Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	fruit_n	tree_n	1,451	5	8.5127	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72064	The Christian knight compiled by Sir VVilliam VViseman Knight, for the pvblike weale and happinesse of England, Scotland, and Ireland.	Wiseman, William, Sir, d. 1643.	1619 (1619)	STC 10926; ESTC S122637	208,326	271

fire because it dryes vp the marrow of a man with care and thought and scorches the very intrailes of him with extremity of want this fire also the more meate yee hang on or lay downe before it the better ye shall fare when ye come to sit I say nothing heere of the good of poore mens prayers which God is inclined to heare in all our businesse Psal 21 101. Psal 10. Non spreuit neque despexit deprecationem pauperis God despises not the poore bodies prayer Oculi eius in pauperem respiciunt his eyes are fastened on the poore Yea as the poore doe liue by the rich or should doe so the rich doe liue by the poore or may doe that is to say by their good prayers For the rich giue earthly foode out of their aboundance and the poore giue heauenly foode out of Gods ordinance Luk 16. who hath made them our entertainers in his kingdome as silly as they seeme heere to receiue vs and welcome vs to those heauenly tabernacles when wee come there Neither doe I speake what wee loose by them if wee neglect them Prou. 28. For qui despicit deprecantem sustinebit penuriam Hee that despiseth him that askes of him what is his reward hee shall come to be poore himselfe he or his in the end Which I wishe with all my heart that euery good body would take heede of before they come to make proofe of The poore we shall alwaies haue with vs. And this is our first ground An other ground is that this want of theirs must be supplyed out of our Superfluum Luc. 11. Vers 40. Luk. 3. ibidem For it is written quod superest date Giue of that which remaines to you ouer and aboue your necessaries So qui duas habet tunicas det non habenti If you haue two coates giue to him that hath not Et qui habet escas similiter Doe the like by your meate giue of that you haue to spare And this is not a counsell but a precept as may appeare by S. John Baptist in the same place Where if wee doe not these things hee compares vs to a tree that beares no fruit and must therfore be cut down and throwne into the fire And which to preuent he that hath two coates saith he let him giue one And for this cause Saint Augustine tels vs plainely in Psal 47. Res alienae possidentur cum superflua retinentur All that we haue more then enough he saith directly is none of ours He chargeth vs in a manner with stealth and theft if wee keepe our ouerplus from the poore So Saint Chrysostome and Saint Hierome interpret the words God and Mammon Wee may not serue God and goods gathering say they more then wee neede And pretence of neede will not serue To the hourder also it was said this night shall thy soule be taken from thee Luk. 12. vers 20. quia sibi thesaurisauit non deo because he heaped for himselfe and not for God that is to say not for the poore And yet in this your pastours fauour you in what they may and doe not tie you to the supplie of euery need that occurres For they distinguish of time person and place In time of Scarcity and dearth more care is required then when there is more plenty For person and place our country man must be preferred before a stranger our kinseman before an other not of kinne our owne parish before an other parish and this by law of neighbourhood and vicinitie And in all these regard must bee had of them that bee of Gods housholde or housholde of faith before them that bee without Gal. 6. by Saint Pauls own rule Lastly they distinguish of Superfluum as they did before of necessaries For as there bee necessaries of nature for keeping one aliue onely with broken meate and patcht cloathes and necessaries of estate which are cloathes and dwelling conuenient so bee there also superfluous of nature when a man hath more then will suffice nature and superfluous of estate and person when hee hath more then hee hath present neede of for his estate and person A poore man for example hath meate and torne cloathes about him but not to keepe him sweete and wholesome here is nature serued but no conueniency An other hath conuenient cloathing and abode but wantes worke or meanes to set vp trade heere is another necessity supplyed but not the third for he must not liue idlely The first is most-what supplyed at euery mans dore out of their Superfluum of nature And if they cannot supply it otherwise they must make Superfluum and eate lesse rather then a poore creature should starue at his dore The second is a great necessity also and must bee supplied out of some little Superfluum of our estate and some haue giuen their cloakes off their backes at such a neede and haue beene greatly blest for it The third which are ordinary necessities they holde we are not bound to supply vnlesse wee haue some store of Superfluum So as if wee haue more then enough for our selues wee are bound to supply those ordinary necessaries in thêm whom wee see or heare doe neede Idcirco te voluit abundare Deus saith Leo vt per te alius non egeat This is the doctrine which your learned vpon very good grounds doe holde and teach And when they speake thus of Superfluum or ouerplus their meaning is of that onely which we possesse ouer and aboue that which is needefull to our most decent estate we liue in All that they say we cannot call ours and it must not bee retained but it must bee imployed in some good and pyous vses or to supply the ordinary wants of others Neither doth this bond of ours arise they say out of the necessity of the poore onely as in almes it doth where the neede is extreame 2. 2 ae q. 32. ad 5. but out of the very nature of Superfluum and Iustice distributiue whereof By this onely title wee become dispensers because it is more then we neede our selues And so much Saint Augustine insinuateth vnto vs Tract 50. in Ioh. both by the place aforesaid and also in another place saying tibi superflua domino necessaria As who should say because thou needest them not thy selfe they are God almighties who hath infinite vse of them in his members Many a younger brother borne to little or nothing would bee thy champion or beadsman for a little of that which thou couldest spare Many a poore gentleman decayed by losse or misfortune would hold vp his hands day and night for thee Some ruinated house might rise againe by thee and giue thee the stile of her founder and rayser Much euill is in the world and many badde courses attend good natures through onely want which a cast of thy pittifull eye might easily helpe to thy eternall comfort And if any of these workes bee too great

forgotten how little care of vs when we be dead and put into a hole to reuenge our quarrell euery one is not Patroclus who had an Achilles to reuenge him It hath beene comfort to many that their death should cost many deaths Epaminondas died ioyfully of his deadly wound when hee heard that hee had wonne the field Wee neither winnne field nor shield by it but content our selues with a little fearefull honour which is no honour Wee little remember that our life is all our stocke and what merchant will aduenture all at once to make but owne of owne If I kill I kill but one if I be killed also I loose two What is gotten by this if a man had many liues hee might hardly spend one idlely Hauing but one life then and to spend it so prodigally I would thinke he had too much of one And I cannot but here while I thinke of it digresse a little from the matter although not much And great Princes I hope will not blame me if I remēber them of an intolerable abuse of their Jrascible part if they take not heede And their fault therin is the greater and commoner the more absolute their authority is where no man is to controle them in the power that is giuen them by Gods assignment They are appointed by God or rather put in trust to bee his vindices ad iram Reuengers for God to execute his wrath vpon those that bee euill Rom. 13. and wrong doers ijs qui mali sunt I speake not of the power they haue ouer their subiects which is meant directly in this place but of that they haue ouer their equals in other countries if they or theirs be wronged may right themselues by the sword if cause require It is seldome seene that right is on both sides And therfore how many battels we reade of or heare of so many wrōgs most cōmonly yea so many massacres or wilfull murthers on t 'one side which is horrible to thinke that it should be amongst Christians Some goe to it with as slender pretences as may be Some with iustice enough but vniustly Our Charles the eight will neuer be forgotten who ranne through Italy like a fury for recouery of Scicilie and Naples set townes and people on fire where he came robbed Churches and profained them rauished women and cutte their throates when they had done In a towne of Tuscane where they had nothing to do but to passe it through yet spared they not man or woman poore innocent people till they had slaine seauen hundred of them How farre was this from Charles the wise his grandfather a most peaceable and powerful Prince Charles of Burgundy likewise had the name of a worthy Prince yet not to be excused for the malice he bare to them of Leodes where he made his souldiers carry firebrands in t 'one hand and their swords in t'other throughout his army He left not a stone of their walles one vpon an other to wreake his will on them for a very small cause And against the Switchers soone after what outrage committed he where he hung fiue hundred captiues at once without all redemption brake promise foulely with those of Granson demanded of his subiects a sixt of their goods but they would not yeelde him a penny vnlesse he would come home and leaue those idle they might haue said pernicious warres And to goe no further then our next neighbours what a diuelish fight was that betweene the Switchers and some of the Cantons because they would not leaue their league with Austria They grew to that rancour and mortall feud that when they had vanquished them in a sore battel they were not thus content but made stooles and tabels of their dead bodies to sit on and feast vpon And that which is more they opened their breasts and drunke their blood to one an other and pulled out their hearts to teare them with their teeth Would ye thinke this were in Christendome I giue but a few examples in stead of many and am ashamed to tell what hath hapned neerer our time The like not read of scare in all the Bible that faithfull were against faithfull Yet with vs daily Christians against Christians and suffer their faith to sleepe the whilest There want not prelates and clergie-men to forward Princes in such businesse and to sowe pillowes to euery bedde There want not histories great plenty to extoll their doings Ezech. 19. and magnifie their names for executing brauely vpon their owne tribe Pom. Let. and alliance without all respect of nature and pitty He that kils most is extolled most saith one A Christian is but a dogge to him if he be angry And if a Prince be of quiet disposition and peaceable and thinkes he hath enough of his owne to gouerne in peace and feare of God as Numa and Salomon did they count them scarce worth writing of because there be no battles nor conquests in his time Where contrary they should thinke him wise for sparing and not spending so much treasure and blood vpon that which they cannot keepe no longer then they be stronger and haue no more title to most commonly then is sealed with an edge on their next neighbours flesh It is a wonder to see what paines and eloquence our writers bestow in this kinde to set forth the glory they thinke but indeed the sinne and shame of their countries if it were not apparantly iust and honourable which they tooke in hand We reade in the booke of Iudges how ten tribes fought against one which was Beniamin The quarrell was iust the reuenge approoued of God for a horrible crime committed in Beniamin and the whole tribe ouerthrowne by them except a few Yet when they had done their worst doluerunt they were pittifully grieued at it and penitentiam egerunt Iudg. 21. their sorrow was expressed in deedes and care to make them amends as it their appeares They vaunted not of their valour nor made bragges of the blood they spilt but lamented with teares and with wringing of hands for that was past and could not now be recalled How many Princes haue wee knowne in Christendome that haue shewne much sorrow for twenty or forty thousand slaine on a day of the same tribe themselues were of and bought with the same blood Yea haue they not made tryumphs and bonefires for it when they came home and Te deum sung in Churches for them when they had more neede of a miserere There haue beene thrice fiue hundred yeares since the comming of Christ and the fourth is begunne In the first fiue hundreth began our greatest Monarchies In the second they grew Christian and were of great example In the third they beganne to neglect religion and to preferre their owne ends pulling from each others greatnesse and abiding no equals which caused much warre What will become of this fourth fiue hundreth we know not yet But if the rest holde out like the