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	suspicion_n	1,645	5	12.6412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06460	Tho. Lupsets workes; Works	Lupset, Thomas, 1495?-1530.; Elyot, Thomas, Sir, 1490?-1546.; Pico della Mirandola, Giovanni, 1463-1494. Twelve rules. English.	1546 (1546)	STC 16932; ESTC S109651	115,080	426

not death And surely it shoulde not be the naturall ende of mans course in this life if it were a thing by it selfe naught For euill magrie mans heade is neuer put to him as it shuld be yf death were euyll the whiche necessariely man is constrained to suffer Therfore it semeth true that deathe considered alone by it selfe is nother good nor euill But whan we here of diyng wel or diyng euil or of a good deathe or an euill deathe it is not deathe by it selfe that is spoken of but rather the circumstances the maner the facion the cause of deth or that goeth before death or that foloweth death These be the thinges that gyuethe and takethe this name of goodnes or euilnes As to saie that deathe is good bycause it endeth this sinneful life and is the meane to passe from this worlde to heauen or els whan we saie that Iudas died an euil death it is not ment that the departing of Iudas soule from the bodie was euill but the maner of his diyng was the euill thyng his cursed desperacion his dampnable mistrust of goddis mercy his dispitful refusing grace made his death euil The two theues he at the ryght hande and he at the lefte bothe died one kinde of death both nailed to crosses bothe woorthy for their trespasses yet it is trouthe that the tone died well in a good deathe the tother died naughte in an euill deathe not for the deathe by it selfe wherin was no difference but for the diuersitee of their .ii. mindes in takynge of death The tone repented him and asked mercie wherof he died graciouslye the tother continued in his blaspheming god the whiche stubburne stomacke in sinne caused him to die vngraciously It is a thing that foloweth death and is not in deathe it selfe whervpon we loke whan we iudge to bee a good ende or an euil For by the maner of him that dieth we coniecture the state and condicion of the soule the whiche if we finde in our fantasie to be in an euill case as in the daunger of goddes curse we calle deathe euil wherby the soule passed to com to suche sorowe And contrarie if we thinke the soule to be in the fauour of god or to bee redie to take mercie we call death good the whiche conueied the soule to his blys So that by it self death remaineth indifferent to be iudged of diuers consideracions other a good ende or an euill ende ¶ Now than we maie here saie he that feareth deathe shewethe him selfe to bee in doubte of his soules state or els to be certaine that his soule is in goddis curse The whiche fearefull minde is in them that haue soo passed this presente life that either thei haue doen nothing wherby thei maie hope to be rewarded in heauen or els thei haue done so vngraciously that thei can haue no trust of escaping damnable punishement specially if he be a christened man For if he bee not christened and feareth to die he declareth him selfe to haue none higher thoughte of lyfe than the dumbe beastes haue the whiche make by the lawe of nature so much of their lifes that they can minde nothing beside and the losse of their bloud maketh with theim an hole conclusion of their beyng Wherfore beastes mai iustly fle and feare death as the worste thinge that can happen to their state but a man doth hym selfe to muche wronge if he thinke hym selfe in no better condicion than be these beastes It is not in the diuels power to doo man soo great hurte as this false imaginacion dothe And surely vnworthy he is to haue in hym the power of vnderstanding of thinking of prouiding of learning of teaching of diuisyng of remembrynge of louing of hatyng of reasoning of counsailing of infinite mo giftes who some euer iudgeth him selfe to haue noo more than a swyne or an ape hath Loke as by the fiue wittes the bodie knoweth this or that soo by these powers of minde the soule walketh to his vnderstanding and of an heauenly mattier is made this maruailous thinge that dwelleth in mans bodie for a time to be made worthy other of euerlastyng lyfe or of euerlastinge death for the damned soule lyueth in death without ende ¶ But yet what shal we saie to the place we lefte before that naturally deathe is feared Lette it bee the woorkyng of nature yet I see not but the strength of mans mind fully fastened in faithe maie victoriously ouer come all this feare as we finde many ensamples of men that so haue done not only of them that haue bene helped with faith but also of many paynymes the whiche toke a courage to dispyse death onely of a mightie and valiant minde to haue reason subdue in theim the power of all affectes ¶ I finde a lerned painime wrote that we shoulde nother care for life by it selfe nor yet for deathe by it selfe He saith that we shulde care to liue well and to die well and let life and deathe passe without care For life is not good but to liue wel is good ¶ If painymes haue this righte consideracion of life and of death what shame is it for Christened mē to care for deathe seeyng Christe whose wordes can not but be true soo vehemently forbyddeth vs the same that painimes sawe by reason to be done Againe seyng this death is so common a thyng daiely in our sight why shoulde we feare it Thynges that sildome chaunce mai stur vp by their ra●enes great fere thinges that be euer at hande shuld by their familiaritee and custome nousell vs to sette littell by them Furthermore he that feareth death comyng to hym wolde feare by lykelyhode death if it coulde be with hym whan deathe is suche a thing that other it is not yet come or els it is paste For noo man can saie that death is present So this feare can neuer be ioyned with the thing that is feared Againe that thyng that euery man maie do no man lightly dothe that thyng that no man can helpe him selfe in that for the moste parte all men do No man almost studieth or careth how well he maie liue but howe longe he maie liue euerye man musethe whan the trouthe is that it might of all men be optained to liue wel and noo man can further him selfe to liue longe A like frowardenes is in our remembraunce of deathe we busilye labour and enforce to dreame of deathe the whiche thing we can not do we might finde the waie to die well and this thing we will not do This madnes John̄ I trust you will put of and feare not deathe the whiche you can not escape But feare an euill death the whiche you maie flee ¶ Amonge many commoditees of death I reken one cheifely to be set by that it is good to die well to escape therby the occasion of liuinge euill and surely he dieth well that for suche an intente taketh deathe gladdely ¶ More ouer consider you well and

the face of god And this is the conclusyon of the passionat soule that lieth in the fetters of fylthye ●●●tes without reste drawen nowe hyther nowe thyther in a continuall waueryng of vayne fantasies But on the other syde the quycke lyuyng soule that quietly resteth in the loue of god dryueth frome hym by the power of grace wherwith he is indued all these vnquiete passions If he stande in feare to be moued with vncomely appetytes he fasteth he watcheth he laboreth The man I saie or woman dothe this in whome suche a blessed soule beareth rule Lyke wise against anger wrath and vayne glorie he settethe atte naught bothe honour and dyshonour shame sclaunder and worshyppe in this worlde bee nothyng in his reputacion Against remembraunce of displeasures he praieth for his euyll wyllers Suche a maner charitie teacheth and courageth this blessed soule to bee occupied in the mainteinyng and defendyng the myndes quietnesse a thynge aboue all thynges in this worlde to be kepte warely The rest that aungels in heauen haue is none other but this not to be moued nor sturred with these passions of louyng of hating of beyng pleased of beyng diseased of trustyng of lusting of abhorring of couetyng of refusyng of reioysyng of lamentyng and of innumerable such other that scourgeth and whippeth mans minde by reason of the corrupte affection and loue that he beareth in his ytching bodie a loue mooste contrarye to charitie the whiche hath as muche ease as that hath trouble You shall here a lesson of our mayster Christ the auctour and preacher of charitie He aduysethe counsaileth and commaundeth me if I be his disciple not to resist ageinst euill to offre my lefte cheke to him that hathe bee blowed me on the righte to leaue my gowne to hym that hath taken from me my cote to walke two miles with hym that hath vexed me and compelled me to walke one myle The forme of this lesson that Christe here gyueth is to enstructe and warne all christen men to regarde nothynge of the bodye or of the worlde aboue the rest and quietnesse of the mynde but that we shoulde suffre the losse of our goodes with the hurte ye with the deathe of our bodies rather then we shulde lose any smalle porcion of charitie to bee moued with any passion of minde wherby our loue towarde god myght decaie It is not possible after Christes doctrine to take in this worlde by any kynde of vyolence soo greatte domage or hurte in bodye or goodes as is the least drope of trouble in the mynde where no tyrant nor the deuyll hym selfe hath any dominion For there onely ruleth our owne free wyll soo that if we will disordre our mynde with any passion we be to our selfe more violente and cruell than the deuyll can be Wherfore my good syster let vs beleue our maister Christe and to the deathe lette vs neuer breake peace with god For if we do fare well all reste We breake peace with god when we tourne vs for any cause to the care of this lyfe If you fele your selfe inordynatly moued with displeasante woordes with angry countenaunces with euyll reportes with dyspraises with rebukes with fals sclander with vntrue complaintes beware syster for surely you be not in charitie with god If you mumble vpon coniectours if you fede vpon suspicions if you gnawe vpon shrewde tales if you delyte to gyue taunte for taunte beware agayne good syster for withoute doubte god and you betwayne And if you beleue the sonne of god your selfe with your owne will do more then any fierce prynce ouer you coulde dooe all thoughe he brought you to extreme wretchednes and at the laste to the deathe tourmented your body It is with out comparison worse to bee sette with these passions than it is to suffre the panges of death But at this pointe peraduenture you will saie and aske me whether we shuld forsake al the commodities of this worlde whether we shulde make no force to gette suche thynges as kepeth vp the welthe of our bodie whether we shulde vtterly refuse all thynges ordeyned for this lyfe whether we shoulde be cleane careles of good name No no syster not soo Holly scripture forbeadeth vs nothynge that is for vse or profyte as by Chrystes lawe it is not forbyd to eate to drynke to haue and gette wherwith suche sustinaunce maie bee mainteyned to gette chyldren to haue money to haue possessions to bee in honour to bee regarded but the worde of god suffrethe not glottony and a delyte in the belye cheare nor lechery and an vnlauful pleasure in bodylye lustes nor couetousnesse nor a gredye desyre to be ryche not vaynglory and a proude desyre to be magnified Lykewise the commaundemente of god forbeadeth vs not the thynkynge of these and of suche other thynges but it is playne contrarye to the wylle of god that we shoulde with any great intencion solicitude or carefulnesse of mynde prosecute these bodyly necessities And in the hauynge of the goodes promocions and honours we maie not iudge to be any hygher at all then is to haue thynges for mans necessitie So that towarde theim we maie not beare any maner of loue or affection but only we must with suche a mynde take theym to help forthe this lyfe as the craftes men take the instrumentes and toles to helpe theyr handye woorkes that in the hauynge of ryches our mynde considre nothyng but a plentie of thynges apperteinyng to our vse and necessytyes And thus we maie bothe for our selfe and for our neyghbours bethynke vs well howe we shall lyue but it maie be noo care nor yet any erneste studye least therby our charitie with god be dimynysshed For holde faste my syster in your remembrance that to haue and kepe charitie with god is to loue God with your holle herte with your hole mynde with your hole power If any smalle parte of your herte or of your mynde or of your wit be bestowed in any affection or loue towarde this life ye mynishe the perfection of your charitie with god the which requireth of you all and hole to be withoute a felowe by hym selfe alone loued You maie right well syster putte youre mynde and witte to gette these thynges that mainteyne this lyfe but it muste be done without all loue and affection there maie bee no parte of loue spente in suche matters for your mynde can not with any loue and affect labour to get and to holde this worldly commodities but in the meane season your charitie with god is greatly decayed and welnyghe broken Also you betray your selfe to mystruste the promission of god with the whiche mistruste god is moste displeased For there be three causes noted that shulde chiefly moue mens mindes to desyre these worldelye goodes One is the loue of welthe case myrthe and pleasure An other loue of worshyppe honour and glorye the thyrde the doubtefulnes and mystruste of lyuyng here the whiche mystrust I saie is worste of