee seeme sicke then to be sicke and seeme sound soe alsoe is it better to be good though hee seeme wicked then to be wicked and be held for good For what good will it doe you to be held vertuous spirituall if indeede you be not soe Et laudent eum in portis opera eius Saint Ierome saith vpon theis words Not the vaine prayses of men but your good works must defend and prayse you when you appeare in iudgment before Almightie God Saint Gregory recounts how in the Monastery of Hiconia there was a certaine Moncke who was generally in the opinion of being a saynt and especially for being very abstinent and full of pennance alsoe otherwise But the hower of his death being come he desired that all the Moncks might be called to him For their parts they were very glad of it as conceiuing that they were to heare from him some matter of much edification but he trembled and was full of anguish found himselfe compelled from within to declare his true state to them And soe he made them knowe that he was damned because all his life had bene but Hipocrisie For when they thought hee fasted and did much pennance he eate secretly when they saw him not and for this saith hee am I now deliuered ouer to a terrible and furious beast whose tayle hath wreathed it selfe about and tyed my feete and his head is already entringnow into my mouth to fetch out and carry a way my soule with him for euer And with this words he expired to the greate amazement of them all And now what was theis miserable creature the better for hauing bene reputed a Saint Saint Athanasius compares proud men whoe goe in search of honour to children whoe hunt butterflyes Others compare them to spiders who destroy and defeate themselues in makeing their webbs for the hunting of flyes according to that of Esay Telas araneae texuerunt For soe the proud man euer disinbowells himself and casts vp as it were his very mawe that he may obtaine a little humaine prayse Wee reade in the life of Father Franciscus Xauier that he euer both carried and shewed a most particular hatred and detestation against this opinion and estimation of the world for he said that it was the cause of great mischeefs and the impediment of many blessings And soe they heard him cry thus out sometymes with much earnestnes and many sighes O opinion O opinion estimation of the world how many mischeefes hast thou wrought already how many workest thou now and how many wilt thou continue to worke Of other humaine reasons which will helpe vs to be humble CHAPTER XX. SAint Chrysostome vpon those words of Saint Paule Non plus sapere quam oportet sapere sed sapere ad sobrietatem goes proueing very expresly that the proud and arrogant person is not onely wicked and sinnfull but a starke foole with all and for this hee bring● that of Esay Stultus enim fatua loquitur the foole speakes foolish things and by the follyes which he vtters you shall vnderstand him indeede to be a foole Well then lett vs obserue the follyes which are vttered by the arrogant and proud man and wee shall quickly see what a foole hee is What is that which the first proud creature vttered which was Lucifer In coelum conscendam super astra dei exaltabo solium meum stabo in Monte testamenti in lateribus Aquilonis ascendam super altitudinem nubium similis ero altissimo I will mounte vp to heauen and I will place and exalt my throne aboue the cloudes and being there aboue the Starres I will be like the most high Quid stultius What could be more foolishly and disioyntedly conceiued And in the tenth Chapter he setts downe very arrogant and folish words of Assur king of the Assirrians wherewith hee glorified himselfe in that with his powerfull hand he had conquered and subdued all the kings of the earth Et inuenit quasi nidum manus mea fortitudinem populorum sicut colliguntur oua quae derelicta sunt sic vniuersam terram ego congregaui non fuit qui mouerit pennam aperiret os ganniret As when a man takes the poore little birds out of a nest which are bredd vp by the elder birds and as a man whoe goes to gather the eggs which are not defended soe haue I saith hee conquered all the earth with the same facillity nor was there any one whoe durst soe much as stirre yea or soe much as open his mouth against me either in earnest or in iest What greater folly can there be then this saith Saint Chrisostome And there he alsoe bring sin diuers other speeches of proud men which discouer very sufficiently what fooles they are soe that if you heare marke their words you will not easily discerne whether they be words of a proud man or of some other who is a meere sott soe absurd and disioynted they are And soe wee dayly see that as fooles moue vs to laughter with what they say and doe soe doe alsoe proud men in their conuersation by the arrogant words which they vtter redounding to their owne prayse and by the gestures which they vse and by the State and foolish grauitie wherewith they walke and by the high accounte which forsooth they will needes haue men make both of their persons of all that which is theirs and by the estimation wherein they themselues hould them And Saint Chrysostome adds that the stupidity or folly of proud men is worse and worthy of greater reproach and shame then that which is naturall for this carries noe fault or sinne with it but the other doth From whence alsoe followes another difference betweene theis two follyes that they whoe are naturall fooles cause pittie and moue all men to be sorrie and compassionate of their miserie whereas the folly of proud men moues not others to compassion and pittie but to laughter and scorne But in the meane tyme proud men are sotts and soe we must proceede with them as such For as we must condescend and seeme to yeild to that which fooles say that soe we may haue peace with them though indeede the thing be not soe or at least though we vnderstand it not after that manner but yet still we will not cōtradict him because in fine he is a foole iust soe doe we proceede with proud men And indeede this humor and madnes raignes soe much in the world at this day that now we can hardly conuerse with men but we must be faine to smooth thē and to say that which really is not soe noe nor is soe conceiued by vs. For the other takes soe much gust

to worke by his meanes such wondrous and prodigious things as hee resolued to lett the world so thought fitt for the cause aforesaid that first that very hand wherewith he was to deride the read sea effect of other things so very strange being first put into his bosome should be then drawne forth seene by himselfe to be full of Leprosie A second reason for which we stand in more particular necessitie of Humilitie is to the and that we may gather fruite in those very ministeries wtherein we are imployed Soe that Humilitie is necessary for vs not onely in regard of our owne improuement least otherwise we should grow vaine proud so cast away our selues but besides for the gayning of our neighbours the bringing forth fruite in their soules One of the most principall meanes towards thi● end is Humilitie and that wee distrust our selues and that we vely no● vpon our owne industry or prudence or other parts but that we place all our confidence in God and ascribe and referre all to him according to that of the wiseman Habe fid●ciam in Domino ex toto corde tuo ne inuitaris prudentiae tuae Put your confidence in God with your whole hart rely not vpon your owne prudence And the reason heer of is as afterw and I shall declare more at large because when through distrust of our selues wee place all our confidence in God we ascribe it all to him put the whole busines to his accompt whereby we oblige him much to take care thereof O Lord dispatch thine owne busines the conuersion of soule is thine and not ours alas what pouer can we haue to saue soules But non when wee are confident in the meanes wee vse and in the discourses which wee are able to make we bring our selues to be parties to the busines attribut much to our selues all that doe wee take from Almightie God They are like twoe ballances for looke how much the one rises so much the other will be suer to falle as much as we attribut to our selues soe much wee take frō God and runne away with the glory ād honor which is onely his thus he comes to permitt that noe effect is wrought And I pray God that this be not some tymes the cause why we doe our neighbours noe more good We read in the life of our B. Father Ignatius that by certaine discourses of the Christian Doctrine which he made some tymes in Rome with plaine and rude and improper words for he was them nothing skilfull in the Italian tongue he yet wrough soe great fruite in soules that vpon the end of his speech his auditours would haue their harts al● wounded came with such sighes sobbes teares to the feete of a Ghostly Father that through excesse of greiuing and weeping they could hardly speake And this grew because he put noe trust in his owne words but onely in that Spiritt by which he spake Non in persuasibilibus humanae sapientiae verbis sed i● ostentione spiritus virtutis Not in the perswading words of humanae wisedome but in the manifestation of Spiritt truth as S. Paule saith Hee was distrustfull of himselfe placed all his cōfidente in God soe God gaue strength and spiritt to those inproper and rude words of his which seemed euen to dart burning flames into the harts of his hearers And nowe I know not whether the reason why we produce not at this day soe great fruit be not because we sticke much closer to the opinion of our owne prudence because we rest and relie much vpon our owne meanes of perswation and our learning discourse our polite and elegant manner of declaring our minds and we goe gustinge and delighting our selues much with our selues O vell then saith God when you conceiue that you haue said the best things deliuered the most conuincing reasons and remaine content and iolly with conceit that you haue done great matters you shall then effect least of all And that shall be fulfilled in you which the Prophet O●e said Da eis Domine quid dabis eis Da eis vuluam sine liberis vbera arentia I will take order that thou shalt be a barren mother that thou shalt haue noe more thereof but the name You shall be such or such a Father and such a Preacher you shall be called but you shall remaine as I said with the onely name and you shall haue noe spirituall Children I will giue you dry brests such as noe Childe shall hange vpon nor shall any thinge sticke by thē which thou saist for this doth he deserue who will needes vsurpe the good of God and attribute that to himselfe which is proper onely due to his diuine Maiestie I say not but that what soeuer men shall preach must be very well studyed considered but yet this is not all fo● it must alsoe be very well wept vpon very well recommended to God an● when you shall haue made your hea● ake with studying it ruminating vpon it you must say Serui inutiles sumu● quod debuimus facere secimus We haue b● done what we ought and we are vnprofitab●● seruants what am I able to effect I hau● made a little noyse of words like a peec● which shotes powder without a bulett but if the hart be wounded it i● thou O Lord who must doe it Cor reg● in manu Domini quocunque voluerit inclin● uit illud The kings hart is in Gods hand he inclines it to what soeuer he will It is tho● o Lord who art to moue and wound th● hart Alas what are we able to doe t● them What proportion can our word● and all our humaine meanes carry to a● end so high and so supernaturall as it is to conuert soules No such matter But how comes it then to passe that we are so vaine soe very well pleased with our selues when we thinke some good is done and that our busines succeedes well as if we were the men who had done the deede Nunquid gloriabitur sicuris contra eum qui secat in ea aut exaltabitur serra contra eum à quo trahitur Shall peraduenture saith the Prophet Esay to God the hatchet or the saw bragg against him who vses it and workes with it and say I am he who haue cutt and whoe haue sawed that word Quomodo si etenetur virga contra eleuantem se exaltetur baculus qui vtique lignum est This were as if a Cudgell should looke bigg and admire it selfe because a man lifts it vp whereas the thing in it selfe is but wood which can not once stirr if men stirr it not Now we are iust thus in respect of any spirituall and supernaturall end of the conuersion of soules We are like soe many wands whoe cannot once stirr if God stirr vs not And therefore we must ascribe all to him as