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	sin_n	7,176	5	5.3331	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03407	A sanctuary for honest men. Or An abstract of humane wisedome Contayning, a certaine way leading to a perfect knowledge of Man, and directing to a discreet cariage in the vvhole course of our humane condition. Collected and composed by Io: Hitchcock student in the Middle Temple.	Hitchcock, John, student in the Middle Temple.	1617 (1617)	STC 13530; ESTC S118697	37,328	202

naturally moderately and by relation 1. a little that is to pull in the raynes of our appetite and to restraine our selues from abundance and delicacie and this is the neerest way to content nihil enim interest ●n habeas an non concupiscas not to desire and to enioy is one 2. Naturally that is to desire not things superfluous artificiall and pleasing to th● fantasie for these are passions and beyond nature but things necessarie and most expedient both for our bodies and our humane condition 3. Moderately and without excesse both in respect of another without his scandall losse preiudice and in respect of our selues without the losse or hindrance of our health leasure functions affaires reputation duty 4. By relation that is to propose vnto our selues a certaine end of our desires and pleasures and to terminate them in our selues The third office of Wisdome The third office of wisdome is with an equall manly and settled countenance to beare the smiles and frownes of prosperous and aduerse fortune hoc enim est benè sustinere abstinere benè this is well to sustaine the euill of aduersitie and well to abstaine from the sugred baits of pleasure and prosperitie not like the vulgar that thinke there is no surfetting with hony no rockes able to split the floating ship of prosperitie wee must rather follow the aduice of the wiser neque in secundis confidere nec in aduersis deficere sed semper erigere animum supra minas promissa fortunae wee must neither presume in prosperitie nor despaire in aduersitie but alwayes eleuate our spirit aboue the threats and promises of fortune Wee shall the better carry our selues in prosperitie if we consider well the nature of it first that riches honours and the fauours of fortune are improperly called goods since they are common as well to the bad as the good and neither make the one better nor reforme the other secondly that prosperitie is like a honied poison and therefore we should bee then most carefull and learne to mortifie our presumption to bridle our affections and retaine our desires And for Aduersitie quoniam ipsa vita est fortu●iae ludibrium omnia ad quae gemimus quae expauescimus tributa vitae sunt since our life is but the play-game of fortune and all things that grieue and afflict vs are but the tributes of life and incident to our humane condition we should therefore make a virtue of necessitie and arme our selues with patience quietly to endure them and the more easily wee may doe it if we consider well the nature and causes of aduersities and afflictions whether they be true and naturall as sicknesse pouertie and the like or imaginarie and fantasticall In respect of the nature of aduersitie wee may easily endure it 1. because it is in it selfe no euill but in the opinion of the vulgar 2. because it is common to all though after a diuers manner to the wise and godly as matter of good and instruction to fooles and reprobates as occasion of euill and despaire 3. because it toucheth but the lesser and outward part of man and cannot make him vicious nor rob him of his probitie and virtue though it make him poore sicke and afflicted In respect of the cause of aduersitie we must consider that it is either our owne sinne the iustice and anger of God or the policie of the world And now the face of aduersitie is thus vnmasked it will appeare with a more gentle aspect and we may auoid or mitigate it by these two meanes first by being honest and vertuous for such a man is more peaceable in aduersitie then a wicked man in prosperitie secondly by premeditation and presupposing the worst that so we may be fore-armed to beare with patience any thing that may happen nam quae alij diu patiendo leuia faciunt sapiens leuia facit diu cogitando that which others make light by long suffering a wise man maketh easie by long cogitation The fourth office of Wisdome The fourth office of Wisdome is to obserue the lawes customes and ceremonies of the countrey first authoritie because it is a messenger from heauen whether it bee soueraigne in the Prince or subalterne in his lawes and ordinances secondly ceremonie and the custome of the countrey because by vse approbation or toleration it is growne to be a law therefore obey the Magistrate and the law but not seruilely obserue ceremonies but not superstitiously and if thou canst with a safe conscience conforme thy selfe outwardly to that which is in practise though thou condemne it in thy iudgement and lend but not giue thy selfe to the world The fift office of Wisdome is well and plausibly to carry our selues in company The fift office of Wisdome whether it be generally with strangers in the ordinary commerce of the world or more particularly in affected company such as we embrace for profit pleasure or some other respect and herein a man must a little temporize with the world and not wholly captiuate himselfe to his peculiar inclinations sed vbicunque opus sit animum flectere bend his minde as occasion shall require In our common conuersation wee shall the better cary our selues if we obserue these rules 1. for a man to speake little and modestly 2. not to bee too scrupulous in applying himselfe to the fashion of the company 3. not to bee too forward to put out himselfe and shew all that is in him 4. to be honestly curious in enquiring of al things iudging soundly of them so to make vse and profit by them 5. not to contest with any especially not our superiours because wee owe them respect not our inferiours because the match is vnequall 6. not to speake resolutely or peremptorily in any discourse so by this meanes a man shall carry himselfe well and debonarily towards all and yet haue his minde secret and keepe himselfe to himselfe according to the old precept frons aperta lingua parca mens clausa nulli fidere In our particular and more priuate conuersation it will be expedient to obserue these rules 1. for our associates to make choice of such as are honest wise and dexterious 2. not to be amazed at the opinion of others though it oppose ours but to iudge soundly of it and if there be cause of contradiction not to bee bold obstinate nor bitter 3. not to bee troubled with the vnciuill behauiour or rude speeches of any but to beare them manfully and not answer a foole in his follie 4. in disputation and controuersie to be briefe and methodicall and to ayme alwaies at the truth not vsing all the meanes a man may haue but the best and most pressing 5. in a iest to take the present occasion by the locke and to be facete without scurrilitie and touch no mans person nor reputation for it is a bad exchange to sell a friend for a iest The sixt and last office of Wisdome is