Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	love_n	love_v	see_v	3,860	5	4.0181	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

the Princes of his people Likewise he casteth downe the mighty from their seate exalting them which are meeke and lowly that all the world might be obedient unto God his glory only exalted The seventh abuse Chap. 7. A Christian man full of brawling and contention A Most irkesome and pernicious thing is this seventh abuse which now we have in hand to wit a Christian man full of contention who by faith and baptisme being a partaker and a bearer of the name of Christ doth against the sayings and minde of Christ delight in pleasures of the world which are transitory and doe daily fall away Because all manner of things for which a man doth strive doe cause the same strife either for the love that is borne to them being a covetous desire for himselfe or for the love of some other thing which lyeth hid under an odious and hatefull matter As for example warre although it be odious and an hatefull thing yet is it holden and maintained on both sides with a bold and fierce courage for the love and desire which men have to winne the victory and for the purchasing of liberty In like manner many other things are desired and sought after with contention who may have them first before another by no lesse hatefull and painefull labour yea and feare than the other which are got by most detestable warre And therefore a man may perceive there is no contention but for that which is loved that is to say for a loving and a friendly reward which followeth to their minde after it is ended Whosoever therefore striveth for any manner of thing of this world sheweth evidently and plainely that he loveth this world How then doth the holy Ghost by the mouth of Saint Iohn forbid that this world should be loved to whom he saith Love not the world nor the things that be in the world For the love of God and the love of the word cannot dwell together in one heart even as the eyes of a man cannot behold the heaven above and the earth beneath both at once with one looke But let us search and see whether there be in the world any thing indeed that is to be loved and what is the world which the speech of God forbiddeth us to love We are not commanded to love the earth nor the things which come out of the earth but onely our neighbour for whose sake all things are made Him thou art commanded to love for all other things which doe perish and fade away cannot goe up with us to heaven But our neighbour is heyre as well as we of the kingdome which shall never fayle and therefore we must love together one another heartily For so much therefore as we shall not continue alway in the world but shall fayle also with the world we are commanded not to love the world but our neighbour because yea being on earth he is a part and portion of the heavenly kingdome although he be among these low Elements which makes him worthy to be loved of all such as are desirers of the heavenly blisse forasmuch as in the high Country which is the kingdome of heaven he shall be heyre with his brethren for ever For this cause God doth forbid us to love this world lest he which so loveth be separated and made a stranger from the love of God That thing then should not be striven for which a man may not love because a man bearing the name of Christ must see that he have also the selfe-same or like manners in him that Christ had For no man can worthily be called a Christian man except he agree with Christ in manner and good living As touching Christ the Prophet doth write of himselfe these words Behold the childe whom I have chosen mine elect my soule is well pleased in him I will send my spirit upon him He shall not strive he shall not be an outcryer nor extend his voyce in the street Behold Christ doth not strive or cry out therefore if thou doe covet to be like him in manners strive not lest thou appeare to doe nothing but abuse the name of Christ in the Church For God commandeth them which follow him saying Be not ye called Masters for there is but one your Master who is in heaven And call ye no● father upon the earth for ye have one father which is in heaven For ye are altogether brethren whom he commandeth to make common supplication and prayer after this manner O our father which art in heaven hallowed be thy name c. He then contendeth and laboureth in vaine to have a father in earth when he professeth that both his Country and father is in heaven which Country no man can possesse and enjoy but he that refuseth to set all his care on this world as one passing not for it The eighth abuse Chap. 8. A poore man prowd TO behold a poore man prowd may worthily in this place stand for the eighth abuse because although he have nothing yet is he puffed up with an high aspiring mind which thing even they that are rich men are forbidden to doe That they should not be high minded What thing is more foolish than that he who through great poverty and extreame misery is brought low and as it were to the very ground because that in respect of that consideration hee might behave himselfe lowly should in this meane estate bear a prowd heart against God For this fault even they that were created in the high habitacle of heaven were dejected and throwne down from thence Wherefore then will he be prowd and high minded here on earth as though he were a man of exceeding great power who before all other men should carry and behave himselfe both humble and lowly But that the poore people shall not beare their poverty heavily with sorrowfulnesse and sadnesse of heart let them heare what they shall receive of God he saith Blessed are the poore in spirit for theirs is the kingdome of heaven For the mercifull Iudge doth handle all things so indifferently that to them to whom he hath not given the riches of this world he giveth the kingdome of heaven that hee may be a rich man in that glorious place who on earthly things hath not set his care or delight Poore men therefore must take heed lest while in poverty and need they passe over the pleasure and kingdome of this world they should through the lacke of wisedome lose also the kingdome of heaven For although by the order and dispensation of God they doe live in earthly poverty yet they may endeavour to be poor and meeke in spirit For the kingdome of God is not promised to all poore men without exception indifferently but to them onely in whom the humble and lowly meeknesse of the heart doth accompany the want and lacke of outward riches Because an humble poore man is called poore in spirit who when he is outwardly poore and needy doth

Abraham the God of Isaack the God of Iacob Of the father for age and counsell it is likewise written Aske the Father and he shall tell thee and the Elders and they shall shew unto thee Wherefore if thy naturall Father be dead and so not worthy to be obeyed if any other old man doe give thee good counsell thou must shew the obedience of a young man unto him For how shall hee be honoured in his old age which refused to follow the good lessons of obedience when he was a young man himselfe Whatsoever a man doth labour that shall he reape and gather In like manner all discipline at the first seemeth to be unpleasant and painefull but afterward it shall give to them that have exercised themselves therein the most pleasant and quiet fruit of right and justice For like as there is no fruit found on that Tree which first did beare no blossoms so in age that man shall never have the due honour to age who in his youth hath not first beene exercised with some discipline And which way can discipline be without obedience It followeth then that a young man without obedience is a young man without discipline for obedience is the mother of all discipline It requireth great exercise example and rule whereof it hath taken by our Lord Iesu Christ who being obedient unto his father yea to the death and that to the death of the crosse tooke upon him gladly ignominy and rebuke The fourth abuse Chap. 4 A rich man without charity NExt ensueth the fourth argument of evill which is a rich man destitute of almes deeds or charity such a one as doth hide and lay up till the time to come more than is sufficient for him distributing nothing to the poore and needy and so while he useth so great diligence in keeping the goods gathered on the earth he loseth the treasure which is everlasting of the heavenly Country Whereto our Lord Iesus called the rich young man who demanded of him the way to perfection saying to him If thou wilt be perfect goe and sell all that thou hast and give it to the poore and come and follow me and thou shalt haue treasure in heaven Which no man ever can have except he comfort the poore Let not him therefore sleepe upon his riches which may do good unto the poore for although a rich man have gathered together great store of goods yet can he not enjoy them all alone in respect the nature of man is sustained with few and small things Then what greater folly can there be in the world then for the excessive feeding and cloathing of one man to lose all the pleasures of the kingdome of heaven and so to purchase the everlasting paines of hell without hope of any comfort or helpe That thing therefore which of necessity thou must once forsake in hope to be rewarded againe everlastingly doe thou distribute willingly and cheerfully For all things which we behold with our eyes are temporall but those which we see not are eternall and everlasting For so long as we are temporall things of like quality doe us service but when we depart from this earthy abode everlasting joy shall attend upon us and felicity without limit or ending What reason have we to love those things which we cannot alway have with us when we evidently behold that the lands and substance of a rich man doe declare him to be without wit and judgement because he loveth those things with the desire of his whole heart which never doe render him loue againe For if a man love gold silver lands dainty fare fine meats and bruit beasts the naturall course of things doe teach us that none of these can yeeld him love againe What thing is then further from all reason than to love that which cannot love thee again and to neglect that which giveth to thee all things with love For that cause God commanded us to love not the world but our neighbour sith that he can render love againe for love which thing worldly goods cannot doe it is well knowne Even so God commandeth us to love our enemy that the same love may make him of our enemy our friend Let every covetous rich man therefore who would have everlasting riches distribute while he is here to the poore and needy those riches which are but temporall and doe not continue for ever For if a man will not sell that thing which he loveth how can another man buy that thing which he coveteth and therefore the covetous men are called cursed of the most righteous Iudge because they which past by them did not say unto them The blessing of God be upon you and wee doe blesse you in the name of God Therefore the covetous men are cursed and unhappy who for transitory goods doe goe to everlasting damnation But on the other side Blessed are the pittifull for they shall finde mercy and pitty Happy is that man that is mercifull for so much as God in this vertue doth not looke upon the substance and riches but upon the affection and heart of man The fift abuse Chap. 5. A woman without shamefastnesse PRoceeding to the fift notorious kinde of abuse I finde it to be a Woman without modesty or shamefastnesse For even as wisedome doth both get and keepe good manners in men so in Women shamefastnesse doth bring forth nourish and keepe all honest and good works Shamefastnesse keepeth them chaste and pure it plucketh in warie respect of life it refraineth from strife and debate it asswageth anger it quencheth the desire of the flesh it doth moderate the desire of the minde it chastneth wantonnesse it banisheth drunkennesse it maketh few words it bridleth the greedy desire of the gut and utterly condemneth theft what more It brideleth and tameth all vice it nourisheth all vertues and whatsoever is before God and man acceptable A life which is unchast is neither praised of men in this world nor rewarded of God in the world to come But the contrary which is a chaste life is well spoken of among men and rejoyceth also in the hope of the blisse to come It doth winne the love of men which are living and doe perceive it and to them which come after it leaueth a goodly example of imitation being a pleasant and a godly memory It delighteth alway in good manners and agreeth unto them evermore refreshing the soule with continuall reading and meditation of the holy Scriptures And besides this it keepeth the examples of good which are gone being alway acquainted and joyned in company with them that are perfect and honest The exercise of shamefastnesse consisteth in two things that is to say in the outward behaviour of the body and the inward affection of the minde In the body by giving good examples before men as the holy Apostle saith and in the minde before God we do provide and beginne good works For the shamefastnesse and chastity of the body is