Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	sin_v	3,111	5	9.7434	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65775	A catechism of Christian doctrin [sic] by Tho. White.	White, Thomas, ca. 1550-1624.	1659 (1659)	Wing W1811; ESTC R28390	75,813	246

effects it works in us who are the posterity of Adam S. I have heard that sins and ignorance and also death and infirmities have their origin from it M. Can you shew these things of it S. No indeed Sir for any thing I know as ye● but I expect you will make me know it M. Then tell me in a child three or four years old which is stronger Sense or Reason S. Sense without question For give him an apple tell him it will offend God to eat it I make no question but as soon as you have turn'd your back hee 'l eat the apple without regarding the offence of God so that I see Sense in him is stronger than Reason M. Right for he understands not what is the offence of God as yet nay accor●●ng to the ordinary Judgment of Divines not till seven years of age So long therefore sense has the whole government of a child and after seven reason by litle and litle overcomes till the age of thirty The Philosophers not admitting maturity of wisdome and constant Judgment till the standing part of our age which is when we leave growing so that till then wee are on the losing side Now what think you is 't easy to conquer and root out a thing that 's grown in and with us for thirty years together S. It must needs be very hard M. Do you think that hard which ev●●y man does S. No Sir that 's easy which all can do and the harder a thing is so much the fewer can do it M. Th●n seeing to overcome Sense perfectly is very hard and very few can do it and most men do it not Mankind is subject or slave to sin as being for the most part conquer'd ●y it S. This is very well but you do not shew that this comes from originall sin M. So that it seems you have forgot that by originall sin it first came that Sense has it's proper motion not subject to Reason which if it had not the more it should grow the more vertuous it would make the man because hee would still become more subject to God and Reason S. Sir I see now that all our Sins come from original sin and indeed 't is no wonder that one sin should proceed from an other But I expect how you wil● shew that Ignorance Infirmities proceed from the same For if they were then to be born as we are now children and grow to be men I think they must needs also be children in knowledge and so have ignorance so that this cannot be the ofspring of original sin and likewise if then they had eaten to grow and keep themselves a live as we do now they would not avoid but meats should have their effect and so breed diseases when out of season M. You are not well acquainted with the difference of not knowing and being ignorant for not every one is ignorant who does not know but he who knows not what he ought or what 's fitting for him to know For example what Master either of Divinity or Philosophy or any other Art knows all which may be known in his Art yet are they not therefore to be term'd Ignorant So likewise any man who knows what 's fitting is not ignorant Now I pray if any one in that estate knew not what was fitting to know it was either because he could not or would not S. True for whosoever can and will do any thing 't is most clear he does it M. Then what think you in that state could he not or would he not know what was fitting If he could not it was want in himself or in his teacher But Adam was perfect in knowledge could teach him If himself were not capable the knowledge was above him and so not such as was fitting or such as the want thereof induces Ignorance If there was want of will it was because he lov'd some other thing better and that he was not wholy subject to reason which cannot be without original sin and so original sin is cause of Ignorance Now if ignorance be cause of sickness and death you have no more to reply S. No indeed But I hear learned men say that 't is not in the power of nature to keep a man from death and therefore I fear not ignorance should be the cause thereof M. But what if ignorance or sin be the cause why nature cannot keep a man from death let 's see death comes either by violence or sickness violence from man or beast or some dead thing But if men had not sin'd they would neither have fal● out nor have been surpris'd by chance which proceeds from not foreseeing so that from Man no hurt could have proceeded Beasts would all have been tame and in fear of man as we see those be which use men's company or as others might be made And for Accidents unless a man puts himself in danger they would not arrive likewise if we look into the cause of sickness in Physicians books we shall see it proceeds from some excess or defect which in that state would not have been when man had wit and will to prov●de against both S. Sir that was an happy age or rather would have been if man had kept his honour in which God had plac'd him M. True but yet this we have would not be miserable if our selves did not make it so by our own fault not seeing what 's before our eyes For consider if you please what 's more cause of fin unto us than pleasure yet no Sin can be without displeasure S. Sir that were hard to perswade since we see men daily think nothing sweet but it which could not be did they experience continual displeasure in it M. Can you doubt but that must needs grieve a man which is against his inclination and nature then if Reason be the nature of man how can he see himself do against reason which nevertheless every sin does without grief and pain Again does not sin set our hearts upon goods which may be taken from us as money meat play and the like it puts us then in perpetual danger of vexation grief for who looses what he 's in love with must needs be grieved according to the measure of his love Again if Reason have fore-cast of what 's to come and memory of what 's past Sense which is the cause of sin onely consideration of the present is 't not manifest that sin by sense precipitates us into future inconveniencies which Reason keeps us out of Again Reason has one conduct and government through all occurrences But Sense as many severall motions as the things desir'd are different which because they are not ever had together make the vitious man now follow one now another and sometimes miss