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
A18125	A sermon of the nature and necessitie of godly feare Preached in the Cathedrall Church of Chester, in September, 1614.	Case, William, 1584 or 5-1634.	1616 (1616)	STC 4766; ESTC S118534	19,465	32

and setled in a fearefull and awfull respect of that almighty God which surely will be auenged on all his enemies vnlesse the current and streame of your crying sins be restrained by a godly feare Which is the truest exposition of this Text and most agreeable to the sense of this Scripture Feare therefore is the duty here simply propoforce First positiuely as it is a Diuine iniunction to stand in awe and feare of God at all times and then relatiuely as it is the speciall and onely meanes for the auoyding and restrayning of sinne In the first I will consider first what Feare is in it selfe then how God onely is to be feared and none other besides him Now Feare in it selfe is a passion of the sensible appetite shunning and auoyding irresistable euills future and to come For the better vnderstanding whereof wee are to consider that as there are in man two principall fountains of direction namely Reason and Sense so are there likepetite For wee must haue speciall care in searching out the knowledge of these things that we make a difference betweene the Will properly and strictly taken and that inferiour naturall desire which is called the Appetite the one in diuers respects being more excellent then the other the one is as the Mistresse the other as the Seruant For the appetite is the wills solicitor and the will is the appefor all actions which proceed from the disposition of the will are in the power thereof eyther to be performed or stayed whereas the appetite cannot chuse but rise at the sight of such things as it ias affected withall neyther is it in our power whether wee be stirred with afections or no. Finally the will is a free desire or bending of our soules vnto the hauing or doing of that good which onely reason and vnderstanding prescribeth the appetite an earnest and necessary inclination desire vnto that good onely which sense proposeth The one is called appetitus rationalis the reasonable appetite the other appetitus sensitivus the sensible appetite For the obiect of the will is that good which reason doth leade vs to seeke and the obiect of the appetite is whatsoeuer sensible good may be wished for Now as our appetite doth immediately positiuely respect and seeke after good so doth it necessarily by consequent auoyd that which is euill so that as positiuely good so negatiuely euill is the obiect thereof And according vnto the diuers circumstances of its obiect of good and euill so is the appetite varied into diuers formes and fashions which are called the affections or passions of the minde For as in the generall it is inclined vnto good it is called Loue and as it resisteth euill it is called Hatred as it earnestly pursueth that which is good it is called Zeale and as it vehemently opposeth that which is euill it is called Anger as it is affected with the good which is present it is stiled by the name of Ioy and as it hath reference vnto the present euill it is named Sorrow if it respect future good Hope and if future euill Feare Feare then is a passion or affection of the sensible appetite shunning and auoyding euills future and to come So that seeing what Feare is in it selfe in considering in the next place that this feare is only to be referred vnto God I will reduce my discourse into these two heads first that he is to be feared and secondly that he onely is to be feared and no other besides him For the first It may be a question in as much as the obiect of feare is euill for wee feare not any thing properly but as euill how can God be said to be feared who is onely good yea the soueraigne good of all To which I answer that Feare hath a double respect First of the euill it flies from and secondly of the good from whence the euill comes If it be referred vnto the euill it feares it per se for it selfe if vnto the good it feares it but by accident not for it selfe but propter aliud for that euill it brings with it So that although the obiect of feare properly be euill yet by accident and as it were indirectly we may be said to feare that which is good also And that in two respects First lest the good which wee loue may by some euill be lost and taken from vs. And secondly because the good we feare may haue in it some power and strength to inflict euill vpon vs. Which two respects the Philosophers say are the onely originall causes of feare Amor and Defectus Loue and Weakenesse Loue vnto that good which we feare to loose and inability to resist that euill which would take that good from vs. For why doe we feare death but because wee loue life and why doe we feare a good Magistrate but because hee hath that power to inflict punishment vpon vs which we are not able to resist If we did not loue that which is good we should not feare to lose it And if we had power to withstand that which is euill we should not feare it at all For the biting of a dogge is euill but the Lion feares it not because he is able to resist it What was the reason that Saul feared and Dauid had courage to encounter Goliah but because the one both saw his forces vnequall and also being destitute of Faith did despaire of the Lords assistance whereas the other being assured by Faith that the Lord would be his helper feared not So that loue vnto good and inability to resist euill being the onely causes of feare in both of these respects there is none whom wee ought to feare so much as God the Lord. For who better to be beloued in his presence being the fulnesse of ioy and at his right hand are pleasures for euermore Or who is able to oppose his almighty power and therefore in that respect who is more to be feared also In confidence wherof the Prophet resolueth Psalm 23.4 that though he were in the valley of the shadow of death yet would he feare none ill because the Lord was with him According vnto which two Diuines haue distinguished feare to be two-fold eyther seruilis or filialis a seruile or a filiall feare The seruile feare doth feare God because hee is iust and powerfull the filiall feare because hee is good and mercifull the seruile feare doth bridle sin the filiall feare doth prouoke vnto righteousnesse the one doth restraine the lust of the flesh the other doth set forward the motions of the Spirit Whiles we haue but the first we are but as seruants but when wee haue the second we are accounted as Sonnes by the one we are afraid to suffer by the other wee are afraid to offend the obiect of the one is malum poenae the euill of punishment the obiect of the other is malum culpae the euill of sinne the seruile feare proceeds from that which the