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	will_n	3,297	5	6.8462	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28242	A tender visitation of love, to both the Universities Oxford and Cambridge and to the Inns of Court and Chancery even to the seed of God in you all, for you to mind, and consider ere it be too late. From the movings of the Lord, in your friend George Bishop.	Bishop, George, d. 1668.	1660 (1660)	Wing B3007; ESTC R210721	16,549	20

the God whom ye serve And now least what I have asserted concerning the Principle of God in you which witnesseth for God the Light of Christ which reproves and makes manifest the way to God the Saviour of the Soul and there is no other Should seem strange unto you or I to be a setter forth of a strange God of a Principle or Principles strange and forreign to your professions look ye Students of the Law into your own Books especially such of them as are usually read for the initiating you into the ground or Principle of the Law and see whether they do not speak what I say For example look into Christopher de Sancto Germano commonly called Seyn German his Dialogue concerning the foundamental Laws of England c. And see whether he doth not tell you of such a thing in man as is called Synteresis unto which he directs as the ground and bottom of the Law And of which Chap. 11. in answer to this question placed in the head of it Sc. Quid sit sinteresis what is Synteresis He thus speaketh Sinteresis est vis motiva seu potentia naturalis animae rationalis quae semper est nata figi in superioribus partibus animae movens Stimulans ad bonum abhorrens malum ideo secundam sinteresim non est errare neque peccare sicut nec circa principium in speculabilibus that is Sinteresis is the living virtue or power natural of the reasonable Soul which is born alwayes to reside in the superiour parts of the Soul moving and pricking unto God And abhorring evil and therefore according to Synteresis there is neither sinning nor erring as there is not about the principle in things that are under speculation Now what is that which sinneth not but the born of God And what is that according unto which one cannot sin or erre but the seed which remaines in him that he cannot sin because he is born of God And what is that which moves and pricks unto good and abhorrs evil but the principle of God which is therefore placed in man to bring him unto God Again Hanc quoque Synteresim ideò posuit Deus in homine ut servetur ordo connexio rerum This Synteresis God therefore hath put into man that the Order and Connexion of things might be preserved Now what is that which preserveth the Order and Connexion of things but that which upholdeth all things by the word of his Power And what is that which upholdeth all things by the Word of his Power but that by which the worlds were made Moreover Quae synteresis non potest totalitèr extingui nec etiam in damnatis Sed tamen quantum ad actum potest ad tempus impedire five propter tenebram obcaecationis sive propter lasciviam delectationis sive propter duritiem obstinationis Propter tenebram obcaecationis impeditur synteresis ne malo remurmuret pro eo quod malum creditur esse bonum sicut in haereticis qui morientes pro impietate erroris credunt se mori pro pietate fidei Propter lasciviam delectationis quando Scilicet synteresis ita absorbetur ut remorsus non habet locum quia carnales homines tanto impetu delectationis feruntur ut ratio non habet locum propter duritiem obstinationis impeditur etiam sinteresis ne ad bonum stimulet sicut in damnatis qui adeo sunt in malo obstinati ut nunquam possunt ad bonum inclinare propterea quantum ad illum actum quo synteresis stimulat ad bonum potest in illis damnatis dici extincta non tamen extincta simplicitèr quia habet alium usum scilicet remurmurationem contra malum paenae quae maximè vigebit in damnatis unde synteresis murmurabit in damnatis contra culpam in relatione tantū ad poenam Et sic synteresis quantū adaliquē actū impedire potest nunquàm tamen extincta potest universalitèr quantum ad omne actum quantum ad omne tempus That is Which Synteresis cannot totally be extinguished no not in the damned But nevertheless as to act and time it may be said to be hindred either by reason of the darkness of blindness or the wantonnesse of delight or the hardnesse of obstinacy by reason of the darkness of blindness Synteresis may be hindred that it remurmurates not for that evil which it believes to be good As in Hereticks who dying for the impiety of error do believe that they die for the piety of Faith by reason of the wantonness of delight when as Synteresis is so absorbed that remorse hath no place because carnal men are so hurried with the violence of delight that reason hath no place by reason of the hardness of obstinacy Synteresis is also hindred that it pricks not unto good as it is in the damned who are so hardned in evil that they can never incline to good for which cause in reference to that act by which Synteresis pricks unto good i● may be said in the damned to be extinguished not simply extinguished because it hath another use to wit the remurmuration against the evil of pain which greatly lives in the damned from whence Synteresis will murmur in the damned against the fault in relation onely to the pain And so Synteresis in reference to some Act may be said to be hindred but it can never be Vniversally extinguished in reference to every Act and as to all time And what is this but the witnesse of God which can never be rased out though by reason of the blindenesse of mens minds and the hardnesse of their hearts and their living in pleasures it answers not The Worm that never dies and the fire that never goes out Furthermore Synteresis etiam est principium quoad speculativa est quoad operativa exemplum de speculativis ut omne totum est majus sua parte quodlibet est vel non est Exemplum de operativis ut nullum malum est faciendum bonum est prosequendum similia id●● Synteresis dicitur a quibusdam lex rationis quia principia legis rationis ministrat quae ei insunt a natura That is Synteresis is also a principle as to things that appertain to speculation and operation Example of things that appertain to Speculation as every whole is greater than its part every thing is or not is example of things that appertain to operation as no evil is to be done good is to be followed and such like And therefore Synteresis is called by some the Law of Reason because it Ministers the Principles of the Law of Reason which are in it by Nature And what is the Principle of Seeing and Doing which comprehends all things but that by which all things were made which Principle must be in man or there can be no such thing in man as Seeing and Doing For a thing is not nor can be without its Principle And