Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wondrous_a	work_n	work_v	20	3	6.8978	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43995	Humane nature, or, The fundamental elements of policy being a discovery of the faculties, acts, and passions of the soul of man from their original causes, according to such philosophical principles as are not commonly known or asserted / by Tho. Hobbs.	Hobbes, Thomas, 1588-1679.	1684 (1684)	Wing H2244; ESTC R27431	44,473	106

3. Sect. 5. where I call them Phantasms For taking them to be Things real without us like Bodies and seeing them to come and vanish so strangely as they do unlike to Bodies what could they call them else but incorporeal Bodies which is not a Name but an Absurdity of Speech 6. It is true that the Heathens and all Nations of the World have acknowledged that there be Spirits which for the most part they hold to be incorporeal whereby it might be thought that a Man by natural Reason may arrive without the Scriptures to the Knowledge of this That Spirits are But the erroneous Collection thereof by the Heathens may proceed as I have said before from the Ignorance of the Cause of Ghosts and Phantasms and such other Apparitions And from thence had the Grecians their Number of Gods their Number of Daemons good or bad and for every Man his Genius which is not the Acknowledging of this Truth That Spirits are but a false Opinion concerning the Force of Imagination 7. And seeing the Knowledge we have of Spirits is not natural Knowledge but Faith from supernatural Revelation given to the holy Writers of the Scriptures it followeth that of Inspirations also which is the Operation of Spirit in us the Knowledge which we have must all proceed from Scripture The Signs there set down of Inspiration are Miracles when they be great and manifestly above the Power of Men to do by Imposture As for Example the Inspiration of Elias was known by the miraculous Burning of the Sacrifice But the Signs to distinguish whether a Spirit be good or evil are the same by which we distinguish whether a Man or a Tree be good or evil namely Actions and Fruit For there are lying Spirits wherewith Men are inspired sometimes as well as with Spirits of Truth And we are commanded in Scripture to judge of the Spirits by their Doctrine and not of the Doctrine by the Spirits For Miracles our Saviour hath forbidden us to rule our Faith by them Matth. 24.24 And Saint Paul saith Gal. 1.8 Though an Angel from Heaven preach to you otherwise c. let him be accursed Where it is plain that we are not to judge whether the Doctrine be true or not by the Angel but whether the Angel say true or no by the Doctrine So likewise 1 Joh. 4.1 Believe not every Spirit for false Prophets are gone out into the World Vers. 2. Hereby shall ye know the Spirit of God Vers. 3. Every Spirit that confesseth not that Jesus Christ is come in the Flesh is not of God and this is the Spirit of Antichrist Vers. 15. Whosoever confesseth that Jesus is the Son of God in him dwelleth God and he in God The Knowledge therefore we have of good and evil Inspiration cometh not by Vision of an Angel that may teach it nor by a Miracle that may seem to confirm it but by Conformity of Doctrine with this Article and Fundamental Point of Christian Faith which also Saint Paul saith is the sole Foundation That Jesus Christ is come in the Flesh 1 Cor. 3.11 8. But if Inspiration be discerned by this Point and this Point be acknowledged and believed upon the Authority of the Scriptures How may some Men ask know we that the Scripture deserveth so great Authority which must be no less than that of the lively Voice of God that is how we know the Scriptures to be the Word of God And first it is manifest that if by Knowledge we understand Science infallible and natural as is defined Chap. 6. Sect. 4. proceeding from Sense we cannot be said to know it because it proceedeth not from the Conceptions ingendered by Sense And if we understand Knowledge as supernatural we cannot have it but by Inspiration And of that Inspiration we cannot judge but by the Doctrine It followeth that we have not any Way natural or supernatural of the Knowledge thereof which can properly be called Infallible Science and Evidence It remaineth that the Knowledge that we have that the Scriptures are the Word of God is only Faith which Faith therefore is also by Saint Paul defined Heb. 11.1 to be the Evidence of Things not seen that is to say not otherwise evident but by Faith for whatsoever either is evident by Natural Reason or Revelation supernatural is not called Faith else should not Faith cease no more than Charity when we are in Heaven which is contrary to the Doctrine of the Scripture And we are not said to believe but to know those Things that be evident 9. Seeing then the Acknowledgment of Scriptures to be the Word of God is not Evidence but Faith and Faith Chap. 6. Sect. 7. consisteth in the Trust we have of other Men it appeareth plain that the Men so trusted are the holy Men of Gods Church succeeding one another from the Time of those that saw the wondrous Works of God Almighty in the Flesh Nor doth this imply that God is not the Worker or Efficient Cause of Faith or that Faith is begotten in Man without the Spirit of God for all those good Opinions which we admit and believe though they proceed from Hearing and Hearing from Teaching both which are natural yet they are the Work of God for all the Works of Nature are his and they are attributed to the Spirit of God As for Example Exod. 28.3 Thou shalt speak unto all cunning Men whom I have filled with the SPIRIT of Wisdom that they may make Aaron's Garments for his Consecration that he may serve me in the Priests Office Faith therefore wherewith we believe is the Work of the Spirit of God in that Sense by which the Spirit of God giveth to one Man Wisdom and cunning in Workmanship more than another and by which he effecteth also in other Points pertaining to our ordinary Life that one Man believeth that which upon the same Grounds another doth not and one Man reverenceth the Opinion and obeyeth the Commands of his Superiour and others not 10. And seeing our Faith that the Scriptures are the Word of God began from the Confidence and Trust we repose in the Church there can be no Doubt but that their Interpretation of the same Scriptures when any Doubt or Controversie shall arise by which this Fundamental Point That Jesus Christ is come in the Flesh may be called in question is safer for any Man to trust to than his own whether Reasoning or Spirit that is to say his own Opinion 11. Now concerning Mens Affections to God-ward they are not the same always that are described in the Chapter concerning Passions There for to love is to be delighted with the Image or Conception of the Thing loved but God is unconceivable To love God therefore in the Scripture is to obey his Commandments and to love one another Also to trust God is different from our trusting one another for when a Man trusteth a Man Chap. 9. Sect. 8. he layeth aside his own Endeavours but

Power of him that contendeth with us the Signs whereof besides those in the Countenance and other Gestures of the Body which cannot be described are Ostentation in Words and Insolency in Actions and this Passion of them whom it displeaseth is called Pride by them whom it pleaseth it is termed a just Valuation of himself This Imagination of our Power or Worth may be from an assured and certain Experience of our own Actions and then is that Glory just and well grounded and begetteth an Opinion of increasing the same by other Actions to follow in which consisteth the Appetite which we call Aspiring or Proceeding from one Degree of Power to another The same Passion may proceed not from any Conscience of our own Actions but from Fame and Trust of others whereby one may think well of himself and yet be deceived and this is false Glory and the Aspiring consequent thereto procureth ill Success Further the Fiction which is also Imagination of Actions done by our selves which never were done is Glorying but because it begetteth no Appetite nor endeavour to any further Attempt it is meerly vain and unprofitable as when a Man imagineth himself to do the Actions whereof he readeth in some Romance or to be like unto some other Man whose Acts he admireth And this is called Vain Glory and is exemplied in the Fable by the Fly sitting on the Axletree and saying to himself What a Dust do I make rise The expression of Vain Glory is that Wish which some of the School mistaking for some Appetite distinct from all the rest have called Velleity making a new Word as they made a new Passion which was not before Signs of Vain Glory in the Gesture are Imitation of others Counterfeiting and Usurping the Signs of Vertue they have not Affectation of Fashions Captation of Honour from their Dreams and other little Stories of themselves from their Country from their Names and from the like 2. The Passion contrary to Glory proceeding from Apprehension of our own Infirmity is called Humility by those by whom it is approved by the rest Dejection and Poorness which Conception may be well or ill grounded if well it produceth Fear to attempt any Thing rashly if ill it utterly cows a Man that he neither dares speak publickly nor expect good Success in any Action 3. It happeneth sometimes that he that hath a good Opinion of himself and upon good ground may nevertheless by Reason of the Frowardness which that Passion begetteth discover in himself some Defect or Infirmity the Remembrance whereof dejecteth him and this Passion is called Shame by which being cooled and checked in his Forwardness he is more wary for the Time to come This Passion as it is a Sign of Infirmity which is Dishonour so also it is a Sign of Knowledge which is Honour The Sign of it is Blushing which appeareth less in Men conscious of their own Defect because they less betray the Infirmities they acknowledge 4. Courage in a large Signification is the Absence of Fear in the Presence of any evil whatsoever but in a Strict and more common Meaning it is Contempt of Wounds and Death when they oppose a Man in the Way to his End 5. Anger or sudden Courage is nothing but the Appetite or desire of overcoming present Opposition It hath been defined commonly to be Grief proceeding from an Opinion of Contempt which is confuted by the often Experience which we have of being moved to anger by things inanimate and without Sense and consequently incapable of contemning us 6. Revengefulness is that Passion which ariseth from an Expectation or Imagination of making him that hath hurt us find his own Action hurtful to himself and to acknowledge the same and this is the Height of Revenge for though it be not hard by returning Evil for Evil to make ones Adversary displeased with his own Fact yet to make him acknowledge the same is so difficult that many a Man had rather die than do it Revenge aimeth not at the Death but at the Captivity or Subjection of an Enemy which was well expressed in the Exclamation of Tiberius Caesar concerning one that to frustrate his Revenge had killed himself in Prison Hath he escaped me To kill is the aim of them that hate to rid themselves out of Fear Revenge aimeth at Triumph which over the Dead is not 7. Repentance is the Passion which proceedeth from Opinion or Knowledge that the Action they have done is out of the Way to the End they would attain the Effect whereof is to pursue that Way no longer but by the Consideration of the End to direct themselves into a better The first Motion therefore in this Passion is Grief but the Expectation or Conception of returning again into the Way is Joy and consequently the Passion of Repentance is compounded and allayed of both but the predominant is Joy else were the Whole Grief which cannot be forasmuch as he that proceedeth towards the End he conceiveth Good proceedeth with Appetite and Appetite is Joy as hath been said Chap. 7. Sect. 2. 8. Hope is Expectation of Good to come as Fear is the Expectation of Evil But when there be Causes some that make us expect Good and some that make us expect Evil alternately working in our Mind if the Causes that make us expect Good be greater than those that make us expect Evil the whole Passion is Hope if contrarily the Whole is Fear Absolute Privation of hope is Despair a degree whereof is Diffidence 9. Trust is a Passion proceeding from the Belief of him from whom we expect or hope for Good so free from Doubt that upon the same we pursue no other Way to attain the same Good as Distrust or Diffidence is Doubt that maketh him endeavour to provide himself by other Means And that this is the Meaning of the Words Trust and Distrust is manifest from this that a Man never provideth himself by a second Way but when he mistrusteth that the first will not hold 10. Pity is Imagination or Fiction of future Calamity to our selves proceeding from the Sense of another Mans Calamity But when it lighteth on such as we think have not deserved the same the Compassion is greater because then there appeareth more Probability that the same may happen to us for the Evil that happeneth to an innocent Man may happen to every Man But when we see a Man suffer for great Crimes which we cannot easily think will fall upon our selves the Pity is the less And therefore Men are apt to pity those whom they love for whom they love they think worthy of Good and therefore not worthy of Calamity Thence it is also that Men pity the Vices of some Persons at the first Sight only out of Love to their Aspect The Contrary of Pity is Hardness of Heart proceeding either from Slowness of Imagination or some extreme great Opinion of their own Exemption from the like Calamity or from hatred of