Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	produce_v	reason_n	2,611	5	5.3334	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07451	A sermon of nobilitie· Preached at VVhite-hall, before the King in February 1606. By George Meriton Doctor of Diuinity, one of his Maiesties chaplaines in ordinary; and parson of Hadleigh in Suffolke.	Meriton, George, d. 1624.	1607 (1607)	STC 17838; ESTC S112666	13,872	40

branches In Cattaile there appeareth no small force of the breede So is it amongst Men for in these things we are like to other creatures it auayleth much from what stock one descendeth I confesse that Aurelius was vnhappie vnto Roome in nothing sed quiagenuit but in Commodus his incommodious sonne That amongst the Kings of Iuda for the most part good Fathers had bad Children Ne virtus videretur esse haereditaria that vertue might not seeme to come by inheritance And bad Fathers begat good Ne vitium esset infinitum least vices should exceede aboue measure Yet for all this commonly it commeth to passe that inclinations of minds do follow the originals and dispositions of bodyes and the Poet Horace sayth truly Est in iuuencis est in equis patrum virtus c. Fortes creantur fortibus bonis As the matter is affected whereof we are moulded so groweth there euen in nature diuers and distinct differences betwixt vs some are noble some ignoble some ingenuous some base some quick of apprehension some dull some fit to rule some to serue Neither is this repugnant vnto the lawe of Nature who although she hath made those things which are Necessary common to all yet out of the variety of those which receiue them caused by Priuate beginning and opinionate matter doth there arise diuerse conditions of Singulers and many fold dispositions and affections of men If children often times carry the markes of their fathers grandfathers great grandfathers in there bodies may we not iudge that they retaine in there minds the propensions inclinations and as it were the sparkes of there auncestors Which if it sometimes hapneth other wise yet in a dubble respect that matters not first Because that is to bee considered which commeth to passe often not which seldom chaunceth Nature being wont for the Most part to obserue her lawes Secondly because it must be graunted that education discipline and vsage are very forcible to the informing of manners and confirming of habits which we doe not say doe of Necessity follow the bodies temperature and yet againe it may not be denied but that the pure naturalls in some are better then in others for the procreation of morall or ciuil vertues the region where we liue our behauiour in our youth or kinds of life of diet of affections of minds and differences of such like thinges produce a variety of Next causes and then a conclusion in Reason and experience is this That from hence must arise a diuersity of effects It is not Reason nor experience alone which pleades In this cause Seneca comming to his farme and seeing his house which he had builded decayed a tree which he had planted rotten a boy which hee had brought vp now with a gray head saith thus to him selfe Quocunque oculos converto video documenta meae etatis I find documents of my age on euery side To like effect may I speake in this case of nobility Quocunque oculos conuerto video argumenta verae nobilitatis Reason instructeth Experience teacheth behold I am coōpassed with a cloud of honorable wittnesses King Prince Nobles are present besids all these Diuine writ doth warrant the same In the sixt of Ezech. and the third verse GOD speaketh to mountaines hills rockes and vallies and vnder these to for Riuers Hier reads Rocks men of diuerse ranckes to vallies to common people Tor●●ks to soldiers To hills to gentlemen To mountaines to nobles Abrahams posterity were of two sorts I will multiply thee as the dust of the earth Here is an obscure and a dusty generation I will make thy seed as the starrs of heauen here be true Nobles like starrs shining and growing light vnto the world These in the first of Num. and the sixteene are called the famous in the congregation in the second of Samuel the 23. and 23. verse the worthyes of the land in the. 5. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay and 13. the glory of the Kingdome in the Epist of Iude the 8. verse Dignity Glories or Maiesties in the 26. of Ezek. and 11. verse The strength of Israel Hath God giuē these names to things which haue no being it was one of the high degrees of misery in Iudaths captiuitie to haue her Nobles slaine Ieremy the 39. And Paule in the 1. to the Corin the 1. and 26. speaking of bad ones tells vs heauy newes That not many Nobles are called here are many but not many called To hold any longer a Taper to the Sunne were but a poynt of follie my text is cleare These were Noble men There be differences or degrees of Nobility These were More noble men then those of Thessalonica The Kinds of nobility are foure I ascribe nothing to Fortune though I will vse the word One is by nature an other by riches or as we say of fortune a third Morall a fourth Divine first that by Nature is by Aristotle in his politiques thus defined Est virtus Generis et alicuius familiae congruens quedam facultas procreandi viros ingenuos et ad vertutem faciles sucessione confirmata It is a power incident vnto a stocke or a certayne congruent ability of a house or famely to beget an ingenuous progeny apt to imbrace honorable vertues and confirmed by succession This Kind then is not so much in one indiuidual to be considered as in a continued race or line of many and such is the nature of it as that it may and is many times retayned without the other three it is not impossible to bee Noble by birth and thereby procliveto honest and honorable designes and yet bad education to fall to vice and thereby become voyd of Morall and deuine nebility yea and some times of that also which cōmeth by Fortune Such as be vicious staine the noblenes of their houses yet doe they not altogether extinguish there Nobility because being noble by Nature still they retaine a power to beget others which are procline to morall honesty For as Laban will either be a Laban or a Nabal or Nabal either a Nabal or a Laban turne them backwards and forwards they will remaine rude rustickes ether a foolish clowne as Nabal or a frowning clowne as Laban for Mercury cannot be carued out of euery blocke So is it with Nobility by birth it will not soone degenerate as one man cannot well be sayd to get it vnto his stocke so beeing once gotten it cannot be ouerthrowne or lost by the wicked life of one Now as on the one side Vice doth greatly blemish it so on the other Vertue in a Noble personage by nature is farre more excellent and worthier estimation then in a man by birth ignoble for in him it is more firme and constant more deepely rooted and as it were wreathed and strengthened with the virtues of his Auncestors so as by a kind of necessity he is constrayned to tread in their steps yet in this is virtue more admirable more properly