Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	hear_v	speak_v	word_n	2,671	5	4.1800	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18304	Precepts, or, Directions for the well ordering and carriage of a mans life, through the whole course thereof: left by William, Lord Burghly, to his sonne, at his death, who was sometimes Lord Treasurer of this kingdome. Also some other precepts and advertisements added, which sometimes was the iewell and delight of the right Honourable Lord and father to his country Francis, Earl of Bedford, deceased. In two bookes; Certaine precepts	Burghley, William Cecil, Baron, 1520-1598.; Augustine, Saint, Bishop of Hippo, attributed name.; Cyprian, Saint, Bishop of Carthage, attributed name.	1636 (1636)	STC 4899; ESTC S118517	27,423	208

not inwardly extoll himselfe with a proud heart for the lowlinesse of the minde shall doe more to the attaining of the kingdome of heaven then the temporall poverty and lacke of worldly riches For meek and lowly men possessing riches may be called poore in spirit whereas those that are prowd and yet have nothing without doubt are dispossessed of the blessing which is promised to the poore in spirit Of both these sorts the holy Scripture speaketh on this wise Some make themselves rich although they have nothing and some make themselves poore albeit they have never so great riches The rich man then being poore in spirit is as a poore man notwithstanding all his riches and the poore man that is prowd in heart is as a rich man although hee be naked and poore It followeth that humblenesse of the minde is a noble and glorious poverty and the prowd stubbornenesse of the heart a foolish kinde of riches Therefore poore men must have in minde what they are and because they cannot obtain in worldly goods what they would have let not their hearts be puffed up with pride as though they had all that they cannot have The ninth abuse Chap. 9. A wicked and an unjust King NOw come we to a capitall abuse indeed namely an unjust or a wicked King or Prince for a King must not be wicked or unjust but correct and punish the wicked and in his owne person defend and maintaine the dignity of his name For by the name of a King is understood that hee may rule well all his subjects which are under him But how can he correct and rebuke other who doth not amend his own manners if they be wicked For in the righteousnesse and justice of a King is his seat exalted and in the fidelity and truth of a Prince is his governement and rule established and made strong The righteousnesse and justice of a King is to oppresse no man wrongfully by power to judge and give sentence betweene man and man indifferently without affection of any person to defend strangers Orphane children and widdowes to see that robbery and theft raigne not in his Realme to punish straightly adulterous and fornicating persons not to promote and exalt such as are wicked to give no living to such as are unchaste persons and makers of vicious pastimes to destroy out of his land all that are wicked against God and their Parents to suffer no murtherer or man queller to live much lesse such as doe kill either father or mother to defend the Church to comfort the poore with deeds of charity to take heed that his Officers under him be just and good men to have of his Counsell antient wise and sober men to give no eare to Sooth-sayers Witches or Enchanters not to keepe anger in his stomacke to defend his Country justly and valiantly against adversaries to put his whole trust and confidence for all things in God not to be the prouder in heart if things doe succeed after his minde and to beare the contrary patiently to keepe stedfastly the Catholike or universall Faith not to suffer his children to doe wickedly to bestow certaine houres daily in prayer not to eate and drinke out of season For woe be to that Land as the Prophet saith whose King is a childe and whose great men doe rise up early to eate and drinke The keeping of these things maketh a kingdome in this world to be prosperous and afterward bringeth the king himselfe to a more excellent and royall kingdome But hee that ruleth and governeth not his Kingdome after this prescript doth maintain suffer and beare many evils inconveniences and adversities in his Realme whereinto it falleth for the lack of good rule Because oftentimes hereby the peace and tranquillity of the people is broken and the Realme evill spoken of the fruits of the ground are diminished and the ground made bare and finally it causeth the people to be negligent in doing their duty Many and sundry sores doe infect a Realme and hindereth the prosperous weale thereof The death and losse of friends and children doe bring sadnesse and heavinesse unto mens hearts for when enemies doe invade the Countrey they waste and impoverish the land on all sides they slay up the Cattell great and small Againe troublesome weather and great windes doe hinder the growth and increase of the ground it maketh also the Sea as troubled and unable to doe service yea often times blasts and lightnings wither the corne on the ground and blossoms on the trees But above all things the unrighteousnesse of a King doth make darke and clowdie the face of his whole Realme being the cause often times through his iniquity and wicked government that his Nephewes yea nor his children after him doe inherit the Crowne of their Father The Lord for the offence of Salomon diuided the kingdome of the house of Israell out of the hands of his children Behold what great goodnesse commeth of a righteous and good Prince there is none so blinde but they may see if they will Of him commeth the peace of the people hee is the defence of his Countrey the safegard and liberty of his people the strength of the whole Nation the remedy of all sorrowes the joy of men the temperatenesse of the weather the stilnesse of the sea the fruitfull increase of the earth the helpe and comfort of the poore the sure heritage of his children and finally to himselfe it is a certaine argument and hope of eternall felicity to come But yet let every King take this lesson with him and marke it well that as among men hee is set highest in his throne so if he minister not justice hee shall be deepest in paine For in this life as many transgressors and offendors as he had under him so many in the time to come shall he have above him to his extreame sorrow and paine remedilesse The tenth abuse Chap. 10. A negligent Bishop THe tenth abuse is a negligent Bishop which gapeth ambitiously to be honoured and reverenced as a Bishop but doth not the office ministration and duty of a Bishop in the sight of God whole message he is commanded to doe Therefore let us first demand and enquire what is meant by the name and vocable Bishop which is a Greeke word and is as much to say as a man set in a high place to looke farre off and round about him as out of an high Tower But the cause why he is made a watch-man and what is required at his hand the Lord himselfe doth open when by the mouth of Ezechiel the Prophet he teacheth a Bishop the reason and cause of his office speaking on this wise Thou sonne of man I have made thee a watchman over the house of Israel wherefore when thou hast heard what words I do speake unto thee thou shall shew them to the people and tell them that I spake the words When I shall say unto the wicked thou shalt surely dye

and he that seekes for meanes to passe it unprofitably spurres a forward Horse without reason to the overthrow of his Rider for whosoever wasteth many years and purchaseth little knowledge may be said to have had a long time but a short life And whatsoever thou doest doe it wisely and forecast the end For who thinkes before he doe thrives before he thinke 17 Use such affability and convenient complement as common Civilitie and usuall curtesie requireth without making thy selfe too deare to thy Friend or thy Friend too cheap to thee 18 Be stedfast in thy promise and constant in a good resolution and if at any time thou hast ingaged thy Word perform it being lawfull though to thy losse So shall thy Promise be as forcible as anothers Bond thy Word as another Oath For it is the Man that gives credit to his Oath more than the Oath to the Man 19 Aske confidently that thou requirest For he that asketh doubtingly teacheth the way to be denyed 20 Make not Law thy practise to injurie or instrument to uphold thy spleene against any man without due occasion lest in the end it prove to thee no greater refuge than did the Thicket of brambles to the flocke of Sheepe that driven from the plaine by Tempest ranne thither for shelter an● there lost their Fleeces 21 Though I thinke no day amisse to undertake any good enterprise or businesse in hand yet have I observed some and no meane Clerks very Cautionarie to forbeare these three Mundayes in the yeare which I leave to thine owne consideration either to use or refuse viz. 1 The first Munday in April which day Caine was born and his brother Abel slaine 2 The second Munday in August which day Sodome and Gomorrah were destroyed 3 Last Munday in December which day Iudas was born that betrayed our Saviour Christ An Addition of some fourefold short remembrances which every man may experience daily in his Life Time VSe foure things so much as you can So shall you please both God and Man Praying Reading and Hearing and in good works labouring Vse foure things as little as you can So shall you please both God and man Eating Drinking Sleeping and to spend much time in trifling There be foure causes for the which a Man is borne into the world and the first is chiefest of all To serve God and his Countrey his Parents his Friends There be foure vertues which we must strive to attain That is to be Iust and Constant Wise and Temperate There be foure vices which a man must earnestly shun and avoid Sloathfulnesse and carelesnesse vaine curiosity and nicenesse There be foure things in this world earnestly desired and never obtained Mirth without mourning Health without Sicknesse Travell without wearisomnesse and all goodnesse without evill There be foure things to be greatly desired and earnestly followed In Behaviour sobernesse in Promise steadfastnesse in Conversation meekenesse and in Love contentednesse There be foure things most needfull and the same most harmefull Wit and Words Drinke and Company There be foure things much worth and little weighed Time and Health Truth and Quiet There be three things Saint Austine was sorry he lived not to see First Rome in her flourishing Estate Secondly to see Christ in the Flesh Thirdly to heare Saint Paul preach Plato gave thankes to Nature for foure things and what were they 1 That he was a Man and not a Beast 2 That he was a Man and not a Woman 3 That he was a Grecian and not a Barbarian 4 That he lived during the Time of Socrates There be foure things of the most most desired and unto many most dangerous Authority and ease Women and delights There be foure things greatly sought dangerously gotten fearefully enjoyed and justly repented Unlawfull Lust and Lucre immoderate Wealth and Revenge There are foure kinde of people according to David that are most indebted unto God for their lives 1 Those that have escaped from a Dearth 2 Prisoners their Bonds 3 Those which are preserved from a mortall Sicknesse 4 Sea-faring Men that are neither among the living nor the dead There be foure thoughts by the which a man may best reclaime his carelesse and dissolute life 1 By thinking that if one must give account of every idle Word what exaction shall be required for his idle deeds 2 That if those shall be condemned who have done no good what shall become of those who have done nothing but evill 3 That if those shall not be held guiltlesse that have not given their owne goods where shall they appeare that have wrongfully taken others 4 That if Ignorance without zeale shall not be pardoned where shall knowledge with neglect be condemned There be five thoughts which should ever be in the minde of every good Christian First to thinke of pleasure to despise it Secondly of Death to expect it Thirdly of judgement to escape it Fourthly of Hell to prevent it Fiftly of Heaven to desire it There be foure things very easie to doe oft but very hard to doe well To desire to command to counsell and to judge There be foure things better to give than to take Pardon Physicke Allowance and Rewards There be soure as great evils in the world unpunished as those that are punished First Untemperatenesse secondly Unshamefastnesse thirdly Unfaithfulnes fourthly Unthankfulnesse There be foure things we cannot but set by and yet can hardly be sure of Health Wealth anothers love and our owne life There be foure things the poor man hath equall with the Prince Health Sleep Thought and lasting life There be foure things we may be grieved with but should not grudge at The Ordinance of God the Will of a Prince the sentence of a Iudge the finding of our faults There be foure things which cannot well be demanded with reason and therefore may be denied with honesty A Masters message a Lovers affection a Friends Counsell our owne thoughts There be foure things good to use but nought to need Law Physicke our friends purse and our owne patience There be foure servants of the heart that shew the disposition of their Master The Eye the Tongue the Foot and the Hand There be foure things best matched but not oftnest married Gratiousnesse with Greatnesse Discretion with Learning Beautie with Chastity Wit with Vertue There be foure sorts of people that feare is never long from The Ambitious the Vicious the Covetous and the Iealous There be foure things the more you take the more you leave Light of a Candle Instruction of the Learned Wit of the Wise and Love of a Friend There be foure things fit for all those that desire a quiet life Busily to finde no faults Contentiously to lay no Wagers Disdainfully to make no comparisons Wickedly to maintaine no opinions There bee foure mothers bring forth foure very bad daughters Truth Hatred Prosperity Pride Security Perill Familiarity Contempt There be foure Ioyes to be desired and the last is above all Secure