Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	people_n	power_n	4,914	5	5.4287	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28640	A gvide to heaven, or, Morall instrvctions compiled partly out of the maximes of Holy Fathers and partly out of the sentences of antient philosophers / written in Latin by John de Bona ; translated into English by Iames Price.; Manductio ad coelum. English. l675	Bona, Giovanni, 1609-1674.; Price, James, 17th cent.	1675 (1675)	Wing B3550; ESTC R26447	94,815	245

forgiving no man Yet when thou art forced through justice to punish Criminels be not wholly unmindfull of mildnes and Clemency When thou punishest the guilty doe it as if thou wert forced to it against thy will and inclination and carry thyself towards those who offend the Laws as God beareth with thee As he beareth with thee in hope of making thee better soe thou oughtest to bear sometimes with others that they may grow better Thou hast no confidence in the Phisitian when thou despairest of the sick mans recovery But we ought to have more hope of his recovery by how much the Phisitian is more skillfull and obliging A man that is mild appears as a Rock above all the waves and storms of Anger and breaks all the force of the Tempest He is more contented to see the sinner repent then punished Our B. Saviour cryes unto all human kind Come all and learn of me not how to cure the sick and give health to Leapers not how to restore sight to the blind or raise up the dead But what Learn saith he of me because I am mild He seems to have included all the Treasures of wisedome and science in this one point to wit that we are to learn of him how to be mild Such is the excellency of this Vertue 2. As mildnes is a vertue that moderates Anger so clemency is a vertue which moderates the severity of punishment The first belongs unto all men the second unto Princes only and Superiours The nature and property of it is to inflict a lesser punishment then the Laws require not out of fear interest friendship or other motive but through a pure motive of mildnes He that is armed with this vertue will have no need to build castles fortresses upon steep Rocks a Prince that is clement is secure without all fortifications Clemency is the only invincible strength which secureth Governments An evill Prince is hated because he is feared and he desires nothing more then to be feared because he knows he is hated All subjects hate those whom they fear consequently wish the death of such as they hate He that contemns his own life is said to be master of his Princes life T is in vain for a King to think to secure himself by his power if he wants the good will of his people It is as great a disgrace for a Prince to punish many as it is for a Phisitian to be the cause of many funerals If a King is slow in making use of his power to revenge if he contemns thinks himself above all injuries and affronts if he sacrifices some offenders to the anger of others and none to his own he shews himself a true King It is the nature and property of a gallant spirit to be ever mild and quiet CHAP. XXXIII Of Modesty The properties of studiosity Of the rule use of Eutrapelia 1. MOdesty is a geat ornament to all other vertues and good qualities It is the true form of honesty and bridle of vice Although thou speakest nothing yet thy habit and gestures shew what thou art We may judge of vertue by small signs We often see what a man is by his countenance laughing gate and turning of his eyes Live soe that all may know thou belongest to the society of Angels Observe a constant decorum in all the motions of thy body in all thy gestures speech and looks that thou maist not seem rude or effeminate in any thing True modesty doth not only reside in the mind but appears also in an outward gravity of the body as if the soul took pleasure in seeing the exteriour conform itself to the interiour A modest man is a living picture of the Deity for his only sight is enough to strike gravity into those who behold him And who can expresse what an excellent thing it is to doe good unto our neighbours by being seen only It belongs also unto modesty not to exceed thy state and condition in thy cloaths household-stuffe and multitude of Servants These are impediments of thy mind which doe not adorn thee but the things that are without thee Why therefore dost thou rejoyce in thy unhappines Why dost thou admire vain things and makest glory in things which doe thee more hurt then good This great Trayn of servants which are alwaies about thee may be rather called a troop of Enemies whom thou canst never fear enough They are still more ready to observe what thou dost then to hear what thou commandest Nothing is more humble then their entrance into thy service nothing more insolent then their progresse or comportment in it and nothing more full of hatred then their going from thee 2. Studiosity hath two properties the one is to know how to govern and moderate the desire of knowing which most commonly is greater then it should be the other is to shake of all idlenes and to stir up out industry to learn those things which are necessary Nature hath given man a wit naturally enclined to Curiosity and conscious of her own beauty skill hath made us spectatours of all her excellent works and would esteem all her labour lost if so many great and excellent things lay hid and were seen by none but herself But we abuse the goodnes of nature searching with too much curiosity into those things which were better unknown He is not to be counted wise or learned who knows much but who knows what is to the purpose We should first learn those things which concern our Salvation But I doe not dissuade thee from reading other things provided thou referrest all things to good manners and to make thyself better Take heed that too much reading of too many books doth not discover a fickle unconstant spirit Thou must fixe thy study upon a certain number of good and choyce books if thou desirest to learn any thing that may remain in thy mind There is more pleasure in reading severall sorts of books but more profit in reading few choyce ones 3. It is necessary to let our mind rest sometimes and to recreate it after much labour for no study can last long without some intermission The antient Law-givers designed certain dayes wherein the people might meet together to be merry and recreate their spirits There are severall sorts of actions which may divert and recreate the mind As for example to walk in some open and pleasant place where the mind may be free to contemplate and the body grow more vigorous with enjoying fresh ayr to goe and passe some time in the countrey free from all the tumults of the City Thou maist also divert thyself in hawking hunting fishing and the like innocent recreations supposing they are not misbecoming thy state and condition thou maist likewise apply thyself to some mild and recreative Study hear or play upon some Musicall Instrument use some innocent play converse merrily and jeast with thy friends but with this caution that thou dost not