Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	action_n	bring_v	case_n	1,979	5	6.5772	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06341	The prouerbes of the noble and woorthy souldier Sir Iames Lopez de Mendoza Marques of Santillana with the paraphrase of D. Peter Diaz of Toledo: wherin is contained whatsoeuer is necessarie to the leading of an honest and vertuous life. Translated out of Spanishe by Barnabe Googe.; Proverbios. English	Santillana, Iñigo López de Mendoza, marqués de, 1398-1458.; Googe, Barnabe, 1540-1594.; Pedro, de Toledo, Bishop of Málaga, d. 1499.	1579 (1579)	STC 16809; ESTC S108829	87,267	250

Brutus and Cassius as is more at large set foorth by Eutropius in his booke of the Emperours of Rome Valerius Maximus doeth also recorde the same and Iohn Boccace in his booke of Ladies where he entreateth of the vertues of women commending Porcia the daughter of Cato and wife of this Brutus The Paraphrase of the doctour IN this Prouerbe the Marques proueth by familiar example that which hee hath shewed in the Prouerbe before by naturall reason For as Aristotle saith in the second of his Rhethorikes In the workes and actions of men that which commeth after doeth commonly resemble that which hath been done before therfore it is a cōmon vse with writers when they woulde perswade or haue their doinges well thought of to bring in examples of thinges that in the like case haue happened And for the same cause the Marques hath in this Prouerbe made mention of that which happened to Iulius Caesar whose doinges are largely set out by Lucan in his booke that hee wrote of the ciuill warres This Iulius Caesar by force and tyrannie sought to aspire which nothing appertained vnto him to the gouernement of Rome and subdued and ouercame both Pompey and all his fauourers who fought for the lawes and liberties of their countrie In the prosecuting whereof Caesar slue manie disinherited a great sorte and iniuried a number And for the mainteining of this his tyrannicall iurisdiction hee was forced to make himselfe to be feared to the intent hee might keepe them from rebelling But for al that euer he could doe two gentlemē citizens of Rome whose names were Brutus and Cassius conspired against him and in the Parliament house where he mistrusted no such thing sette vpon him and siue him giuing him as it is written foure and twentie woundes whereof he presently died and therefore the Prouerbe sayeth Great Caesar as the stories tell and so saieth Lucan most cruelly was slayne Although hee was a mightie Prince and had a strong and a puysant garde yet at the time that Brutus and Cassius trayterously murdered him they found him without anie of his friendes or seruantes all alone It followeth Who on the earth so mightie is that when hee is alone can of him selfe doe anie more then can a seelie one That is to say though a man be neuer so mightie yea though he be a king of many landes and countries yet is he but a man and for his owne person can doe no more then a man maie doe And although we reade in the second booke of the Kinges that the person of a King in an armie is of more value then a thousand souldiers and that the death of a Prince or a Captaine is more hurtfull to an armie then the death of a thousand others because of the worthinesse of the Prince or Captaine yet as S. Hierom in one of his Epistles affirmeth though in the ordering of a battaile the worthinesse of a Prince or a Captaine is chiefly considered when it comes to the fight not the degree but the dooinges of euerie partie is respected for when it commeth to the shout the force and prowesse of euerie one is his safegarde be he King or Emperour If he fight not as he ought to doe he is of none account And though he be neuer so valiant being but one man he can as the Prouerb is do no more then an other man. 4. Howe many haue I seene by loue aduaunced hye But many more I haue beheld cast downe for tyranny For vertuous minds in bōdage brought will slacke no time but trie By all the force and meanes they can to come to libertie The Paraphrase FOr the proofe and confirmation of that which goeth before the Marques affirmeth that he hath seene in his time great numbers aduaunced and set vp by loue and manie ouerthrowne and tumbled downe that haue sought to rule by feare which proofe in hauing had the experience is the truest and certainest that may be For easier shall we be deceiued by olde recordes or sooner erre in trusting our owne naturall reason then faile in knowledge of the truth in a thing that we haue had experience of And therefore is it commonly sayd that experience is the mother and mistresse of all things and as Aristotle in the first of his Phisickes sayeth If any that be wise doe erre touching their opinions in learning they may well be called backe againe and brought to the knowledge of the truth by natural reason and perswasion But he that denieth that which he seeth with his eyes heareth with his eares and knoweth by the triall of his other senses with suche a one we ought not to dispute For he that denieth his senses is altogeather without sense And therfore the proofe that is made by experience is most strong and assured The Marques saieth that in his time he hath seene many aduaunced by loue Loue bringeth with it vnitie Peace concorde where feare alwaies causeth hatred as is witnessed afore by the testimonie of Tullie in his booke of Friendship howe great the force of friendshippe and concorde is may easily be knowne by the harmes that arise of discention and discorde Which our Sauiour in the Gospel expresly sheweth where he saith That euery kingdome diuided within it selfe shal be destroyed and come to nothing suche as liue in peace and amitie do prosper and encrease And Salust in the conspiracie of Cateline saith that by loue and concord the smallest thinges that be encrease and growe to be great where by discorde great and mightie thinges decay come to nothing For vertuous minds in bōdage brought will slacke no time to trie by al the force and meanes they can to come to libertie It is lawful for euery man by the lawe of nature to defend his life his goodes and his good name by al the meanes waies that he may Insomuch as if any man will kill me it is lawful for me for the safegard of my lyfe to kill the partie that doth so assault me neither ought I to forbeare as the lawiers saie till I be stricken or hurt for it is yenough for me the feare that I am in to be murthered and that yf I kill him not I am sure to be slaine my selfe In so much that it hath been the opinion of some Doctours That if I stande in feare of a mightier man then my selfe and knowe that whersoeuer he meete mee he will kill me and am not able to stand vppon my guard nor to bande with him in this case I am not bounde to forbeare but may kill him at the best aduantage that I can take him The lyke opinion is of some Doctors that yf I be wrongfully deteyned in prison and stande in feare of some violence or vniustice that in this case I may lawefully breake prison and if a iudge shall wrongfullie condemne me whereby I shall greatly bee damnified in my person and that the execution be out against me it shall be lawfull

commit themselues to no hasard nor danger wherby they are vncapable of any vertue or honor For Honor as Aristotle in the fourth of his Ethicks saith is a reuerence that is giuen to men in rewarde and recompence of their vertues And therefore the Marques saith That whosoeuer is so valiant as not to regarde his life in any vertuous attempt shal be sure to receiue the crowne of Mars that is the renowme rewarde of a vertuous minde which he shall quickly attaine vnto if he represse feare And where as there are in the vertue of Fortitude two extreames or vices the one in ventering to farre the other in fearing to much the Marques hath not here said If thou restrainest boldnesse as hee sayeth If thou abandonest feare because as Aristotle in the thirde of his Ethicks affirmeth and as dayly experience teacheth the nature of man is more inclined to fearfulnesse then to boldenesse and therefore those that seeke to bee valiaunt and vertuous ought more to trauel in the repressing and abandoning of feare then in the restraint or temperaunce of boldenesse And therefore to good purpose sayeth the Marques in this Prouerbe If thou abandonest or forcest feare and not corrage and because as it is sayde abooue it is in euery mans power and will to bee vertuous it is heere well saide of the Prouerb Thou shalt not want the honour nor the state thou seekest to beare 57. Detest an euill life that 's led with foule reproch and shame And alwayes ready be to dye with honorable name For life cannot be lent for loane nor let from day to day Nor can the appoynted houre bee shund nor skaped any way The Paraphrase THE Emperours did in their lawes carefully prouide for the behoofe and good estate of their Subiectes to sette downe rewardes and encouragements for such as were honest and vertuous and to deuise punishments and corrections for suche as were wicked and euill disposed And it is very wel thought as hath been saide before that such as valiantly lost their liues either in defence of their faith or for the libertie of their countrie are rewarded with euerlasting life or if any man dye in the defence of his owne honesty he shall continually be well thought of and commended But such as cowardly forsake the feelde and run away from the warres the lawes haue appointed to dye and are accounted for wretches and villaines whether they dye or liue and their shameful and reprochfull life is more griefe to them then any death that can bee deuised especially an honest death this is the meaning of the Prouerbe Detest an euill life c. For as Aristotle in the 3. of his Ethicks saith A man is borne to honor libertie which two things we ought alwaies to keepe and maintaine and to couet by all meanes we can to diehonestly to liue vertuously The Prouerb saith further that life can not be borrowed For as Iob sayeth The Lord hath rated the dayes of our life which can not bee lengthened And therefore no man may shunne the appointed houre that God hath determined And herevpon ariseth the tale among the Poets of the three sisters of destinie whereof the one of them called Clotho carieth the distaffe the other named Lachesis spinneth and draweth out the threede which the thirde sister Atropos windeth vppe vpon the reele And as Seneca in his first Tragedie sayth These three sisters are so cruell and hard that it was neuer seene that the threede which they had once wounde vppe could euer bee got backe againe These sisters of the Destinie doe signifie in deede the posting time of our transitorie life whereof the day once past can neuer be called backe againe And therefore sayeth Seneca these three vnliberall Ladies doe rule by assured order and may neither shorten nor lengthē otherwise then is appointed Therefore ought euerie man to applie himselfe to die well since the time of his death can by no maner of meanes be altered 58. King Codrus rather chose to haue the conquest then to liue And neuer did his noble minde refuse his life to giue To saue a valiant companie of such as him did serue The life is alwayes well bestowed that doth such praise deserue The Paraphrase COdrus beeing as both saint Austine Valerius report the king of Athens when as he was to fight with Pelops duke of the Lacedemonians and had answere of his Idols to whom he sacrificed that the side whose captaine was slaine should haue the victorie preferrin glike a worthie gentleman the liues prosperitie of his poore subiects farre aboue his owne apparailing himselfe in a base and simple habite and rushing into the thickest of the enemies was presently slaine Of whom Virgil writeth that he chose rather to die with the victorie then to liue with the ouerthrow 59. Take no delight to heare thy deedes commended to thy face A thing that wisedome alwayes hath accounted for disgrace And if thou doest reprochfull wordes of anie man sustaine It is no commendation to to report the same againe The Paraphrase VNder the vertue of Fortitude is takē and included all maner of vertuous and godly actions that are done without respect of praise For a man ought not to look for the praise of the people as a recōpence for his good deed and specially if it be done in his owne presence which for two causes is to be disliked The one because that glorie nor praise is no perfect recompence or rewarde for anie vertue For as Boecius sayeth Praise or glory is nought else amongest the multitude but a tickeling and bewitching of the eares The other reason is that praises and commendations before the face doth rather seeme a kinde of flattering and clawing then a praise The Prouerbe saith further That if thou doest reprochfull wordes of any man sustaine It is no cōmendation to report the same againe The meaning of it is that no man that is of great minde or courage ought to speake of the iniurious and euill words that hath been offered him but shall rather bee counted both wiser and valianter if he dissemble them and seeme not to wey them as it is writtē in the third booke Of the liues of the Philosophers where a Philosopher being railed at and reuiled made this answer Thou quoth he hast learned to speake euill and I haue learned to make no accompt of lewd speech And more is he to be commended that beareth euill wordes then he that offreth them 60. Likewise the praising of thy selfe thine actes and speciall grace Doth neuer thee aduaunce but all thy doings doth deface For if the deedes that here thou dost be onely done for praise An errour great thou dost commit and walkst the croked wayes The Paraphrase SOlomon is his Prouerbes sayth Let a stranger cōmend thee and not thine owne mouth And Cato saieth Neither praise nor dispraise thine owne doings for thy praise in thine owne mouth is a great disgrace vnto