Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	father_n	lord_n	1,414	5	3.7128	3	false

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

without shamefastnesse 6 A Master or Ruler without vertue 7 A Christian man full of contention 8 A poore man proud 9 A wicked and an unjust King 10 A negligent Bishop 11 A people without discipline 12 A people without law A Glasse wherein those blemishes and abuses may be perfectly seene which are the destruction and overthrow of every Christian Common-wealth The first abuse Chap. 1. A wise man without works AMong those severall maimes and blemishes in any estate whatsoever the first that presenteth it selfe is a wise man or a Preacher without good workes that is to say such a one as doth not worke according to his teaching and to the wisedome which he delivereth with his owne tongue For the hearers doe despise the good and wholesome doctrine if they perceive that the works of the Preacher do differ from his teaching And the authority of the Preacher shall never be good except by example of good life he fasten it in the heart of the hearer especially when the Preacher himselfe is fallen into the love of sin and will not apply the wholsome salves of other Preachers to his owne wounds The Lord therfore willing to instruct his Disciples both in doctrine and good works taught them how they should take heed thereunto saying If the salt be unsavory wherein shall it be made savory that is to say if the Preacher be out of the way and doe not as he ought to doe what Preacher shall bring him in againe And if the light that is within thee is become darkenesse how great then shall the darkenesse be it selfe If the eye have lost the use and office of sight what man can require that same service of the hand or foot or any other member of the body Therefore let Preachers take heed that they incur not a sharper vengeance if they be the greater occasion to many that they doe perish For Salomon himselfe while he did transgresse and worke contrary to his great wisedome was the cause that by his salt onely the kingdome of all the people of Israell was divided Wherefore those persons to whom many things are committed have the greater los●e if they bestow not that well which they have received of their head and Governour and therefore he that hath the greater charge shall make the greater answer and reckoning For the servant which knoweth the will of his Master and doth it not shall suffer sharp scourges and bitter punishments The second abuse Chap. 2. An old man without devotion and godly feare THe second stain and shamefull abuse is an old man that hath no holinesse in him but when the members and parts of his body be old and feeble the lims of his minde that is to say of the inward man are nothing the stronger It is decent and comely that old men should give themselves to more perfect holinesse and devotion than other men whom the flourishing time of this world hath not as yet forsaken The example may be gathered in wood that even as the Tree is accounted naught and evill which after it hath blossomed bringeth forth no good fruit so among men he is a wicked and evill person who when the flower of his youth is past doth not in the old time of his body bring forth ripe workes of good fruits For what thing can be more ridiculous than a mans minde not to endeavour to attaine strength and perfection when all the parts of his body by age are come to defection and end When his eyes waxe dimme his eares hard of hearing his head bald his cheeks withered through lacke of bloud when he beginneth to want his teeth to have his breath strong and earthly his breast stuffed with phlegme evermore troubled with the cough and finally when his legges doe faile under him as he goeth by age and swelling with diseases the inward man that feeleth no age being also pained with the selfe same diseases And all these sicknesses and infirmities rehearsed are signes and tokens before that the house of this body shall shortly decay What have we to doe then while the end of this life draweth so fast on but that such as are old should desire to covet nothing else than how they might soonest obtaine the felicity of the life to come For to young men the end of their life is alway at hand and uncertaine but unto old men it is more ripe and naturall as also agreeable to their age Wherefore a man must take heed of two things which never doe waxe old in his flesh and doe draw the whole man unto sinne that is to say the heart and the tongue For the hart is alway imagining of new thoughts and the tongue is evermore swift in speaking whatsoever the heart doth imagine or thinke Let old men therfore beware that these young members doe not bring the whole harmony of their bodies out of tune causing the other parts of the body which doe shew gravity to be laughed to scorne For every man ought to take heed what becōmeth the age which he beareth that he may doe those things which shall cause that neither his life age nor behaviour may be touched with despising The third abuse Chap. 3. A young man without obedience HEre must we intreat on the third eye-sore namely if a young man be found without obedience whereby the world is brought out of good order For how doth he thinke to be reverenced when he commeth to age that in his youth will shew no obedience or reverence to them which are old And therefore it is a common saying among old men that he can never play the Master well who hath not one way or other declared himselfe serviceable and obedient to some other before For the which cause our Lord Iesus Christ in the time of his being upon the earth in his flesh till the lawfull time and age of a teacher that hee should teach did serve and minister obediently to his Parents Likewise then as gravity sadnesse and perfect godly manners are looked for and beheld in old men so to young men belongeth of right humble service subjection and obedience Wherefore in those precepts and commandements of the Law which appertaine to the love of our neighbour the first is the honour of Father and Mother being commanded unto us that although the carnall father be not alive or is unworthy yet you must to some other which is alive shew obedience and give honour till such time thou commest to an age worthy to be honoured thy selfe For this word Father is taken foure manner of waies in the Scripture that is to say by nature by the nation or people for counsell and for age Of the naturall father Iacob speaketh to Laban saying If the feare of my father Isaack had not beene here thou wouldest have taken all that I have Of the father of the people it is said when the Lord spake to Moses out of the bush I am the God of thy Fathers the God of