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
A07786	The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M..	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Xenophon. Memorabilia.; Munday, Anthony, 1553-1633.	1602 (1602)	STC 18163; ESTC S103514	52,106	260

This day thou shalt be with me in Paradise If the soule could be extinct and dissipated like smoke in death it would not then follow that she should cōuerse and liue afterward with Iesus Christ it is then a spirit which continueth after death and in regard it is a spirit it cannot be idle As concerning the word Paradise it signifieth the place of happie and eternall life there where ioy wisedome and iustice are in all aboundance It is necessary to note the sermon of the good theefe which he made hanging aloft on the Crosse euen when he was at the instant of death and when all the Apostles were astonnied and had left off theyr office of preaching did forget the mercies of God Vndoubtedly thys spectacle was not without great signification for there was to bee seen two theeues hanging with the blessed Sonne of God which signified that the world was condemned to death for most greeuous offences And seeing it should be so that the Son of God was to appease his Fathers displeasure and by his death onely that yet one part of the worlde would still contemne this benefit despise the kindnes of thys Sauiour as may be discerned in the bad theefe hauing no hope at all of saluation and in whose person is figured forth to vs the wicked seditious and tyrants enemies against the Gospell of GOD who ought assuredlie to know that their cōdemnation is alreadie doone for theyr wilful contemning the mercies of God But the other part of the worlde which are such as with reuerēce acknowledge and receiue this blessing of God knowing confessing with the good theefe that they haue deserued nothing but condēnation death yet trusting onelie in God doe inuoke his mercy and propitiation acknowledging also that they are deliuered from sin death onely by the blessed innocent death of their Redeemer The good thiefe who desired his deliuerance of God acknowledged him therein and albeit he saw him there to die with him yet he helde it for most certaine assured that this was he who could giue him eternall life wherefore he heard the sweet answere of GOD who promised him that that very day hee shoulde bee with him in the place of rest life and ioy perpetuall By this voyce hee vnderstood that his sinnes were forgiuen him and that life eternal was in mercie bestowed vpon him Then though hee was hanged broken halfe deade yet for all that he did honour gaue reuerence to the Sonne of God euen then when the whole Church was silent and when the Apostles were amazed and dispersed yet hee confidētly said that he who was there hanged and readie to die shoulde neuerthelesse raigne and giue eternall life to men he called on him as the onely maister authour of life Nay more he defended the glory of GOD against the other euill speaker This spectacle then admonisheth vs of many things and all good mindes doe acknowledge their transgressions to bee fixed to his crosse for wee are all by our sinnes subiect to death and calamities of all sorts and can no way bee deliuered but by the Sonne of God only It remaines then that wee call on him that wee declare to others these great blessings that we maintaine his honor glory against all miscreants and euill speakers whatsoeuer afflictions torments or deaths we endure in the cause to the end that hee may giue to euery one of vs that which hee did to the happy conuerted theefe saying This day thou shalt be with mee in Paradise Seeing then so great a matter is cōtained in this speech and conference of our Sauiour Christ with the good theefe let vs confirme and fixe in our harts this saying and most powerfull sentence which manifestly declareth that the soule is a seperable spirit liuing after it hath left the bodie according as Christ himselfe sayde that the spirit of the cōuerted theefe should conuerse and bee with him in Paradise Assuredly it coulde not conuerse nor liue after death if it vvere onely of the bodies tēper or if it were some smoke neyther coulde it likewise bee in Paradise but would be dispersed abroade in the ayre In Saint Mathewe Moises spake and conferred with our Sauiour in the Mountaine although it be plainelie written in the Booke of the repetition of the law commonly called Deuteronomie that Moyses was deade and buried our Sauiour then spake with the seperated soule of him Saint Paule saide that he desired to be deliuered from his body and to bee with Iesus Christ. And to the Corinthians hee said While we remaine in this bodie we are far off from our Lord. But we haue this confidence that after we shall haue finished this long voyage we shall then abide with him And S. Peter sayth that the Spirit of our Lord while his bodie was in the Tombe preached vnto the spirits of them that were in prison which then assureth vs that our soules are separable spirits In Saint Luke the historie is recited of the wicked rich man that was in hell torments the poore begger whose spirit was in Abrahams bosome In another place GOD sayth that hee is the God of Abraham and the God of Isaac and the God of Iacob and that he is not the God of the deade but of the liuing Let vs then end vvith this conclusion that Abraham Isaac Iacob are liuing FINIS Socr. Tell me which doost thou iudge to be workes of Fortune or of reason and deliberation as much to say as those workes that haue no certaine end neyther are knowne wherfore they be made and what thinkest thou of such as manifestly doe appeare that they are made for the benefite of men Aristo Doubtlesse those which are made for the profit of men are questionles workes made by reason deliberation Socr. Doth it not thē appeare to thee that hee that frō the beginning made men and gaue thē sence whereby they shoulde haue knowledge of euerie thing did it not for their benefit as eyes to behold thinges visible eares to heare soundes so likewise of things that are apprehended by sent whereof no profit woulde bee had except we had nostrils nor knew wee howe to perceiue or distinguish which taste is sweet vvhich is sower or sharpe except we had a tongue and pallate to tast them Moreouer dooth it not likewise seeme to thee to bee a worke of Gods high prouidence to enclose within lidds the weak and feeble eyes which when need requires to see doe open close againe when desire of sleepe vrgeth And to the end no angry windes may bee offensiue to them hee hath placed the browes ouer the eyes as also to defend them from the sweat descēding down the head yet kept therby out of the eyes As in like maner the eares that receiue all sounds and yet are neuer full the teeth also in order made and

nourished by blood attracted at the nauil because the fluxes ordinarie to women do cease when they become great and the infant drawes aboūdance of blood for his nourishment The superfluous blood is deuided into three parts of the very best purest part is the infant nourished in his mothers bellie the other part lesse pure is caried to the breasts and conuerted into milke the third and last part like slime in the bottome of a marish is discharged in the birth of the child The times of the infants beeing in the wombe are discerned in this sort and the bodies of male chyldren are euer more perfect then the female for the seede whereof the male is made is hotter then the other The first sixe dayes after conception the seede boileth resolueth and becommeth as an egge making three little bladders or purses as before wee haue declared Nine dayes following is the attractions of blood wherof are made the liuer and the hart and twelue dayes after the afore-said sixe and nine dayes is the liuer the hart and the braine to bee seene and discerned Then eyghteene dayes after are the other members formed these dayes nūbred together are fortie and fiue and then when the members are formed discerned the fruit begins to haue life for it hath som feeling wher vpon it is saide that about the fiue and fortieth day the soule is infused into the body Hipocrates giues a very good rule speaking in this manner The daies from the conception to the perfection intire forming of the members beeing doubled doe declare the time of the childs stirring and those dayes trebled doe shewe the day for his deliuerance So then if the infant haue his members and parts perfect the fiue fortieth day he will stir at ninetie dayes shal bee borne the ninth month This rule is ordinarie in male Chyldren but the female tarie longer It is as easie likewise to iudge howe much the power vegetatiue is necessary which preserues and maintaineth by his offices as vvell the whole frame as the singuler parts there-to belonging that is to say by nourishing and augmenting it maintaines the seueral parts and by generation preserues and supplies the state of kind Euery one ought to know thys reuerence these gifts of God in nature vsing them lawfully and to the benefit of humaine societie For it is no light offence to be excessiue and dissolute in these thinges wherein likewise if we keep not a meane and measure there dooth ensue horrible paines not onely temporal but also eternall Indeede Nature admonisheth vs to bee continent and if shee woulde not bee deformed in the beginning shee would haue no other power vsed in generation then is necessary but we destroy al by vaine lubricities inconstant inordinate meanes decaying Nature in her very selfe Ouer and beyonde this the dilligence arte and care which nature appointeth to engender preserue and perfect the infant in the wombe of his mother aduiseth vs to preserue and bee respectiue of kind It is then great inhumanitie rage and furie if one part do grow offensiue to another for we see by the archetecture of nature the fashion the seate the order and vse of euerie seuerall part that there was an infinite power in the Creator of thys frame and peece of workmanshippe by so great wisedome or dayned and compassed by vnexpressable goodnes liberally furnished and prouided of all thinges for norishing maintaining the same Doubtlesse whosoeuer sees not vnderstands these things hath lost the light of true sence and is more degenerate to humaine nature thē Nabuchadnezzer when hee became a bruite beast And in truth the order of these powers is worthy consideration for as hath beene said the power to nourish maintaines the distinct and singuler parts the power of augmentation giues them a iust quantitie that is to say greatnes largenes and thicknes the power to engender preserues supplies kinde I say in repeating it againe that this order cleerly shews vs that there is an eternall GOD who by his infinite power created these natures by his incōprehensible vvisedom assigned thē theyr offices and seperated theyr effects as we may behold that euery one begetteth a thing like to himselfe For these kindes are guarded in their cerkitude and by a certaine law and maner are these liuing creatures produced and not confusedly without counsell mingled confounded in their kindes We should consider and acknowledge God in nature reuerently we should esteeme the actions of nourishing giuing increase and supplying by generation as diuine gifts and graces the abuse whereof is punished by most horrible paines VVe see drunkennes licorish feeding grosse gurmandizing to bee the causes of murders circumuentions in iudgement trades traffiques and merchandises of beggeries and miserable ruine of goods and lands of wretched diseases and sicknesses as well corporall as spirituall As for lubricities and immoderate thefts we see the euils and inconueniences ensuing thereby to be great in greater persons then one woulde wish to see it wherat those of better vnderstanding receiue no mean discontentment The second power of the soule is called sensitiue it is that wherby wee discerne our seuerall actions and it is an excellent and necessarie benefite to man not only to search and seeke after his liuing a certaine place wherin to confine himselfe but likewise for many other offices requisite in humane societie Thys power is deuided into sences exteriour interiour The sences exteriour are fiue namely Sight Hearing Tasting Sent or Smelling and Touching these fiue sences are discerned by theyr offices seates or organes Sight is the sence whereby vvee beholde colours and the light which things are propper obiects to the sayd power and this perception is wrought by the meanes of certaine spirits comming from the braine by the optick nerues into the apple of the eye wherein there is a christaline humour which receiues as by a glasse or mirrour the kindes lusters of colours and likewise of the light We gather also hereby the greatnes figure number motion position of bodies yet not singulerly and properly so but likewise these things are known with and by helpe of the other sences Aristotle beeing demaunded considering we haue two eyes wherfore all thinges which we behold do not seem double to vs the aunswere he made thereto was thus That because the nerues of the eye are seated betweene the place of their originall and the eye where they meete together like the forke of a tree therfore the spirits vnited there together doe make the obiect seeme but one thing onely The interiour organs then of this power are the spirits assigned to that office and they are transported by the Opticke nerues into the eye whereof the exteriour is the eye This power serues vs to knowe the heauens they moue vs to vnderstand the power and wisedom of

becommeth blacke and seething strongly dries vp and burnes whereby oftentimes it happens that some becom frantique mad and desperate Those men that abound in mellancholy mingled with red choller are enuious full of ill will and of verie strange and hard conditions Sanguine men are ioyous delightfull and pleasant by the aboundance and cleerenes of their blood for the spirits in them are pure full of rich splendour The phlegmatick are dull remisse sleepie heauie because theyr blood is thin theyr spirits scant warme The mellancholick are properly sadde and fearefull because theyr blood is troubled thick and colde their spirits likewise impure grosse and as it were full of darknes The very same societie is there of the body with the soule and her effects doe aunswer to these humours In griefe or sadnesse the hart shuts it selfe drawing backward as it were attracts the humour of mellanchollie to the spleene vvhich spreading it selfe sometimes on either side the body engenders diseases in the sides as plurisies and other verie dangerous obstructions which wee see to happen to such as are long time in sadnesse meditating on nothing but matter of griefe offence I haue heere-to-fore experimented this hurtfull humour in my owne selfe therfore can the better speake it The proper causes thē of these affections are the things whereto a man finds himselfe his cogitation most applied and the hart being suddenly mooued ioyning and following the knowledge of those thinges dooth in like maner apprehend thē It is very cleere concerning anger and griefe that they haue theyr cause inwardlie in the hart and the exteriour is the knowledge of some outward offensiue thine So of loue in like maner for all such as are of right iudgement loue vertue and honestie as Scipio loued honour grounded on vertue and the beautie thereof in others mooued him to attempt deedes of high prowesse and oftentimes very difficult enterprises Euen so people excelling in vertue doe deerely loue together for the conuenaunce and naturall similitude that is between them For euery one sayth Aristotle loueth his like truly good affections saith hee are causes of great profit commoditie and are as pricks and spurres enciting to vertue Plato saith that anger is as the nerue of the soule by loosing or with-drawing wherof vertue is exercised Seeing thē that there is in nature certaine organes and parts proper to her actions and certaine humours vvhich serue necessarily to thē it behoueth that some of thē should be voide of vice or offence for euen as the light in the eye is the gift of God to nature euen so are good affectiōs diuinely inspired vvhich prouoke and incite vs to what-soeuer is good honest as to loue our children hate sin disorder tirannie force violence and all turpitude The saying of Aristotle is very good whē he saith that a vertuous man vseth anger as a Captaine doth a souldiour for it is most euident that our actions would be cold and remisse if loue of honestie hate of vice did not seuerallie incite moue vs. In al respects like vnto a ship which hauing no winde goes slowly and softly euen so were we if wee had no good affections for thē our actions would be lame slowe and of slender effect If nature were not corrupted in vs wee should haue very good excellent moouings and no vices at all remaining in vs but the order harmonie of nature beeing troubled makes bad affections to arise in vs and such as are repugnant to honestie which boldly do surmount ouer-goe those that are good abastardizing and quite ouer-throwing them Neuerthelesse in all times and in all countries in changes of cōmon weales there hath euer-more beene reserued some heroyick natures exceeding those of common course hauing motions farre purer and of much greater excellence then the vulgare The repairer of nature our Lorde Iesus Christ had in him most true pure affections as when he threwe the Merchants out of the Temple onely for iealosie hee had of the place as also the honor and worship of God contemning the misbeleeuers vvho had polluted the place of veneration inuocation and holy sacrifice In the resurrection of Lazarus he shewed great heauines whē he wept as beeing greatly mooued in spirit In loue wherby he commaunded that they shoulde permit little children to come vnto him In compassion which he had of the people that had followed him in the desert and vnfruitfull places And how many times is the word of mercie vsed repeated inculqued in the Scripture There is great differēce between the good affections of Christians and those in Infidels for Christians acknowledge this puritie of motion to be repaired in thē onely by the grace of God cheerfully for loue of him and dreade of his displeasure do ordaine in their gouernmēts good and honest lawes referring theyr actions to the glory of GOD as did the Prophets Esay Ieremie who knew that God would haue Common-weales to be gouerned by holy laws and all wicked confederatiōs to be cast out The other as Cicero acknowledge not at al that Magistrates are ordained of God but doe build vppon their owne wisedome power not attributing any honour to God but onely to them-selues wherefore these motions may bee thought good yet are by accident euill to vnbeleeuers because they are not ordered nor ruled by the knowledge and loue of God In this place after our passed speech of the affections vvhich are actions and moouings of the hart according to the knowledges comming to it by the sences me thinkes it shoulde not differ much frō our purpose to speak some-what of concupiscence remayning in vs whereby we may vnderstand many disputations of Saint Paule the estate of our owne nature and the great domage or detriment that comes to vs by originall transgression The worde Concupiscence according as it seemes to mee yet yeelding still to better iudgement signifies not onely a mouing of the hart wherby a man desires earnestly beyond measure some thing that may be pretended for profit or plesure as to eat drink or commit follie but likewise it is a priuation defect of light in the vnderstanding whereof ensueth ignoraunce of God and his wil vntrueths boldnes to encounter with any of his inhibitions fayling in fayth and loue towards him as also diffidence in his gracious promises Likewise the same word imports an error in the will as disobedience and contempt of the commaundements of God In these obscurities our vnderstanding loueth and conceiueth great admiratiō of him selfe and of his ovvne wisedom wexing bold to feigne oppinions of God to apprehend thē after his own pleasure wherby afterward it falls into some narrow distresse where it is girded vp with feare terrour insulting oftentimes beyond all obedience Of these euills complained S. Paule when hee