Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	child_n	punish_v	20	3	8.5034	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

them his eares are open to heare them if they appeale to him in their aduersities and he accompanieth them wyth his holy Aungell to the end they erre not he beholdeth the calamities they endure and yéeldes compassion to the complayntes they make accordinh to the comfort of the Psalme O culi domini super iustos et aures eius ad praeces eorum Still touching the discourse of Religion and of the professors of the same ANd albeit these words of our Lord That who perseuereth not to the ende shall not be saued are generall to all Christians yet they concerne most chiefly such as be of the ministerie who being called to an estate so holy by how muche they are chosen as men most necessary and worthy by so much more doe they offend the maiesty of God if they renounce or leaue it Redite domino deo vestro sayth God by his prophet If you promise any thing to your God looke to offer it giue it For a man hauing once past his promise must consider that to doe any thing is an office and action of the will but the accomplishment therof is of necessitie The Church compelleth no man to take baptisme but after we be once receiued she hath power to constraine vs to liue like Christians Euenso there neyther is nor ought to be authority to enforce one an other to chaunge habyte or enter the ministery but being once possest of the orders we are bounde to kéepe our profession Yea it belonges to the ministers of the Church to know that the perfection of religion consists not onely to take the habyt to forsake the worlde and to be enclosed within the precinct of his vycarage and Churchyarde But with all to him appertaynes the passion of paines troubles and iniuries and to striue to resist his affections and lastely to be constant with his brethren For that to liue in order is a thing easie but to perseuer to the end is entangled with great hardnes Non cessamus pro vobis orare vt dignos vos faciat vocatione sua we pray to the Lord cōtinually saith the apostle to the end you may be made worthy of his ministery that is that you be thought méete to be called by him and that he call you as he is wont to call those whom he loueth God inuiteth all God calleth all and entreateth them to serue and follow him But amongest all others those whom hée calleth particulerlye those doth hée holde vp wyth hys hande and if hée suffer them to slyde hée is readie to helpe them vppe agayne Suche as bée called of God perseuere to the ende but those whom the Ennemie leadeth retourne eftsoones to the Worlde Great is the comfort of suche as are come into Religion guyded by the hande of God séeing it is aduouched in the Scriptures that the holy Ghost led Iesus into the Desart and the wicked spirite caried him vp to the Temple not with intention that hée should Preache but rather to throw himselfe headlong from the place There were many other places in Jerusalem more high then that which the Diuell led Christ vnto but he desired nothing more then to make Iesus Christ fal from the pinacle of the temple by that which we are instructed that greater vaunt doth the Diuell make to make one of those fal which are consecrated to Christ thē a hundreth of suche as Prophane and wander in the Worlde And therwithall we are taught that the fall which the seruant of God makes in the ministery is dangerous to the soule doubtfull to his conscience and most slaunderous to the common weale It is written in the discourse of the liues of the fathers of Egipt that one of those holy ancients saw in a vision the assemblie of Diuels and hearing euery one report the diuersitie of illusions wherewyth they had be guiled the worlde hée saw their Prince make greater gratulation and recompence to one of those ill spirits that had deceiued a vertuous man of the Church then to al the rest sturring thousands to transgression sinne two of the childrē of the great sacrificator Aarō were burned for no other occasion then for that they had transgressed in one Cerimony of the Temple And albeit in the congregation there were no doubt greater sinners then those two Children yet God saw cause to punish them and dissemble wyth the others the better to make vs to know that the estate of the ministers is of such perfection that that which to the world is estéemed ceremony the same to men of the Church is rule and precept and the breache of it a sinne mortal So that vntil the Church militant be ended and that we go to enioy the Church triumphant of necessity drosse will be mingled with gold chaffgo with corne the thorne grow with the Roase marrow ioyned to the bones and good men be consociat with the wicked yea and this is no small wretchednes that many times it is more hard to endure a wicked man in the ministery then all the temptations which the illuding spirit can sturre vp there Vtinam recedant qui conturbant nos Would to God sayth S. Paule such as trouble our common weale were deuided from our company the man of the Church being wicked doth this hurt in the congregation either to prouok others to sinne by his example or at least to sturre them to murmure by his vile perswasions séeing the pot that boileth to much casteth out his fatnes the troublesom sea reuerseth the ships the vyolent winde renteth vp trées by the rootes and fluddes ouer flowing their chanels spoile the corne Euen so the minister which is not studious or géeueth not himself to praier or lastly occupieth not his mind with some exercise of the hand much lesse that he preuayleth in his function but is an instrument of euil to such as he can make like to himselfe the first curse that God gaue in the world was to the enuious Cayne saying Quia occidisti fratrem tuum eris vagus et profugus super terram Séeing I haue bestowed thée vppon the earth and thou hast there defyled thy selfe with the bloud of thy Brother thou shalt haue my curse to goe as a vagabounde in the worlde and lyue discontented according to which wordes of God to Cayne I say that for a man of order it is an other Paradise the tranquillitie that he findes in the exercise of the ministery But to him that hath a will corrupted it is a Hell to be subiect in that place Sewer in good consideration there is not vnder Heauen the lyke tranquillity as to be in companie of good men and to pray to God in societie of such as be vertuous And as Christ would neuer haue giuen to Cayne so great a curse if he had not committed so vyle a Treason agaynst his brother So the Lorde neuer suffereth that any minister or man of the Church wander or go as a vagabound through the world but for

to stryke wyth our handes nor reproche or slaunder wyth our Tongues When I rebuke you for ministring such inciuilitie to the poore Moare you aunswered that it was an auncient custome of the coūtrey to call them so in which respect you helde it no offence to conscience to vpbreade them nor breach of ciuilitie to vse the tearmes where wyth your Tongue was most enured Oh that men of vertue and honor taking vpon them to correct a fault are bounde to great consideration of the estate and nature of the fault lest in séeking to reforme others they Condemne themselues as may be iustly imputed agaynst you who in tourning the custome of the Countrey to the helpe of your fault to call him Infidell you cōmitted the greater offence according to the saying of God to Moyses Take héede Oh Children of Jsraell that when you enter into the Lande of Promise you kéepe no custome wyth the Lawes of the Egiptians Wherein we are warned that if the Lawe of our Countrey be euill and the customes wicked we ought not onely not to alow of them but also not to obserue them since it is as lawfull to discontinue an ill Custome as to forbeare to doe ill and wyth as good lybertie may we reforme an ill Lawe though it hath stande by long continuance as to translate any auncient Garment and reduce him to the present fashion The reuerent Moare founde himselfe much iniuried wyth your wordes and the assistance not a little dishonored yea the remeynder of that race being in good towardnes to be adopted into the church made their reckoning not to become Christians if for their fayth they should be vexed wyth such reproches So that this your fault is the greater for that in following the Children of Hely you trouble such as are baptized and are the cause that others will not come to Christendome Vidi afflictionem populi mei in Egipto c. I am not sayth God to Moyses so carelesse as men thinke of those that serue me nor forgetfull to punishe offendours Since I haue opened mine eares to the cyres of my People in Egipt and doe sée the great tiranies which the Gouernours of the Kingdome vse agaynst them for which cause I will draw them into libertie and put the Egyptians to punishement Wherein wyth the exposition of S. Augustine vpon these wordes the Hebrues felt themselues not somuch wronged nor God was so greatly displeased wyth the trauelles they endured as wyth the particuler iniuries which they receyued of the Egiptians Which I beséeche you may warne you hereafter not to be so rashe and abandoned to wordes séeing I neuer knew any man minister iniuries to an other but there was inquisition made of his owne lyfe and doinges yea euen to the desiphering of his race which is falne out against your selfe for that at the instant when you reproched the reuerent Moare and called him Infidell there were that stoode behinde your backe that sayde secretly if he were descended of the Moares your auncestors were of no better Linage Such is the gaiue that People of ill Tongues doe reape who if they outrage such as are on line others will deface their progenie that are dead which being a iustice appoynted to such as are ministers in malice yet there it may be auoyded where is gouernement and restraint of Tongue And therefore I wishe you to vse Charitie to the ende you may finde recompence of Charitie and forbeare not to doe well the better to nourishe good example and kepe you from the imputation of the Sonnes of Hely A Letter to a Noble man touching familiarly how inconuenient it is for a man maried to haue a Woman frende besides his Wyfe SIr it brings no smal griefe vnto me that after so long intermission of letters there is present occasion giuen not to common according to our custome but to debate iniuries betwéene you and your Wyfe who as I vnderstande hath no lesse néed of Consolation then you of Correction Wherein by how much I labor to séeke out in whom resteth the fault by so much doe I finde you guiltie in the occasion and in her no want of reason assuring you that if I founde her as disordered as you are reported to be disolute I would as well pronounce her worthy of sentence as with all men you are holden voyde of merit And if there can be required of a man no more but that he bée good the same ought most of all to be expressed in a woman since in her is more subiection to iudgement and lesse habilitie to cloake or couer yea if her vertues appeare not in example her light burnes dimme and as a shadowe doth but delude the worlde which béeing farre otherwayes in the behauiour of your Wyfe and my néece it may please you to pardon me if in this Letter I defend her innocencie and proue your fault since of frends Councell ought to be taken and of parents remedie is to be ministred Corinthus a notable tirant afore he made choyce of his wife desired of Demosthenes to know what condicions his wife ought chiefely to be furnished withall to whom the Philosopher gaue this counsell Be sure sayth he that thy wife be rich to the end the necessities of thy life may be supplied and the countenance of thy estate plentifully supported Let her be nobly borne the better to minister to thy reputation and ioyne honour to thy posteritie Let her bée young to the end her seruice may better delite thee and thou haue no occasion to find mariage loathsome Let hir be faire the better to content thy desires and conteyne thée from straunge affections And let her be vertuous and wise to the end thou maist with securitie reappose thy estate vppon her gouernement For who takes a wife without these cōdicions is sure to find that which he feareth and misse of that that ought to make his mariage happy since of all accidents ordeyned to trouble the life of man there can not be a more infelicitie then to be ill encountered in mariage There is nothing in this world so perfect nor any person so thorowly accomplished to whom is not eyther further perfection to be added or iust cause of reformation or amendement And such is the infirmitie of our common nature that there are few of so full prosperitie who in some respect complayine not against the qualitie of their estate For many we sée are raysed to great wealth but they beare shame of their base linage some enobled by birth and parentage and yet are followed with pouertie Many blissed both with riches and nobilitie but they want the delite of children and some gladded with procreation and they eftsones made sorie with their ill demeanor And to speake of naturall thinges we find by experience that if the fire comfort vs with his warmth it vexeth vs againe with his heat If the ayre minister recreation when it is temperat it puts vs againe into passion