Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	nature_n	power_n	3,155	5	5.1866	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00303	Epictetus his manuall. And Cebes his table. Out of the Greeke originall, by Io: Healey; Manual. English	Epictetus.; Cebes, of Thebes, attributed name.; Healey, John, d. 1610.	1610 (1610)	STC 10425; ESTC S101646	30,535	178

Trumpets and presently they present the tragedies Euen so shalt thou doe one while being a wrastler another while a Fencer then an Oratour and lastly a Philosopher but indeed directly nothing but as an Ape doth imitating all thou seest and posting in thine affections perpetually from one obiect to another The reason is thou takest no premeditation of the depences of what-so-euer thou goest about but hurlest on vnto action with-out all discretion being wholy swayed by the leuity of appetite Such a company were they who hearing a Philosopher say O how truly spake Socrates in this nay what man on earth can speake as hee did would needes here vpon in all hast turne flatte Philosophers CHAP. 36. Man consider first the nature of the thing that thou intendest secondly thine owne nature whether they two may hold good correspondence together or no. Hast thou desire to proceede maister in the fiue exercises or in Wrestling onely Why looke vpon thine armes thighes and legges and examine them all well for these are naturall assistants one to another Doost thou thinke that in these courses thou canst eate drinke and abstaine all in one measure Thou must labour thou must watch thou must leaue thy friends thou must become an obiect for the very scorne of children thou must bee debased vnder all men besides thee in honors offices counsels and in ●ll causes whatsoeuer lay these things to thine heart resolue with thy selfe whether thou wouldst change thy peace freedome and constancie of minde for these other endowments If thou wouldst not then follow the fashion of boyes no longer to bee now a Philosopher now a Publican now an orator tomorrow the deputy of Caesar. Here is no cohaerence in these things to be a man fixt either in goodnesse or badnesse is a mans part Thou must either practise thy reason and vnderstanding or giue all thy seruice to the world and the worlds dependances Thy labor must be emploied either abroad or at home that is thou must either bee a professed Philosopher or a direct member of the vulgar CHAP. 37. All offices of man in this world are to bee proportionate by mutuall affections Hast thou a father that name cōmands thy diligent care of him and thy forbearance of him in all things binding thy pacience to endure his worst callumnies and most iniurious violences Imagine him a wicked man hath nature then alotted thee a good father no but a father shee hath well then doe thy duty to him with all diligence stand not to examine his actions but to foresee that in all thine actions vnto him the ordinance of nature be kept inuiolate So shall no man hurt thee vnlesse thou list thy selfe and when thou supposest thy selfe hurt then shalt thou bee hurt indeed This is thy way to discerne the duty of a neighbour a citizen or an Emperour by a dayly speculation of their mutuall concords CHAP. 38. Know that the first and formost point of religion is a true beleefe to bee assuredly perswaded that there is a God and that he swayeth the state of the whole vniuerse in goodnesse and in iustice that we must obey him assent vnto his commands in the smallest condition approouing all his actions and following their directions as the effects of that purest most glorious Intellect Thus dooing thou shalt neuer haue cause to repine at him nor to repute him negligent of thee Now this cannot bee vnlesse thou reiect the things that lye not in thy power to dispose of and place the whole nature of good and euill in those things whose order is tyed vnto mans owne discretion For if thou binde either goodnesse or badnesse to any of the other it is vnpossible that thou shouldst not accuse the author of them and grow into an hate of him when-soeuer thou art deceiued of what thou desiredst and fallest into that which thou soughtest to auoyd For it is inherent in euery creature by nature to abhorre and eschue the originall causes of all that seemeth hurtfull as well as the effects themselues and contrarywise to follow and admire the causes and productions of all that seemeth vse-full Hee therefore that thinketh himselfe iniured hath small reason to reioyce in that hee seemeth to iniurie the other againe for it is impossible that losse should bee parent vnto true delight But this erronious conceit maketh the sonne to disparage the father when hee doth not allowe him enough of that which opinion holdeth for a true good and this made Eteocles and Polinices go together by the eares for their fathers Empire because they thought there was such a deale of happinesse included in soueraignty This maketh the husband-man curse the heauens one while and the sea-man another while the merchant also the man that burieth his wife or children For these mens piety is inseperably chained vnto their profit But he whose endeuor worketh for a due moderation of his desire dislike herein laieth down a good ground or his piety also Now as or sacrifices and offrings et each one obserue the custome of the land wherein hee liueth dooing it with purity parsimonie diligence cleannesse and with-in the compasse of his ability CHAP. 39. When thou goest vnto a diuinatour remember that thou knowest not the end of that thou goest about but goest to learne that of him But if thou beest a Philosopher thou knowest the quality of it ere thou goest For if it concerne a thing that is not in the power of man it is impossible that it should bee either good or euil So that when thou commest to the Sooth-sayer be sure thou leaue both dislike and desire behinde thee otherwise thou shalt neuer approach his face without feare But sette downe thy staffe at this what euer the end bee it no way concerneth thee For thou hast power to make vse of it come in what shape soeuer it will And in this none in the World can bee thy hinderance And therefore come to the Goddes as to thy counsellors with a bold spirit and when thou hast hard their wils remember who are thy Councellors and how great a contempt thou shalt committe in disobeying their direction But if thou come to the Oracle as it pleased Socrates to do about a thing whose whole consideration relyeth vppon the euent wherin neither Art nor Reason can aide thee with knowledge of the dependances then must thou ruminate vpon the first head therof therfore if thou beest to vndergo the defence of thy friend or countrey with danger of thine own person neuer go to aske the Augure whether thou shouldst defend them or no. For if he tel thee the intrailes presage misfortune it is likely that he meaneth eyther of death or the laming of some member or of banishment But then comes reason on the other side and this withall The daunger that I vndergo my friend and countrey vndergoeth also with mee And therefore herein take councell of that great Pythian Prieste who expelled one