Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	king_n	law_n	4,029	5	4.5431	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19333	Thus endeth the prologue of this book named. Cordʻyal. Whiche treteth of the four last and final thinges that ben to come ...; Cordiale quattuor novissimorum. English.	Denis, the Carthusian, 1402-1471, attributed name.; Gerardus, de Vliederhoven, 14th cent, attributed name.; Rivers, Anthony Woodville, Earl, 1442?-1483.; Caxton, William, ca. 1422-1491. ed.	1479 (1480)	STC 5758; ESTC S106511	87,382	154

loke alweye perfyghtly vpon them to th entent that they may be seurely fixed and printed in thy memorie Now syn al this processe principally and soueraynly enforseth hym self tenduce euery creature to haue an assured mynde and an hole Remembraūce of these four last thinges and that they may cordyally be enprinted with in your hertes Therfor it is consonant and accordyng yf it so may plese that this present trayttye may be entitled and bere the name of the. Cordyal ¶ Thus endeth the prologue of this book named Cordyal Whiche treteth of the four last and final thinges that ben to come ¶ And here beginneth the first parte of the seide four last thinges ¶ The first parte of the four last thinges THe first parte of the four last thinges wherof the remembraūce withdraweth a man fro synne is deth present or temporal And therfore seith Seynt Bernard in a boke called the Myrour of monkes The moost souerayn philosophye is to thynke alwey on deth And he that berith it in his mynde in what place so euer he goo shal neuer synne Seynt Austyn seyth in his book of exortacions Ther is no thyng that so wele reuoketh and calleth a man from synne as often Remembraunce of dethe Certeyn it is that thinge whiche causeth a man to be humble to disprayse hym self and to do penaunce ¶ Howe Remembraunce of dethe maketh a man to 〈◊〉 humble and meke ¶ The first chapitre I Seye that recordyng the Remembraunce of deth maketh a man to be meke and humble hym self And therfor seyth seint Austyn in the booke that he made of our lord A man knowyng hym self to be mortall it shal put from hym al maner of pryde In very trouthe all our other thinges as wel good as hadde be incerteyne But of deth only we may be wel ensured And how be it that the hour therof is to vs hidde and incerteyn̄ Yet alwey she is approchyng and shal surely come without longe taryeng And to this purpose seith Ecclesiastes in his xiijj chapitre Bere wel in remembraūce that deth shal not tary It is also writen in Toby that deth hasteth and that ther may no fleyng auayle Also by the comune lawe of nature euery man muste paye his mortal tribute Seynt Bernard seyth in a sermon̄ O wretchid man whi dost thou not dispose thi self to be redy at al houres think that thou art now dede syns thou knowest wele that necessarily it behoueth the to dye Remembre wele how thyn eyen shal torne in thy hede and the veynes breke in thy body ▪ and thyn herte shal deuide in two partis by the right sharpe angwissh and payne of deth Who is he then̄e that ought not to drede and make hym self humble Whan he knoweth certaynly that he must retorne and become erthe Now truly ther shal be none excepcion of persones But al shal passe that weye For as it is w●eton in the seconde 〈◊〉 of kynges Whe shal al dye and the erthe shal ●●●low● vs as it doth water cast therupon whiche neuer ●●●●●neth We rede also that this worde Mors in 〈◊〉 may wele so be called For it is a bitter morsel vnto alle men in so moche as no creature may escape it And therfore it is said in the book of dispraysyng of the world ●eth cutteth doun and distroieth all thinges create and made in flessh She bothe beteth doun the hye men and low●● for she hath dominacion vpon wordly lyuyng thingis She regneth Imperially ouer the nobles and dredeth no lyuyng creature for her power is comyn ouer princes and dukes She taketh aswel the yonge as the olde And whan she smytes she hath mercy of no creature Alle thinges create in flessh perissheth vnder her honde Nor ther be none so strong but that she beteth them doun without rescuse And ther is no thyng beryng lyf but that she distroyeth and wasteth it without ony escape And she neither taketh mede Allyaunce ne frendship What shal I more seye euydently dethe spareth no body For nether poure ne riche shal mowe escape out of her cheyne Certeynly I vndrestande nowe that dethe is th ende of alle worldly lyuyng thinges And therfor it is writon̄ in Ietha the poete That dethe taketh awaye and doth anyntise all quyk thinges Lo is it not seide that the wise Cathon and the good Socrates been dede Whiche geuith example that ther is neyther science ne doctrine that may preserue one fro the ruynous darte of dethe It is writen in Ecclesiastes in the secunde chapitre Aswel dyeth the wyse man as the fole It is writon in Isaye in the xxxiij chapitre Where ar noble come the lettred men Where ben the prechers of the worde of god Where be they that were wont to teche the children These questions implied as moche as to seye they lyue not and begoon past in the comyn course whith other dede out of this worlde Now by cause Ietha named but only the two afore specified I pray the telle me where is now Hector of troye where is become Iulius cesar wh●● is Alexandre the greet Wher is Iudas Machabeus Where is the myghty Sampson where is Crassus the riche Where is the fayr Absolon where is Galyen the phisifien and Aincenne his felowe Where is the wyse Salomon where is Aristotle the philosopher where is Uirgile the right experte poete he not al these dede passed out of this worlde as pilgryms gestes and departed hens in a right short space yes certeynly ther is not one lefte a lyue of them alle their ioyes were but vanitees ar fayled their dayes be consumed passed And as the psalter seith man passed his dayes resembling a shadewe one tyme he is hole and stronge of al his membres and on the morowe seke leyde in the erthe And as Cathon seith our lyf is geuen vnto us to be ful of doubte and of fragilite This appereth also clerly by a philosophre named Secundus whom themperour Adrian̄ questioned with of the beyng the state of man̄ Whiche answerd as foloweth Man is subgette vnto deth Oost of the place where he is a voyager passyng semblably vnto a pece of snowe Also like a rede bery and like a newe apple by whiche thinge is euidently shewid how frayle how sleder and also how lytil enduryng is the lyf of a man And not only the lyf of poure peple But also the lyf of alle humayn̄ creatures be they neuer so riche or puyssaunt For deth is a comyn̄ thinge and spareth no body And all be it she is cruwel and peruers yet she kepeth egally one lawe in takyng as wel kynges prynces as poure folkis Thus geueth she grete cause to wepe yf it be wel red and taken that is wreton̄ of her And therfor seith Iob in the xx chapitre of hys book of the riche fiers orguloꝰ man̄ Al though his pride be inhaunsed vnto the skye that his hede shold touche the clowdes

Theodorus whiche sone after sodenly began to crye with a lowde voyce saiyng I yelde louyng thankis and grace to god my creatour for nowe that dragon whiche shulde haue deuoured me is driuen and chased away fro me by your good and deuoute prayers and orisons Also Seint Gregorie telleth an example in the fourthe boook of his Dyalogis that how in the partes of Anchone in a monastery called Congolathon be fell somtime that there was therin a monk which was taken for a very holy man meruelously wele disposed towarde god But when̄e his brethren went that he hadde fasted he was accustumed secretely to ete And when̄e he was atte the batayl of deth he called generally for alle his brethren saiyng vnto them I am deliuered nowe vnto a dragon to be deuoureed whiche with his taill hath knytte to gydre my fete also my kneys putteth his hede into my mouth draweth my sowle out of my body and after he hadde saide thoes wordes he dyed forth withall It may seme thies wordes be for the condempned sinners which ben writen in Iheremy in the lj chapitre He hath eten me like a dragon This dragon is hideous and greet and hath vij hedes x hornes in the same as it is writen in the Apocalips in the xij chapitre Ther hath been a greet bataile in the skye so that seint Michiel his angell hath fought with the dragon his angell which̄ might not resist sith their rowmes in heuen coude not be foūde but were cast down̄ and so the dragon auncient serpent which̄ is called the deuil̄ sathan enforceth him self to make warre vpon the uniuersal̄ world here And for that cause is it red in the same chapitre That harme come to the erthe and to the see for the deuill is descended emong you with al̄ his greet furious anger This deuil hath a meruelous greet hate vnto al̄ good peple which disposeth them to take possession in the rowme of heuen from whens he was put out chased into theternal paines and the more that the day of ●ome approcheth the more tempteth he more cursedly more forseth him self to do euil in distroyng of sowles O how greet is the wikkidnesse and the malice of this deuil̄ of hell Wherof Seint Bernard talketh in a prose saiyng O how felonows shal then̄ this tormētours be which shal paine tourmente synners how terrible shal their vengeance be in vengyng vices wretchednes sinnes Certeinly their cruel malice is yet augmented in diuerse maners First because they be so innumerable and of so diuerse soortes The Psalter saith Why be thoes so multiplied that tourmenteth me and ther be many that dresse them ayenst me And as it is writen in Iob in the xix Chapitre They haue asseged my Tabernacle about me It is writen in Uitis patrum That ther was a good Auncient Man that sawe the deuill enuyronyng the Peple and were as thik as beis that make hony Wherfore it is saide also in the Psawter They haue compassed me as beis be cause they be many of grete myght as Thappostle witnessith in his pistle ad the epheseos in the vj chapitre wher he calleth them princes potestates gouernours of the world be cause they be subtil myghty to noy sowles The psalter seith The strong haue sought my sowle this strength is vndrestonde by the deueles It is redde also of the strength in Iob the xlj chapitre There is no myght vppon the erthe to be compared with that that hath doon so that it dredeth no man sauf hym that seith all thing from aboue is king ouer all the children of pride the deueles shal ernstfully exorcise their might in pride to the pumisson of synners them shal cruelly tourmente It is writen in Ecclesiastico the xxxix chapitre Ther be spirites that be ordeyned to take vengeaunce hath confermed the tormentes in their furour enduringly till the consummacion of the worlde Iob seith in his xvj chapitre He hath compassed me with his fperis hath not spared me but hath hurte my reynes he hath cast my bowell to the erthe and geuen me woundes vppon wounde this come shuldering ayenst me like a gyand Thirdely the malice and cruelte of the deuell is comforted is more greuous be cause they ar neuer wery of tormenting As it is writen in the book of Daniel in the iij chapitre The mynistres shal not seasse in sturryng the fires of the fourneis to the causing of paynes Therfore said a wise man that there be tormentours whiche be more to be lothed then serpentes and they be blakke and defourmed and will not be beten downe And they be neuer wery to do harme but newly encreasen their malice al way redy and boyling desirously to put soules to payne and incessantly they excersise their cruelte more and more And it is saide to all sinners in Deutronomy in the xxviij chapitre Thou shalt serue for thyn̄ enemy whenne our lord shal sende the naked vnto him in honger and thirste and in alle pouerte And the●●e shal thy sore woundes enereace perpetuelly O how greet shal the paynes be there to dampned folkes whiche shal last continuelly in anguish̄ and miserie without intermission lacking peas or reste It is red of the sinners in Ezechiel in the vij chapitre That when̄e they shal fele th●es anguisshi●ꝰ paine they shal desire and requir● to haue peas but then̄e they gete non̄ for they shal h●ue conturbacion and sorowe vpon sorowe It is writen in Thapocalips the xiiij chapitre That thoes that haue been b●estly shal therfore haue no rest by daye nor nyght Then̄ mowe the sinners we le say as it is writen in Isay in the xxxviij chapitre I shal not see our lord god in the kuyng lond nor I shal no more beholde ony man that is inhabitour of rest Semblable as it is writen in Iheremye the xlv chapitre Alas I am vnhappy for oure lord hath addid in me sorowe to sorowe for I can finde no reste Sorowe shal be then̄e cast at his hede and alle Iniquite shal descende vpon him Now by thies thingis aboue said it manifestly appereth how suche as descendeth into hell be punisshed with many diuerse paynee● therfor me thinkith dere brethren how it shold be often in your remēbraūce to defende you from fallyng to sinne whereby ye shulde l●se the companye of the ●●●py and blisshed sein●ee● and the celestiale glorie whiche is perourable and shal dure world withouten ende ¶ How there be many condicions of tormentes encreasyng the peynes of Helle ¶ The thirde chapitre of the thirde part principal NOw resteth to declare the thirde parte of this matier whiche is in shewyng the condicion of thinfernale tourmentes whiche be full diuerse Certeyne there be sondery condicions that specially encreace by occasions the peynes of helle ¶ The first is bitternesse wepyng grindyng of teeth compleynyng the perpetuell dethe peynfull languissing in despaire