Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	great_a	think_v	1,609	5	3.8252	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45635	Two essays of love and marriage being a letter written by a gentleman to his friend, to disswade him from love and an answer thereunto by another gentleman, together with some characters and other passages of wit / written by private gentlemen for recreation.	J. H.; A. B.	1657 (1657)	Wing H84; ESTC R14574	23,688	130

silence but the proverb excuses me He whom sorrow makes dumb deserves double pity For my part I must confess I love to sleep in a whole skin and not to engage in anothers quarrell unless he will lend me his skull to bear the blows but this being the common cause 't is pity truth should be out-worded and her innocence be suspected to want clearness meerly for want of clearing There is no man more unfit for this work then I having been ever as atheistical in love as thy self and so far from being an Opponent to thy Thesis that I have ever been a noted Assertor of thy Doctrine till experience reformed my judgment and makes me look on my former error with regret and disdain 'T is so far from being a wonder to me that one pleasant affable and sociable one that has view'd variety of beauties should fall in love with one woman that I wonder how it could be otherwise none being fitter for love then one so qualified nor can any finde a best that have not view'd all That Love per se is the ruine of its subject I deny yet I allow it may be accidentally true and be a passion not the less noble And as I would not have it onely restrained to woman for its object so I would not have them totally excluded And truly I am so far from believing that Sex not an object of love that I can hardly admit of any besides That Love has several objects as Heaven Vertue and the rest which you reckon up with many more I deny not But all they as oblique objects are so far from being adaequate that they draw love in severall denominations as piety duty friendship c. And but that seriousness would be thrown away on thee and any thing here but sophistry useless I could tell thee from the learned that Love is onely an expansion of the soul to its object which is whatever is attractive and that naturally man loves himself best and first and all other things in subordination to himself and that whatever is most like man in nature and habit is the properest object of his love Then 't will follow whether you will or no that no object is so proper as woman But thou'lt laugh at these old-fashion'd grounds and account them like Harry's codpieces To abstract Love from sensuality in a naturall sense is both impossible and needless it deriving a greater influence from the sensitive soul and being a passion from which bruits are not exempt Nay that very thing which you call sensuality and will allow it to derive its legitimation onely from an Ordinance may shew an ancienter coat then Ordinances it being the onely way chalked out by nature for propagation and preservation of every species So that your Epithites and Synonoma's of concupiscense and carnal appetite c. I attribute to the luxuriance of your fancy and must tell you we can easily give you and your ways the like tearms without the help of a Sylva 〈◊〉 your main besitancy is 〈…〉 are you causes of love 'T is not bare red and white that are either causes of or colours for it but the scituation and contexture of both I never loved my Mistris face because fair but because I liked it and thereby thought it so and I therefore thought it so because hers so that should time or accident from which no face has a protection alter the complexion in the eye I 'd retain the same Idea still in mine Next for the Gentlemans change with which you upbraid him much may be pleaded in excuse for besides the great delight in variety I know no reason why if a man finde himself in an errour he may not repent and take a new course Nor may you call it prodigality of affection he that grounds his love right is above uncertainties in regard the true cause of love which is sympathy cannot perish before its object And because you say Beauty is a Chymaera and every man a pigmation that carves to himself a Mistris will you from thence infer that because all men do not think one face beautifull no man should think any so And I appeal to the Synod of Divines whether for a Lover to choose his own Mistris and love her or court her be a piece of ignorance or paganism Nor can you deny that manners carriage and vertue are incentives to love and that these things are really visible in that Sex by any that look not through spectacles of prejudice But he that has an ill sight dislikes all objects Thou hast an humour in thine eyes whereby thou canst not discern action from behaviour I like it not the worse if acquired no more then I do a good Scholar that speaks Latine by the Grammar That there are arcana imperii among them as well as us is undeniable for if all were as they appear they would be rather Angels then women 'T is true much action and deceptio visus is in both Sexes in point of Courtship whereby they reciprocally draw their expectations to a height unobtainable and succeeding enjoyments convince both Sexes of a handsom but commonly an equall cheat I shall not onely allow of that Doctors charity that held That 't is possible some vertue may be found in some women but also shall experimentally adde That much vertue may be found in many 'T is not for nothing that all vertues are declined by Grammarians with haec and fancied by Painters in female shadows Vertues are like Diamonds rare and small nor should we esteem them were they to be bought by the pound I take vertue and beauty to be causes of affection but I mean not by beauty the meer superficies of a visage but the symmetry of parts and he that grounds his affection rightly on that findes a becoming beauty even in old age Vertue also I conceive a cause of love and love a motive of copulation Nor is generation for the communion of vertues but propagation of issue since 't is an undoubted law of nature that all creatures desire and endeavour perpetuation You call lust the cause of love 't is true if you take all altitudes by your own Jacobs staff 't is so to you so the Wolf conceives all creatures to eat raw flesh because he do's I cannot imagine such a stoical apathy in men unless in Eutopia but that we do and may make that which you call lust a part of love Nor is that passion it self blameable but circumstances may make it so for the Stoicks themselves got children and did not deny the being of desires in men but their domineering over Reason Nor is it the work of a wise man to be without passions but above them Consider man as with a soul compounded of Will and Reason the conquest of the will in this life can be but by synechdoche which being considered it will follow That men abstracted from desires of this nature are rather to be looked for then found And