Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	see_v	2,875	5	3.5208	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02339	Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.; Anathomie of sinne.	Hall, Joseph, 1574-1656, attributed name.; Humfrey, Richard, attributed name.	1604 (1604)	STC 12466; ESTC S118647	67,276	265

giuen vs an vnderstanding to know his law so hath he giuen vs a wil to follow him and his law so far foorth as our nature is capable thereof When vnderstanding and the affections agree THe vnderstanding and affections doe agree when the wil followes or forsakes shuns or receiues nothing but what iudgmēt hath first determind to be good or euill and when iudgement determineth nothing before it be aduised by reason and whō reason adviseth not before she haue conferred things one with another throughly examined them Which property she takes from consideration and when consideration hath nothinge without requiring it of memory And when memory will keepe nothing but what is committed vnto it by knowledge and vnderstanding These rules obserued there is an vpright gouernment in the soule which otherwise by the affections comes to ruine and subuersion What the affections are WE may cal the affections those motions of the soule wherby the heart is stirred vpp to the following after good and eschewing of euill as loue hope ioy sorrow indignation compassion Ielousy feare and manie such the number where of is infinite not in respect of their own nature but in respect of vs that are not able to comprehend them These affections haue great agreement with the quality and temprature of the bodies wherein they are and therefore as the bodies wherein they are doe more or lesse perticipate of heat colde drouth or moysture so do the affections rise or decline according to the nature of the forsaid qualities For which cause wee ought to bee moderate in eating and drinking for as we are either temperate or intemperate so the affections of the soule will bee more moderate or immoderate and the perturbations which they bring with them wil also be greater or lesse more easie or vneasie to be prouoked or appeased Why affections are in the Soule AFfections are appointed of god to remaine and haue residence in the soule for two causes first to the intent they may as pricks waken and stir it vp from being asleepe opprest with the heauinesse of the body least peraduenture it shuld be negligent in the care of good things such as are most expedient and profitable for it And secondly to the intent they might as bridles stop the hasty course wherinto the soule is some time caried so that it were like to perish but for the hand of some other affection that restraines it as we see in the desire of of wealth or coueting of honor wee may run into auarise or ambition both which vnlesse they be moderated with iudgement and discreation proue dangerous enemies to the tranquillitie both of soule and bodie For euen as by the corruption and inequalitie of the humors are ingendered those diseases that infect and annoy the bodie euen so by the disorder corruption and vneuen proportion of the affections doe spring the maladies and diseases that peruert and contaminat the soule Which diseases are farre more dangerous and mortall then those of the body in so much as they are not so easily discerned and therefore not so easilie nor so soone cured as the other may be What griefe is it lurking in the bodie but will at sometime or other either by the countenance or some other accident discouer it selfe that a remedie may be sought for it but the soule being inuisible and not subiect to externall sense lies manie times in manie persons dangerouslie sick hauing her glorius essence spoild and defaced by vice and yet those that are the owners of such a soule thinke themselues the soundest men in the world This happens by the head-strong wilfulnes of the affections who are oftentimes so feirce and vncōtrolable as they ouerwhelm reason virtue by which the soule receiues medicine and preseruation but then they are no more called affections but passions or perturbations What Passions or perturbations are PAssions or perturbations are vyolent motions which vnlesse restrained carrye the Soule headlong into many mischiefes The groundes that they proceede from are false opinions which perswade vs otherwise of things then they are in deed And these false oppinions are alwayes accompanied with these foure thinges immoderate desire vnbridled ioy immeasureable griefe and extreame feare which do carry the soule hither and thither and in the ende so subdue the reasonable power thereof as they make it seruile and obedient vnto the sensuall appetite of the wil as we haue examples in Histories how some haue grown mad through anger some kilde themselues for griefe some died with immoderate ioye and other some languished through a fond and impatient desire But all passions which are in the body are not of this nature there are some which are good and necessary and do properly belong vnto the body euen from the first creation which are not to be reproued nor can be taken away without the vtter ruine of humane nature as the desire of eating drinking and such like yet these are not so necessary neither but that they likewise stand in need of gouernement or else they quicklie run into superfluitie How affections become passions AS the earth when it swalloweth in stead of supporting the water when it drownes in stead of refreshing the ayre when it stifles in stead of comforting and the fire when it burns in stead of warming are no longer accounted profitable but pernitious euē so the affections when they once turn from that good end and purpose for which they were annexed to mans nature they are no longer profitable but hurtfull nor any longer to bee called affections but perturbations As for example hope was giuen vs to seeke after God our soueraigne good in whom alone we find all delight rest and pleasure but if this hope presume too farre it is no longer hope but presumption In like manner feare is giuen vnto vs to stande in awe of Gods iudgements but if this feare passe his appointed limits it is no longer feare but despaire How to remedie passions THe last remedie againste the passions of the Soule is to preuent and hinder them that they take not roote in vs but so soone as they begin to stir to bridle them by the authoritie of virtue and reason which we shal the sooner accomplishe if we perswade our selues that the good and euil of this life which are the causes that our mindes are depriued of all content are indeed neither good nor euil and consequentlie that they ought not to breed passions within vs. For to iudge vprightly what is honour wealth riches beautie and such like but good thinges in opinion onely and not in deed And what is pouertie sickenesse imprisōment and such like but euill only because we imagine thē so to be and not that they are so in their owne nature It was neuer or very seldome seen that passions did arise in vs for that which is the true good of the soule but onely for that which fooles doe falslie call good and Philosophers tearme the goodes

is no hope of pardon or possability to prosper because shee wanteth will to aske the one or courage to attempt the other as appeares by the example of Kaine Iudas and such like who offended god more in dispairing of his mercy then in the committing of their offences for the first steppe to saluation is to decline from sinne and the second not to dispaire of mercie Misprision of time what MIsprision of time is a kind of sloth mixte with vnnessessarye labour whereby time is otherwise spent then it shoulde and therein although we seeme industrious yet because our labour both of minde and body is either about trifles or vnlawfull actions therefore such labour is accounted idlenes And this is the fault of such as breake their braine aboute the studie of mischife and wicked inuentions discourse vpon vaine and filthy matters seriously read profane bookes practise vnlawfull games gad vp and downe vppon no ocasion of businesse spend time in daliance drinking and eating or make a continuall custome of such excersices as are appointed onely for recreation Omission what OMission is a kinde of sloth whereby we let slippe the knowledge of such thinges as we ought to knowe or the prosecution of such thinges as we ought to doe and this is the faulte of those that being cōmaunded to watch and pray ouerpasse that duety by the means of being imploied about worldly vanities or of such as know that god is the gracious giuer of all those benefites which they enioy and yet forget to giue him thanks for the same or resoluing vpon some good worke to the aduauncement of gods glory and the profite of the common wealth are carried away through the streame of their owne affections and so leaue it vnfinished THis sinne toucheth all sors of people as magistrates when they omit the administration of iustice ministers when they omite the preaching of the worde parents when they neglect their children especially in matters touching their soules health children when they dispise the disciplin of their parents and so foorth through all degrees and callings where there is anye neglect of duety Duty what DVety is the bonde of the soule whereby we cheerefully and willingly without force or constraint giue to euery one that which belongeth vnto him as honour to whome honor reuerence to whom reuerence tribute to whom tribute and succor to whom succour belongeth it is of two kindes duety towards god and duety towards our neighbour duety towardes god is loue testified by obedience duety towardes our neighbour is loue testified by vpright dealing How to detest Sloth REmember that sloth is a vice which impouerisheth both soule and bodie the soule of internall graces the body of externall goodes as appeares by the words of the gospel to him that hath shal be giuen and to him that hath not shall be taken euen that which he hath and by the wisedom of Salomon the idle hand is filde with penury Remenber likewise that it is a vice which captiuates and bringeth vs vnder the slauish tyranny of our worldely enemies the world the flesh the diuell for whilest through a carelesse and negligent regard we make slight acount of their temptations or valiantly perseuer not in fight agaiust them we lose the honour and reward of victory and euer after lie bounde in the seru le chaines of darkenesse Remember also it is a vice which is the roote and nurse of many other vices as appeares by the example of Dauid who no sooner gaue himselfe to rest after his painefull warres but hee fel into the sinnes of adultery and murder Saloman so long as he was busy in building the Temple and other houses cōtinued zealous in the seruice of God but waxing negligent he fell straite to lust after women and commit idolatry Fourthly remember that it is helde a vice so detestable in nature as verie brute beastes abhor it as we may gather by the industrie of the Ant Bee and other smal and contemptible creatures Lastly let vs consider that all other creatures not hauing life are so opposite to sloth as they continually keepe the first course wherein they were created without intermission or ceasing vnlesse it be vppon some violent and accidentall cause as wee see by the reuolution of the sunne moon and stars by the ebbing and flowing of the sea and by the iust returne of summer and winter spring and Autumne nay the very stones of the earth thogh they be sencelesse and lye still yet haue they in them a kind of working faculty which giues them groath and increase if then these much more ought men indued with reason and vnderstanding to decline from sloth and imbrace the labor whereunto they are ordained for man is created not to take rest but to trauel and he liueth most happily who as little as may be liueth to himselfe How to auoid Sloth COnsidder that wee enter into this worlde as it were to run a race or fight a battell if therefore wee run not so as we may get the gole we lose the rewarde or if we fight not so as we may preuaile we loose the reward and honour due to victory Consider likewise that we neither runne this race nor fight this battell in priuate to our selues but in the open sight of him that wil one day call vs to a reckoning how we haue bestowed euery houre and minute allotted vs for that purpose pronouncing in the mean space a curse vpon them that doe this worke negligently The best remedy therefore against sloth and ydlensse is deuotion which is a ready and willing performance of the seruice of God and of all other duties required of vs in the course of this life Deuotion is of two sorts the one belonging to the minde which containes the exercise and labours of the minde as prayer prayse thanksgiuing and such like the other to the body which comprehendeth the workes of charrity abstinence humility and such like corporal functions To be incited the rather herunto let vs call to minde the examples of such persons as for the loue of virtue haue refused no paines cost or industry what monumēts may we behold erected by the dilligence of our fore fathers what large reuenues left to the reliese of the poore What books and volums written for our instruction which we had neuer beene happy by if they had delighted more in sloth then dilligence The Queene of Saba trauelled ftom the furthest part of the south to Iudea to heare the wisdome of Sollomon S. Paule neglected no perril nor persicution in many countries for the daily hourely planting of the holy Gospell euen heauen men are liuely patternes vnto vs for the auoiding of sinne Plautus by day writ his commedies and in the night ground in a mill that so hee might haue wherewith to maintaine him at his study Apelles for the desire he had to excel in the art of paintng would let no day passe wherin he drew not some line or