Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	love_n	love_v	4,041	5	6.5654	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14592	A paterne of a passionate minde conteining a briefe description of the sundry straunge affects of the minde of man : in the ende where-of is set downe a lesson, meete to be learned of all estates in generall.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. Philosophical discourse, entituled, The anatomie of the minde.; H. W.	1580 (1580)	STC 24905.3; ESTC S2952	14,715	50

Not the inequality of power but the dissētion of mindes maketh dissention By discord the greatest things come to nought and by the same the world and all thynges els shall perysh An angry man in his heate dyffereth not from a mad man beholde his lookes his colour his iesture voice wordes and behauiour and no difference shall you finde Of Loue. Loue is a diuine mistery giuen vnto man for his conseruation comforte The greatest and moste burning affection is Loue for Loue is the bond of friendshyp A wise man may loue so long as it is without care and sighing The cause of Loue is delyght which by the aspect and sight of beauty is taken whosoeuer in viewing and beholding taketh no pleasure can at no tyme loue in déede Loue is an vnsatiable desire intruding it self into man by some wonderfull beautye a passion vnméete for a noble man The effects of loue are straunge more to be shunned then anye other perturbation This loue vexeth the minde and casteth the body into sickenesse Loue is the cause of deadly hatred and can abide no partner in the same Loue makes valyant captains most vile captiues and those which are subduers of the stoutest to be in subiection to the most abiects Through loue whoredome deflouring adultery incest are committed Loue is remedied either by fasting by time or w t an halter for good chéere nourisheth and increaseth loue time doth take away or at y e least asswage the same But if neither fasting nor time wil do good then the next remedy is to take an halter hang him selfe Of desire and longing Longing is an immoderate desire of a thing wished for and therefore hastening is a lyngring to him which longeth Euery thing is most estéemed whē either it beginneth to want or we altogether lack it wherfore it appeareth that we know what a thing is and of what estimatiō when we haue it not It is vnméete for any wise bodye whose part is to beare patiētly which must néedes be borne to be subiect to this perturbation of longing Of Feare and Sorrow Feare is an opinion of some euill comming towards vs which séemeth to be intollerable A wise and valyant man shoulde alwayes bée héedefull but neuer fearefull for there is more euil in fering then that which is feared A mā wer better to repēt him of his il fortune thē to be ashamed of y e victory Of Slothfulnesse Slothfulnesse is a feare of labour to ensue as dilygence helpeth prospereth al enterprises so contrariwise Slothfulnesse marreth euery thing Slothfulnes riseth of too much abūdance Idlenes maketh of men womē of womē beasts of beasts mōsters It commeth to passe often-times that industrious and dilygent men by their paynes excell euen those to whō Nature hath bene most beneficiall Of Bashfulnesse Bashfulnesse is a feare of iust reprehension or it is a vehement motion of the minde flying shame desiring commendation it is the best ruler of the lusts when it is raysed by the care and studie of honestie Bashfulnes is raised somtime by ill déedes but shamefastnesse is alwayes through consideration of goodnesse Of Terror Terror is a certein fere springing frō y e imaginatiō of an vnacustomed thing He is properly called a valiāt man to whom y e feare of an honest death doth strike no terror Of Dread Dread is a feare that troubleth the minde before any euil doth happen Dread maketh vs not to enioy our riches nor other commodities of this lyfe through a feare of death It is the propertie of a wise man with a quiet minde to suffer al things whome prosperitie can-not inflame with disdaine nor aduersitie ouerthrow but those things which he possesseth he inioyeth and those thinges which he hath not he doth not greatly couet Unto euery wise man it belongeth to haue a fore-cast of those thinges which may happen God will not suffer man to haue the knowledge of things to come for if he had a prescience of his prosperitie hée would be carelesse and vnderstanding of his aduersitie he would be senceles Hope of all paissions is the swéetest and most pleasant and héere-off it is sayd that hope cōforteth captaines Of Trembling Tremblyng is a sodain motion of the minde ioyned with an amazednes of the same He is but a wretch who can-not kéepe his griefe in secrete Wicked men séeke the destruction of those which meane best Of Conturbation Conturbation is an affection contrary vnto Fortitude without which nothing can be accomplished worthelye and with commendation The whole glory of a battaile consisteth in the pollycie of a Captaine The head being troubled the mēbers cannot fulfill their dueties Of Fearefulnesse Fearefulnesse is when the minde being mooued doth as it were forsake the body Fearefulnesse is an imbecilitie or weakenesse of Nature in respecte of yeares in childhood or doting olde age or by sickenes or it riseth from a conscience conuict and guiltie of some offence Of Sorrow Sorrow doth cause in the minde of man a biting grief vexation Feare causeth a fight and departinge of the minde Pleasure rayseth an ouer prodigall merinesse and Lust an vnbrideled appetite Sorrow is an vnmeasurable contrition of the minde Of Pitie or Compassion Pitie is a sorrow conceiued by the miseryes of an other man Pitie and mercifulnes brings credite both with God and man A mercifull conquerour a friendly foe Wherefore euery man ought to endeauour to séeme and to be mercifull Of Enuie Enuie is a sorrow taken at the prosperitie or welfare of an other mā As the Auker eateth and destroyeth yron so doth Enuie eate and consume the hearts of the enuyous Such are most enuied as either by wealth riches renoume authoritie or vertue are better then the rest Enuie gotten by vertue obscureth not the name of any man The enuious like of none but such as are causers to bring those which ar at rest and in felycitie into misery Of Emulation Emulation is defined to be a grief of the minde bicause one doth inioye that which we are desirous to haue That man is sayde to emulate which labours with tooth and nayle to get the praise and glorye which an other hath vnto vnto himselfe Emulation brings Infamie vnto those which are infected with y e same when they will contend and chalenge their better Emulation is naught and necessary nought when it springs of an ambitious Enuie and necessarye when it riseth of a vertuous Studye Of Obtrectation Obtrectation is a griefe of minde bicause others woulde haue that which our selues inioy A good thing the more common the more commendable Of Fretting Fretting is a sorrow of the minde mightely bringing downe a man and altering his constitution Of Sadnesse Sadnesse is a sorrow continuing déepely rooted in the minde Melancholyke persons are continually vexed both in minde and body they are very seldome wel at ease bicause they disgest their meate verye ill they are strong in imaginations and for sharpenesse of witte they excell

Dronkennes is the beginning of dishonestie and whoredom Sobernes of dyet doth not only kéepe our bodyes frée from grose humors which springs of ill dyeting but also prolongs our dayes very much and makes vs liue a healthful olde age Of Fortitude Ther is no vertue but either sword strēgth or threats will weakē y e same To vanquish affectiōs to resist anger is only the part of a most valiāt man Fortitude is a knowledge instructing a man how with cōmendatiō to aduēture daungerous troublesome fearfull things in the taking of them in hande to be nothing terrified Of Magnanimitie Magnanimitie is a certein excellēcie of y e mide placing before hir eies at al times vertue honor to y e atteining off bends al hir cogitations studies It is the nature of him that is magnanimious for the loue of vertue onely with-out hope or desire of recompence to doe euery thing he is delighted in a good conscience in aduersitie he mourneth not in prosperitie hée insulteth not and in trouble he pineth not he stands in admiratiō of nothing he thinkes not any thing too hard too be brought to passe he is constant but in a good cause neither wil he goe about any thing but that which will bring him credite hée is no hipocrite nor flatterer he can-not abide to currey any mans fauour if he hate a mā he shal know it if he loue one he cannot kéepe it secret He is ashamed by a benefite to be bound to any man he thinkes him a conquerour which bestoweth a good tourne and him which receiueth hée numbreth amongst them which are vanquished If he receiue any thing he is neuer well vntill he haue requited the same with greater measure He thinkes hée shoulde not bée desired vnto any thing neither doth he loue to request a thing at any bodyes hande for to beg a thing at a friends is to buy it it is no small griefe to a good nature to trye his friende More honesty is gotten by forbearing then by reuenging Of Trust or Hope Trust or Confidence is a certeine perswasion rather of a prosperity to come then at hand The causes of this Confidence be two eyther former good lucke and in hope of the like good-luck we are animated to take any thing in hand seeme it neuer so daungerous or the authoritye of some person Men ought to take great héede least by too much confidence they fall into perilles Confidence except it be guyded by modesty and procéede from iudgement may rather be called arrogancy Through arrgoancy haue manye come into hatred A wise man ought not to take vpon him more then he can discharge neyther to contend with him with whom he is not to be compared Of Security Securitie is one parte of fortitude by which after we haue cast in our minde all inconueniences and knowe the worst that can happen we are quiet and with-out care Of Magnificence Magnificence a vertue only to princes Of Constancie It is the dutie of Constancie to resist dolours of minde and of continencie to expell all foolysh pleasure Wisdome is in nothing more apparant then in constancie Constancie except it be in trueth and in a good cause is impudencie Of Suffering Suffering teacheth vs to go forwarde in an honest matter with-out griefe and gruding By familiarnesse humblenesse and quiet bearing of thinges we win the hartes of men It is his parte which gouerneth others not with wordes and whyppes to waxe cruell against malefactors but with suffering and gentlenes to draw them to his minde Of Patience Patience is a voluntary aduenturing of hard thinges for the desire of vertue At some tymes it is méeter to reuenge then to forgiue and some-times it is a part of Iustice with iniuries to requite iniuries It is no lesse euill to requite then it is to offer an iniurie Frayes fightings contentions aryse onely bicause wicked layng aside all patience séeke occasion to moue troubles and tumultes Impatiēce being set against misuse it ministreth matter of continual debate He which bendeth him-selfe to reuenge doth immitate his doinges of whome he is molested and he which immitateth an euill man can-not be a good man in any sorte Of Stabilitie Stabilitie is a continuing in that which is well begone Stable vertue ouercōmeth al things To say and vnsay with one breath is to wauer as a wether-cocke It is no lesse vertue to kéepe things gotten then to be desirous of new Of Iustice. Fortitude without wisdom is but rashnes wisdome with-out iustice is but craftines iustice with-out temperance is but cruelty temperance with-out fortitude is but sauadgnes Iustice is a diuine and celestial vertue which if men would imbrace they might lyue quietly from troubles and happely to theyr hartes desire Philosophers makes foure sorts of Iustice Celestial natural ciuil iudicial Celestial Iustice is a perfect cōsideration dutifull acknowledging of God Natural Iustice is that which al people haue in them selues by nature Ciuill Iustice is that which is made eyther by the lawes of nature the statutes of the people the consultations of Senators the deuices of Princes or authority of graue and wise men Iudicial iustice dependes vpon lawes made for the cōmodity of a cōmon wele The alteration of a Prince bringes the alteration of a common weale A good Prince more by the example of godlines then by godlines it selfe doth persist so a wicked Prince more by the challenge as due vnto them Euery good subiect should prefer a common profit before a priuate and a vniuersall before a peculier By how much more any man knoweth the thing which he loueth then the thing knoweth him by so much he loueth it better but a father doth better know the sonne then the sonne the father and therfore the father doth loue him better They which take y e greater paines in getting of any thing loue that which is gotten more intyrelye then they which take lesse paines But the mother doth with great paines attaine to them then the father and therfore hir loue must néedes be greater Of ciuil Friendship Ciuil Friendship is of thrée sortes the firste is common or general good-will wher-by we wish wel vnto al men the second is good felowship which cōtinueth but a time as long as pleasuré lafteth but no pleasure no frienship the third is a perfect friendship which bringeth to passe y t amōg mē ther be a great agréement both in will in working There is no more certeine token of true friendship then in consent and communicating of our cogitations one with an-other The gréement of the wicked is easily vpon a smal occasion broken but the friendshyp of the vertuous continueth for euer As a kingdome cannot haue manye gouernours nor one wife many husbandes and loue them so one can-not loue many intyrely and be beloued of them againe hartely with-out hypocrycye Strength is then weakened when it is deuided That man is a faythfull friend to whome we may vnfolde the