Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	lord_n	see_v	time_n	3,269	5	3.4669	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00454	[The abridgement of logique]	Evans, Lewis, fl. 1574.	1568 (1568)	STC 10588; ESTC S118327	14,219	47

To the Right Reuerende Father in God and his singuler good Lord Edmund Bishop of London Lewis Euans wisheth much helth long life with encrease of all right godly Honor. WHEN I CONsider which thing I oftentimes do with my selfe right Honorable of what knowledge sharpen●sse of witte and in●ustrie the learned and wise Philosophiers of aūcient times were I se cause both to reioyce and to be sorie reioyce we 〈◊〉 for that through their most excelle●● labors it hath pleased almightie God such is his goodnesse so to open vnto vs the secrete workings of nature and knowledge of sundrie things which frō many were of a long time before secret and hidden againe sorie we m●● be to see such singular instrumentes prouided for our welth and benefites not only to be vtterlye ignorant in the moste comfortable most hygh and infallible doctrine in the knowledge of their Creator of our Redeemer and Maker but also whereat needes muste we lament to be so dotinglye wedded vnto theyr owne willes as wilfullie or rather willinglie and that alas without anye reason to yelde them selues bonde slaues and wretched captiues vnto the detestable seruitude and most execrable bondage that euer sithens the creation of man reigned vnto the embracing I will not say of the euill but of the most wicked horrible and monstruous Idolatrie of the heathens that is to worship the Sunne to adore the Mone to reuerence the Stars to honor the fire to take for thei● Gods the brute beastes of the earth to esteeme for their Sauiours some Rauenyng Fowle of the aire and if all that be not madnesse and abhomination inoughe further to praye vnto most venemous snakes to seeke helpe of vglie serpents to accompt them for Goddes to keepe seede and honor them O blinde harts ô darkenesse palpable ô learning to no purpose auailable we may therfore wel say vnto such yea be he otherwise neuer so perfect an Orator neuer so profound a Philosopher Sapientia tua scientia tua haec est quae decepit te thy worldly wisdome thy ouer curious knowledge his this is it that hath blinded beguiled deceyued thee For touching the excellencie of learning and worthinesse of eloquence if we weigh well but the flowing stile of the incomparable Cicero what can be more pleasant what maye with greater vehemenc●e perswade what can with more efficacie disswade who to be briefe may but with much admiration embrace it likewise if we consider the great wisedome of Socrates who is to be accompted this of the heathens I speake so woorthie so excellent so perfect as he Plato also was very famous so were both the Catoes Pythagoras Sophocles and Demosthenes with many more and yet how frowardlie nay how frantikly these wandered from the right way from the acknowledging of one God and the same of a diuine essence liuing vnderstanding of an infinite power wisedome and goodnesse true bounteous iust chaste and mercifull which is the father the sonne and the holy ghost three persons and one God how farre I say and how wickedlie from this they haue strayed so euident it is that for their sakes how should we but be sorie for ours how can we but reioyce but what haue they erred in nothing but in the doctrine which thing is verie all of our creation and redemption haue they not in their owne doings oftentimes so foolishly reasoned as i● wee fauour●d them not much wee might seeme iustly to saye that almost they had no reason and not to speake of Protagoras follie nor of Diagoras his impietie to let all others passe what if wee ripped vp the doings but of him whom amongst them all I fauour most of eloquent Cicero I meane might we not therin sometimes see verie small proofes espie sclender reasons and finde suche childishe shiftes as better in my iudgement it were to denie in some places the woorke than to acknowledge it for the doings in other things of so incomparable a man for to prooue his diuination what I pray you among other things alleageth he two Snakes forsooth so he sayth were taken in the house of a noble and wise man one Ti. Gracchus vnto whom the wise men for so I name them whome the Persians call Magos the Aegyptians Prophetas the Assyrians Chaldaeos and the Indians Gymnosophistas they being asked what these Snakes signified did saye that if he did let the Male escape then should his wife shortly after die if the Female then should he The Female was let gone for loth a Gods name he was that P. Affricanus his daughter being a yong gentlewoman should die so he himselfe in fewe dayes after accordingly died A worthie proofe of a thing neuer able to be proued Well if anye of the twaine sayth he should escape by that meane the man or the wyfe must nedes die But as he had choyse to keepe which he woulde so was he bound by no necessitie to let go anye Why then kept he not both he was a wise man why saued he not therby as well his owne life as his wiues after the same maner myght we easilye confute were it not to long the famous Oracle at Delphi the cutting of a whetstone with the rasour by Tarquinius the dreame of Aeneas and al such incredible lewde and whetstone lies But let Cicero herevnto for so he doth make this aunswere What subtiltie is this by trifling to condemne things confirmed by yeares and antiquitye of time nay what follie is it without any reason to receiue dreames and fonde fables found out we know not how why nor by whō yet it is contained in blinde chronicles it is of authoritie Yea but ipse dixit were the authoritie better than of those qui sui quaestus causa fictas suscitant sententias hindereth the learner letting him from adiudging what in eche thing is right In reasoning as Cicero himself saith the authoritie is not so much as is the weight of the reason to be sought for required What is this will some say the opinion of Cicero is not his first booke of Diuination written in the name of his brother Quintus that I graunt And yet it is the doings of Tullie it is his owne worke and though it pleaseth him therin to try his wit his verie and full mind as the same may well appeare aswell in other of his workes as speciallye in hys writing vnto A. Caecinna wherein he affirmeth that no signes can be surer that none may be more certaine than Diuination But let his first passe and come vnto the seconde Denieth he not therein not onely dreames whereof I speake not but also visions not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as therein the difference is pretye but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet we read that in the verie booke of God how Daniel S. Peter S. Iohn with others saw visions regarded estemed and expounded them But here a while to omit the heathens I would that we likewyse euen we that are

morsus acerbitatem calūniam candide defendatis Hoc si feceritis erit cum id mihi tam gratū quàm quod gratissimum tum à vestra arte humanitate ingenio literis non alienum Valete The Abridgement of Logique LOgique is an Arte to define the nature of things to deuide them into parts to knit true arguments and to detect the false This Arte consisteth of two parts thone in finding out matter and shewing the places whence all Arguments doe spring the other in adiudging and framing of suche matter founde aptlye togither and for the purpose The ende of Logique is probably to reason of any matter set forth This Arte being onely reason naturally is engraffed in vs but yet nowe so darkened as we haue much néede of the precepts thereof and that to instruct and remember vs of such things as by nature we haue Now in this Art are inuented fiue common wordes seruing to shew forth howe farre other wordes doe extende and howe much they contayne in them Neyther is there any word which is not comprehended vnder one of these common wordes and they be these y e Generall the Speciall the Difference the Propertie the Accident herevnto is also added euery proper name or that which supplieth the roome thereof The Generall is a worde which is spoken of manye that differ in their Specialles as a liuing creature comprehendeth a man a horse a dog c. and euery Generall hath diuers Specials is spoken euermore of them all as a trée comprehendeth in it self a Peare trée an Apple trée a fig trée c. The Speciall is a worde whereof the sorte or kinde is conceiued in minde as a man a horse c. The Difference is a word which serueth to discerne one Speciall from another as to be endued with reason is the difference betwéene man and a beast The Propertie is a word which declareth a naturall pronesse and maner of doing which agréeth vnto one Speciall and to the same onlie and that alwayes as the propertie of Grammer is to speake and write truly of Logique to teache aptly and by a naturall meane of Musicke to sing of Arithmetick to number c. The Accident is that which maye both be present and also absent without any detriment vnto the substance wherein it is as a man may be merie and sorie c. And here you must note that the Accident is two wayes to be considered eyther separable from the substance as mirth from man or else vnseparable as heate from fire But yet in thought heate may be separated from the fire The special vse of these fiue cōmon wordes is that we vse not the Generall for the Speciall nor the Speciall for the Generall There are also in this Art certaine words called y e most general which do chiefly serue to this purpose that we confound not y e substances or inwarde nature of things with the Accidents and they be in number ten the Substance the Quantitie the Qualitie the Relation the maner of doing the suffering When Where the Seatling and the apparayling A substance is the inwarde nature of a thing only in mind separated from the Accidents as God Man a Lion c. A substance Without body God Aungelles The soule of man with body Without mixture Fyre Ayre Water Earth compounded of diuers elements A liuing thing as a creture Hauing the sence of feeling Endued with reason as man Socrates Plato Without reason as beastes Cattell Fish Fowle Without sence of feeling as A tree A shrubbe Wythout lyfe Stones Mettalles ¶ This table sheweth the order of euerye substance and kinde and also teacheth how ye maye define any thing as if you will knowe what man is Man is a substaunce with bodie compound of diuerse elements liuing hauing the sense of féeling endued with reason A Quantitie is the greatnesse of a thing and it is by two means perceyued by sight and by feeling and his propertie is to be deuided as an Ell into quarters a shilling into pence an Oration into sentences c. Quantitie is two wayes considered the one as by asking how great long or broade a thing is the other by asking how many things there be Qualitie is all except Quantitie which is subiect vnto the senses of man and they be two wayes to be considered either of the bodie as coulours soundes smellings tasting féeling or of the minde as sciences vertues and affections The Relation is a name giuē vnto things not by nature but in the respect of an other as when I say a maister I must vnderstand seruants or scholers that he hath in respect of whom he is so called And there are two things here to be marked y e grounde of euery thing and the ende whervnto it hath respect as a maister is the grounde in that he teacheth and hath respect vnto his scholler which is taught againe the Scholler is the ground in that he is taught and hath respect vnto his maister which teacheth him The maner of doing is a relation vnto that which is done or suffred as to loue is a relation or action towardes the thing which is loued And herevnto may we referre the dutie of euery man as to teach to write to play the lawyer or merchaunt c. The suffering is a relation of the sufferer vnto the dooer or the effect of the maner of doing as to be loued taught writtē c. Where is a worde which comprehendeth the description of places or sheweth where any thing is done as in Englande at home at London at Cambridge in the schoole in the church c. When is a word shewing at what time a thing is done as this day to morow c. The Setling is the disposition gesture or order of the body as when it lieth sitteth standeth c. The Apparayling either sheweth with what thing any bodie is couered as with a cloke coate gowne chaine scepter mace or that which one possesseth as golde landes wife c. or that which cōtaineth anie thing as the ship holdeth or containeth wares men c. Further wheras at the beginning I sayd that Logique was an Art to define the nature of things as thus you maye define or expresse what man is man is a lyuing creature endued with reason Now you shall note that a definition is foure wayes to be considered for eyther it is Essentiall which consisteth of the Generall and Difference as in the aforesayde definition of man or it is causall whē the causes be expressed as Béere is a drinke made of water Hoppes and Mault or else it consisteth of the parts as Matrimony is the coupling togither of man and wife or else it consisteth of the Accidentes as the Euening is a tyme wherein shadowes be most long Thus as a definition declareth what a thing is so