Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	duke_n	great_a	king_n	3,144	5	4.0015	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87471	Regales aphorismi or a royal chain of golden sentences, divine, morall, and politicall, as at severall times, and on several occasions they were delivered by King James. Collected by certain reverend and honourable personages attending on his Majesty.	James I, King of England, 1566-1625.; Stratton, W., editor.	1650 (1650)	Wing J143; Thomason E1408_1; ESTC R202612	37,307	219

that the Scepter should not depart c. And so after Christ to this very day Besides among heathen and savages by natural instinct they ordained Kings and Princes Among beasts they have a King and so among birds the Deer hath his Mr. of a herd the smallest creatures have their chief What shall I say then to such as will have no concordance with God with men with beasts inferiour Creatures with devils nor any but with themselves and are all for a Republick in all which I have said there is no mention made of a Republick as if it were a strange thing to God himself 56 That his Majesty did think many here in England did wish their estates were lying by Amsterdam which thing the King did also wish to such 57 That in Venice which is governed by a Republick they do create no honours or dignities but a Merchant of Venice which is seldom c. 58 That the Mothers and Nurses do call their children in reproach Barons which is with us a stile of honour c. 59 That the Pope doth create Knights as a secular Prince 60 That the honour conferred upon any Centurion abroad is there with no esteem but the King hath made many Knights of them here 61 That no jurisdiction elective as Emperours Kings Princes c. is any honour or precedency to any of the allies of him elected but personal to himself 62 That to have imployment in any Republick in that state is dangerous for do he well or ill he is sure to rue it and he speedeth best that doth worst like a Scottish tale I have heard of one that never sped well among the Lawyers when he had a good cause because he then least suspected it and the other side bribed but when his cause was ill he then also bribed and countermanded and so the greatest carried it for the most part even so in Republicks 63 That the Agent here for the Venetians although he presented to the King a letter from their Duke subscribed with his own hand with addition of all his titles and the Kings inserted yet at the delivery no mention made of the Duke himself not so much as commendations but Our Republick greets you c. 64 That the King in his reading could never yet truly find what the name of a Cardinal was and yet he hath sought much for it unlesse it were a Cardo on which the wheel moves c. 65 That in the primitive Church of Rome they were inferiour to Bishops and were but seven in number as Parsons of the seven Churches mentioned about Rome but how they come to place them before Bishops and make of them Princes and Potentates and how they become the Electours of the Papacy I cannot get to know 66 That it is strange the Pope should create his own makers and electors 67 That in attainder and tryal of innocents wherein is scruple the Justice of our State proceeds slowly c. 60 The preservation of the Bible is miraculous that it should remain pure and intire after it had passed the hands of Infidels which sought to destroy it of Hereticks which sought to pervert it to their own advantage 69 No indifferent gesture is so seldome done without sin as laughing for it is commonly raised upon things to be pittied and therefore man only can laugh and he onely can sin 70 God made one part of man of earth the basest element to teach him humility his soul proceeded from the bosome of himself to teach him goodness So that if he look downward nothing is viler if he cast his eyes to heaven he is of a matter more excellent than the Angels the former part was a tipe of Adam the second of Christ which gives life to that which was dead in it self 71 Much money makes a Country poor for it sets a dearer price upon every thing 72 At what time the Gospell did flourish all kind of learning did even abound and upon the decay thereof there came a vail of darknesse upon the face of the earth the reason is a part of Religion but Errour and superstition is the safer by ignorance 73 A lie of errour is a fault of credulity not of falsehood but a presumptuous lie is that which makes a man as God made the world of nothing 74 All Gods actions are for our good either spiritually or temporally although we cannot comprehend them at every time 75 There is not that thing upon the earth that well examined yields not somewhat worthy of knowledge that divine Artizan that made them never fashioned any thing unprofitably nor ever set forth any of his workman-ship without some inward virtue 76 The gifts of the mind are not easily obtained you must practise them with great pain and difficulty and good reason for it were pitty such pretiousnesse might be had for the taking 77 It must needs shew the Papists religion to be ill that they would plant it by liberty and War whereas the true Catholick religion rose by fasting and prayer 78 Whatsoever is spent in earthly vanities they either die before us or shortly follow after us for all pleasures that are sensuall and have not reference to the main end of mans creation which is the service of God are vain and of no importance but meer foolery 79 When God destinates a man to do good he makes every opportunity and occasion though it seem never so harsh in mans eyes to turn to his good and Gods glory but when God leaves man to himself he makes more opportunities than he finds and without occasion takes occasion to work his own ruine to his own shame 80 It is good to propound to man Fame Greatnesse Honour and Estimation for wading to find these he may happily meet with Honesty Temperance Fortitude and Patience and many times they that will not undergo actions for Virtues sake will for Ambition 81 An ill name may be free from dishonesty but not from some folly we should not onely be free from sin but from suspicion for it is not enough to be well lived but well reported and oftentimes weighty matters are as much carried by reputation as substance 82 Misfortunes are not acceptable in any kind yet those are indured with most ease that come rather by destiny than by deserving 83 In experience it is good to be neither pinching nor prodigal yet if means allow it rather thought a little profuse then too sparing but the best way is to make ability which must alwayes be measured by the just rule of our proper revenue our compass to sail and line to walk by and for extraordinary expences we must limit them by the worth of the occasion for in matters that return not we may be more magnificent 84 He is not worthy to command others that cannot govern his own affections and unreasonable appetites 85 No text of Law can be so certain wherein the circumstances will not make a variation 86 Justice should be

blind and friendlesse it is not by it that those that are in authority should reward their friends or crosse their enemies 87 Though outward Peace be a great blessing yet it is far inferiour to peace within as civil wars are more cruell and unnaturall than wars abroad 88 All Virtues turn to vices when they become the servants of impiety 89 All complainers be naturally given to exagerate their own griefs and multiplies thereupon as Papists do in England 90 As a thing which is good ought not therefore to be abused so ought not the lawfulnesse of a good thing be forborn because of the abuse thereof 91 Every man ought to discern wisely and truly of every Virtue and vice according to the true qualities thereof and not according to the vain conceits of men 92 Indifferent things if they be necessary as food sleep and such like in the qualities or form of using them may smell of Virtue or Vice and be great furtherers to any of them 93 If our whole life were divided into four parts three of them would be found to be consumed on Meat Drink Sleep and unnecessary imploiments 94 There is great difference betwixt Justice and Equity for Justice by the law giveth every man his own and Equity in things Arbitriall that which is meetest for him 95 Drunkenness hath a beastly Vice and hath this propertie that it is one of those vices which increaseth with age 96 Medicine hath that virtue that it never leaves a man in that state wherein it finds him 97 We should presse to win God by importunity if we obtain not at the first and if we be not heard should think that that which we seek is not for our good 98 A small sin wilfully committed is far more grievous before God than a greater committed in a sudden passion when conscience is a sleep 99 That the King vowed never to be of that Religion where so grosse an opinion as Transubstantiation was so ignorantly maintained while God kept him in his right wits 100 To manifest the grossenesse of their errour in their opinion of Transubstantiation The King had heard of a Jew that once stabbed the bread or wafer and some affirm there issued our perfect bloud which among them is stil kept they permit sometimes mice and rats to eat it c. now consider how disproportionable a thing is it after consecration if it be the very body as they aver that they should allow a Jew to crucifie him again and also for mice and rats to eat our Saviour His Maj. did vehemently inculcate the grosnesse of this errour and furthermore said that Belarmine was much troubled about this point whether the bread and wine although much taken together do turn to corporal nutriment or not or transubstantiated as aforesaid and then a greater errour followeth 101 That it was strange to look into the life of Hen. 8. how like an Epicure he lived 102 It was once demanded by King Hen. 8. of one what he might do to be saved who who answered he had no cause to fear having lived so mighty a King and done so many worthy acts in his life time but oh said he I have lived too like a King which King Iames inferred was like no King for the office of a King is to do Justice and equity but he onely served his sensuality like a beast 103 That the Preacher Preaching out of the 29 Psalm That I offend not in my tongue c. he could have wished might have been before so many women because they are most unruly therein 104 That it was strange to note that although all the members of a man declined by age yet the tongue never c. 105 That although old men and women were prone to give ease to all their other members yet then the tongue most wanton and coveting talk c. The Palsie of all diseases most maimeth the tongue and yet improveth its tatling or unruly motion c. This was his Majesties reply to Dr. Mountain then Bishop of London 106 That upon report made to his Majesty of a Goose that loved a man that it would never be from him wheresoever he went and upon occasion would guard him from offence c. Whereupon his Majesty remembred that Goose of the Capitoll and further said he thought it as easie to prove the discent of the foresaid Goose from that Goose of the Capitoll as the Heralds now do prove the discent of many Gent. of these times 107 That in the direct worship of God himself we ought to be guided by the Word of God as he prescribeth in the same and not otherwise c. as also in the matter of Sacrifices but in the form and order of Ceremonies that indeed is solely left unto the Church but not the immediate worship we may not therein follow our own wils that is the main difference between the Church of Rome and us if we may use a Will-worship then they are in the right but if we may not then we are in the right 108 Words are not the difference of good men and bad for every man speaks well therefore how noble a thing is vertue when no man dares professe any thing else 109 I love not one that will never be angry for as he that is without sorrow is without gladnesse so he that is without anger is without love 110 There are degrees of men in respect of one another in respect of God all are equall all are to vse like duty like reverence towards him all are alike beggars Gods door 111 We are departed no further from the Church of Rome than they from their first Jesus 112 Give me the heart of a man and out of that all other his deeds shall be acceptable 113 In cloaths I would have a fashion should chuse a man and not a man the fashion 114 It is one of the miseries of man that when he is full of days and neer his end that then he should love life most 115 It hath like operation to make women learned as to make Foxes tame which teacheth them to steal more cunningly The possibility is not equall for where it doth one good it doth twenty harm 116 Parents may forbid their Children an unfit match but they may not force their consent to a fit 117 No Country can be called rich wherein there is war As in the Low-Countries there is much money but the Souldiers have it in pay from the Governours the Boors have it for victuals of the Souldiers the Governours have it from them again in taxes so there is no Center no Honour 118 No man gains by War but he that hath not wherewith to live in Peace 119 God accepts the intent before the deed for if a man do justice because he would be counted just and not for Gods glory but because he stands answerable to God if he do otherwise or if he punish a man rightly but withall satisfie his own malice