Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	king_n	kingdom_n	1,417	5	5.6187	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10792	A treatise against the folishnesse of men in differinge the reformation of their liuing and amendment of their manners, compyled by the godly lerned man John Riuius, and translated into Englishe by Iohn Bankes.; De stultitia mortalium, in procrastinanda correctione vitæ. English	Rivius, Johann, 1500-1553.; Bankes, John, fl. 1550.	1550 (1550)	STC 21065; ESTC S104544	62,520	220

haue spent and made a way theyr lyuyng in belly chere and vnthriftines Yf sklaunderers scolders such as be periured and reporters of vayne tales And finally if al offenders were streyghtly punyshed surely there shulde be both lesse occasion geuen to offende and also good men shulde not haue so greate cause to complayne of the maners of men of this age Let the magistrate therefore remembre his office and thinke that he must surelye gyue an accompte at the daye of dowme Lette him learne of Paule that he bearethe not his temporall swearde for ryght naught for he is gods minister appoynted of god to punyshe offenders As it appeareth playnlye vnto the Romaynes Forasmuche then as Paule declarethe that a law was ordeyned not for iust men but the vnrighteous for the disobedient lyers such as intyce other mens seruantes from them and are periured forasmuch also as the magistrate in this behalfe is as it were a minister of the lawe certes he can not be slacke in executynge his offyce without great reprofe Lette potestates therfore those I meane that are in offyce and haue authoritie restrayne this libertie to offende without punyshment by one meane or an other which thynge yf they do not execute they do very naught it wyll be vndoubtedly layd to theyr charge at the last day Who so prohibiteth not men to offende when he may in a maner commaundeth them so to do I feare me greatly lest the heathen mens seueritie streyghtnes in punyshyng vyce shal be a reproche to vs and accuse at the laste dowme our negligēce and slacknes herein There was amonge them punyshment ordeyned and appoynted by the lawe for all offenders and trespassers They had theyr sonmers theyr examiners and iudges which dyd most rigorously se vice and wickednes punyshed Thus were fearse and wylde felowes for feare of punyshement kept backe from the outwarde acte for feare of punyshment they brydled brought theyr wylde affections into subiection for feare of punyshment they conquered and ouercame theyr lustes and so ranne not headlynge into vyce But nowe a dayes by a reason of libertie without punyshemente and slackenes of men in offyce which forgyue offenders at the fyrst nor do punyshe vice so seuerely as they shuld do a blynd man may se how much the 〈◊〉 order and polycy● is fallen away and decayed No man causeth lych●ry to be punyshed no not adultrye and fautes which are very heynous No man correctethe the dysobedyence of chyldren towardes theyr parentes the styfe rebellyon of inferyoures agaynst heades and superiours the detractacyon refusing of laweful impery and authorite No man maketh a restreynt for superfluous apparell No man represseth the lyght and madde conceyte of men pryde not onelye for theyr gorgious and kyngelyke arraymente but also for the dyuersitie of coloures for cuttynge and gardynge theyr garmentes No man restreyneth theyr large expences and costes in theyr breakefastes theyr dinners and sumptuous suppers And though they drinke both nyght and day there is nothynge sayde to it No man punyssheth carders diessers vserers engrosers skolders cursers the periured and such as speake blasphemye agaynst god And yet I haue not touched the common stewes in euery cytye the lybertie permitted within the byshoppe of Romes dioceses to kepe whores and impunitie of all vyces and enormities Men in authoritie therfore shuld wtoute all de lay punyshe such not that it is an offence to do so but that all occasyon to do yll myght be remoued and taken awaye In punishyng thre thynges be chyfly to be consydered first that thou studye his reformation whome thou punysshest Than that by his example thou make a●erde others frome commyttynge the lyke offences Thyrdly and last of al that by weadynge out the naughtye vn godly the innocente may lyue at rest in quietnes Hitherto statutꝭ haue profited nothing we must now therfore take an other waye And here let ●s consider that the magistrate beareth not his swerde for a shewe As Paul witnesseth whē nede requireth therfore let him drawe it to punyshe and cut awaye vice and let not men long cry for theyr redines promptnes in executyng theyr office whiche are in auctoritie and do intermedle in suche matters that in as muche as perteyneth vnto the outward policie ▪ we be not founde wors than the Heathen and gyue and ministre by our slacknes to the enemyes of the gospel and Christian name occasion to sklaunder and speke yl by our religion as it happeth manye tymes Howe wolde ye haue the turkes to thynke that our relygyon is good syth that the professours teachers of it are so vicious and abominable vndoubtedly they may iustly and by good ryght hit in our teach obiecte to vs so many riottours as one certayne man say the so many dronkerdes aduouterers fornycatours and whoryshe ruffyans so that we in very deade may be greatly ashamed of our behalfe They wyll and may muche agaynst our vyces they wyl also as they iustly may fynde faulte with and reproue oure superfluitie They wyll and may laye to vs for a reproch our beastely voluptuous lyuynge And thus by reason of our vyces and our yl lyuyng the worde shal be diffamed And as Paul sayeth the name of god shal be sklaundered amonge the Heathen for oure sakes And though riot is a vyce of euery tyme and age hath so ben and belly chere also as breakefastes deyntye dynners sumptuous suppers excesse in meate and drynke ▪ aduoutry fornycation violent wrongynge and oppressynge of the pore by powers the neglectyng of good lawes and ordinaunces whiche we fynde that euery learned man reproued in men of his tyme lyke as Seneca affirmed that none age was euer voyde of all blame yet in our tyme vyces haue wonderfully encresed and not onelye vyces but also the impunitie of vyce whiche is the origine cause of vice Good order is nowset at naught youth is corrupted by to much lybertye all kynde of wyckednes is growen vp and encreased wonderfully so that vngodlynes selfe and Epicurisme semeth to haue inuaded and occupyed a place amonge men and possessed a kyngedome amonge Chrystyans Men do lytle regarde good lawes ordynaunces but do al together folowe pleasure and carnall lybertye Wherfore it were the offyce dewty of kynges and byshops by theyr authoritie to withstande such enormyties and to remedye them syth that for this cause they were exalted and called vnto such an hyghe dignitie and god wolde that they shulde excel in myght and power He commaundeth them to haue theyr people in subiection and to loke ouer them as though they were set vppe on an hyghe mountayne to espye out vyces and enormities and most rygorously to restreyne and punyshe the same to defende the godly feare the naughtye from theyr vyce by seuere punyshment and to defend and meynteyne iustice and truth and set forth and dilate the religion glory of god Wherfore let them remembre theyr offyce and

though they can not cleane extirpate and abolyshe suche enormities as haue crepte in and are roted in mens hertes yet at least let thē go about to restreine the same And though it consisteth not in them to make other men godly and Christians for that is the worke and offyce of the holy ghost let them yet in deuour to brynge this to passe and effecte that we be not founde eyther Pagans or wors then they be And lette magystrates charge parentes streightly with this thinge that they do se theyr children traded brought vp in good learnyng and also in the knoweledge and feare of god euen from theyr chyldhod For surely the magistrate ought most of all to tranayle in this thynge syth that it is a thynge so profytable for the common welth the preseruation of townes and cytyes resteth in this one thynge chefly Yf they lo●ed but to this one thynge dylygentlye and executed theyr offyce herein we shulde not be troubled with suche vyces as haue heretofore reygned and yet raygne in many places which thynge vndoubtedly can not be prouided for by any statutes or lawes but onelye by this meane whiche I haue shewed that is to wytte by the godly education and bryngynge vp of youthe For syth that lawes punyshe offences alredy commytted godly education letteth a man to commytte any thynge worthye of punyshemente Lawes do but correcte vyces godly education kepeth them farre of and suffereth no such thynge to be it is very euidente that godly education doth more profyt the common welth then lawes and Statutes do It is commonlye sene in oure tyme that suche as haue bene broughte vp in vyce are not refreined and brought in feare by the punyshement whiche the lawe ordeyneth and appoynteth for vyce and enormities This was the cause therfore that prudent and wyse rulers were wonte to laboure and trauayle herein chiefly haue theyr specyal care on this one thinge not alonely how to punyshe vice but howe to preuente and take away the causes thereof Whiche thynge bycause they dyd se myght the best be broughte to passe if youth shulde be brought vp in good learnynge and in the feare of god and yf fathers imployed theyr diligence and indeuour to the same ende they thought it best to labour and trauayle chefly therein But from this dygressyon lette vs returne agayne vnto oure purpose ¶ The fourth cause I Fynde that welth and prosperitie is the fourth cause whiche dothe inebriate the myndes of men in such wyse that they neyther remēbre god nor constantly purpose to refourme and amende theyr lyuynge Therefore one auncient wryter sayth very wel that lyke as of prosperitie riotte procedeth euen so of riotte commeth both other common vyces and also vngodlynes and the neglectynge of gods worde and cōmandementes And Seneca affyrmeth that into greate welthe and prosperitie as it were continuall dronkennes men fall into a certayne soote and plesaunte steape Also Paule vnto Timothe commaundethe that this admonition and warnyng be geuen to the rych that they wax not proud nor put theyr affyaunce in vncertayne ryches but in the lyuynge god to do good be ryche in good workes This verse of Publius may also be verified of the inordinate rych men Fortune maketh hym a foole whome she kockereth to muche For howe suche passe for no manner of thynge whiche haue this worlde at wyl it is euydent ynough and nedeles it is to speake therof This securytie is verely the mother of al vyce for by the same a man is made vnsēsible so that in his conscience he feleth not the anger and wrath of god agaynst synne by securitie mennes myndes are brought on a dead slepe that they be not a whyt perced with the feare of the punyshment of god or withdrawen from vyce nor yet awaked with the feare of deathe or of the last dowme Our sauiour dothe in Luke artificially paynt this securitie where as mencion is made of the rych man which when his lande had enryched and made hym welthy with a frutfull and plentyfull crop dyd not go about to refourme his lyuynge and to repente nor to bestow almes vpon the poore but studyed howe for to enlarge his barnes and to make more roume for his corne and thus delayted the matter with hym selfe I wyll brynge in and gather vpon heapes all my corne and lay vp al my substaunce and ryches and speake to my sowle in this wise Nowe thou hast my soule a greate deale layde vp for the whiche wyll laste the ▪ the space of manye yeares Nowe therfore take thy reste eate drynke and be of good chere But in this securitie and this imagination what herde he of god Thou foole this nyght requyre they thy sowle of the markest thou not howe deathe commeth sodaynly vpon hym thinkynge to haue had all the commodities and pleasures of the worlde as ease rest delicious fare pastymes delectacions and sauegarde of all his goods For this cause then as Paule sayth commaundethe vs to awake be in a redines at al tymes agaynst the commynge of the lorde which myght be a fayre sufficiente warnynge for vs yf we take heade of it for lyke as it befell and chaunced in the time of Noe whē the floud ouer went and drowned the worlde some eatynge and drynkynge other some weddynge and doynge suche busines as they had to do As it also chaunced that the Sodomites were al destroyed with fyre and brymstone frō aboue after that Loth departed out of theyr cytie so verely the laste daye shal come sodaynely and at the twincklynge of an eye euen when men loke leaste for it Therefore S. Iames to vanquishe and dryue ou● such securitie oute of mennes hertes speaketh to ryche men in this wyse Ye ryche men mourne and owle for the miseries that remayne for you and hange ouer your heades Your ryches putrifie wormes and mothes corrupte your gorgious apparel your syluer and golde gathereth rust and cancte deliciously and wantonly ye haue lyued on yearth Ye haue spente your dayes in ryottynge c. In this place call to remembraūce the rych man in the gospell whiche in the dayes of his lyfe wēt gorgiously arayed with his veluets purples silkes but after his death he was greuously tormented in hell wherof prosperitie welth was the cause whiche dyd not permytte and suffer hym to repente and refourme his lyuynge Our sauioure also declareth the same thyng in S. Mathewe where he saythe that it is hard for one that is rych to ēter into the kyngdome of heauen eftsoones it is more ease for a cammell to passe throughe the eye of a nedle then for a ryche man to entre into the kyngedome of god which Marke in a maner expowneth Chyldren sayenge howe harde a thynge is it for suche one as putteth his trust in ryches to entre into the kyngdome of god Christ also hym selfe calleth ryches and worldely pleasures brambles bryers wherwith the seede of gods worde is choked that it