Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	people_n	14,785	5	5.1891	4	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 to covet other mens goods and to flie all uncleannesse not to eate and drinke but in time not to be a gigler and a provoker of other men to laughter no speaker and teller of false and vaine tales to be soberly apparrelled all things being set in comely order according to godlinesse in all parts of the body as well in the haire on the head as in the rayment Not to company with the ungodly neither to looke proudly or disdainfully upon any man nor yet wantonly to cast up the eyes to the evill provocation of other not to goe nicely and tripping in the streete having a pace like as it were a game or a play to be seene and to tempt other therewith To be also inferiour unto no man in good workes to be occasion to no man of reproch or shame to blaspheme or slander no man to hate none that is good nor to scorne such as are old not to meddle with those things which thou knowest not nor to contend or strive with thy better and finally not to blab abroad all things that thou knowest These things do make a man loved of his neighbour and acceptable in the sight of God The shamefastnesse and chastity of the soule is to do those things which thou dost more for the sight of God than to be seene of men to stay the desire of evill thoughts to esteeme every man better than thy selfe not to infect thy judgement with false doctrine to agree with them that are of the Catholique and universal faith to cleave onely to God to presume nothing of thy selfe but to commit all thy doings to the helpe of God to be alwaies humble in his sight to offer to our Lord Iesus Christ the chastity of thy inward minde never to make an end or to cease from good workes during thy life and with a strong heart to despise the present tribulations of thy minde of things worldly to love nothing but thy neighbour to set and lay up the treasure of all thy love in heaven and finally to be assured that for thy well doing thou shalt not lose the reward in heaven Shamefastnesse is a goodly ornament of noble persons It exalteth those which be humble making them noble It is the beauty of them that are feeble and weake the prosperity of them which be sicke the comfort of them that are in heavinesse the increase of all beauty the flowre of Religion the defence and buckler against sinne a multiplier of good deeds and to be short it is the onely paramour and darling of God the creator of all The sixt abuse Chap. 6. A Master or a Ruler without vertue IN this place followeth the sixt abuse namely a Lord or Master that is without vertue For it profiteth nothing to have power and authority or to rule if the Master have not in himselfe the direct and orderly sway of vertue But this vertue consisteth not so much in the externe and outward strength of the body which is very requisite and necessary for such as are worldly Rulers as it is to be exercised in the inward strength in good and vertuous manners For often times a man doth lose the might and power to rule through the negligence of the inward part as it appeared by Eli the Priest who while he punished not his children with the rigorous and strait rod of justice when they did sinne God as one that would be revenged for their wickednesse upon him sharpely punished him as one that consented to their naughtinesse Therefore it is necessary that Rulers have these three things in them that is to say terror to be feared good governance and love For except the Governour be feared and loved his ordinance and rule cannot stand Therfore through his goodnesse and honest familiar conditions let him procure to get the love of them which are under him and also by just and discreet punishment Not that he would or should appear to revenge his owne quarrell or injurie but that the transgression or breaking of the Law of God might be punished and so to be had in feare Wherefore while many persons doe depend and hang upon him he himselfe must altogether depend and hang upon God and cleave onely to him who hath set him in that rule who hath established him and made him to be a stronger man whereby to beare the burdens of many For except a beame be laid fast and sure upon a stronger thing which is able to beare it all that is laid upon it shall fall downe yea and it selfe also through the very bignesse and weight of it selfe shall fall to the ground with the burden thereof So a Prince or Ruler except he sticke fast to his maker both he himselfe and all that is with him doth quickly perish There be some who after they be set in authority doe become better men and doe cleave more neere to God than they did before and some are contrariwise thereby made the worse For Moses after he was made Governour of the people he had communication with God more familiarly than he had before But Saul the sonne of Cis after he was King through his pride and disobedience highly sinned and offended against God King Salomon after he sate in the seate of his Lord and father King David God increased and made him rich with the gift of wisedome to governe over innumerable people And contrariwise after that Ieroboam the servant of Salomon had usurped part of the kingdome of the house of David he turned tenne Tribes of the people of Israell which were in the part of Samaria from the true and right worship of God to the wicked and divellish worshiping of Idols By which examples it is apparant and manifest that some men when they doe come to dignity doe grow more perfect and better and some againe through pride of their advancement and rising up doe fall and waxe worse By both the which is to be understood that they which increase in goodnesse doe it by the vertue and godly disposition of the minde even by the onely help of God and the other that they doe fall by the weakenesse of the minde through the negligence and small regard they have to vertue which no man can have without the helpe of God The man that hath many things under him whereof he hath charge and hath not the strength and vertue of the minde is no way able to fulfill or performe what he should doe For many things do bring with them many troubles and vexations Therefore let every man that is a Ruler procure first with all industry of his minde that in all things he may be sure of the helpe of God For if in his doings he have the Lord and governour of all Lords and Governours to his helper no man can set light or despise his ordinance and rule because there is no power but of God He lifteth up the poore and needy out of the very dunghill and maketh him to sit with

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

and thou givest him not warning thereof nor speakest to admonish the wicked of his evill way and so to live then shall the same ungodly man dye in his owne unrighteousnesse but his bloud will I require at thy hand Neverthelesse if thou give warning to the wicked and hee yet turne not from his ungodlinesse and from his wicked way hee shall dye in his wickednesse but thou hast delivered thy soule It becommeth therefore a Bishop that is set to be a Watch-man over all to looke well upon offences and when he knoweth them perfectly then to cause them to be amended if he can with words and godly counsell if he cannot then after the rule of the Gospell to avoid them out of the fellowship and company of the godly for the Lord saith in the Gospell If thy brother doe offend against thee rebuke him betweene thee and him if hee will heare thee thou hast wonne thy brother If hee will not heare thee take one or two with thee that in the mouth of two or three all words may be ratified If hee will not heare them tell the Church And if hee will not heare the Church take him as an Ethnicke and a Publican After such an order must hee be driven out which will not obey the Bishop and teacher and he that is thus expulsed ought not to come in company either of Teacher or Bishop For it is written of the Priest in the Law Let him not take a wife that is a whore or polluted nor put from her husband for such an one is unholy unto his God Therefore he that doth joyne to him in company such a body being excommunicated by a faithfull Minister without the consent of him breaketh the Law of holy Priest-hood which is an elect kinde of Christian men After this fashion must a Bishop behave himselfe over them to whom hee is a watchman but what manner of man he must be himselfe the Apostle Saint Paul sheweth in this wise A Bishop must be blamelesse the husband of one wife watching sober comely apparrelled a lover and maintainer of hospitality apt to teach Not given to over-much Wine no striker not greedy of filthy lucre but gentle abhorring fighting abhorring covetousnesse One that ruleth well his owne house having children in subjection with all gravity and cleanenesse of life Not a young Scholler lest he being puffed up fall into the snares of the divell Hee must also have a good report of them which are without lest he fall into the rebuke and snare of the divell that he may shew in worke that thing which hee teacheth in doctrine Therefore let negligent Bishops take heed for in the time of vengeance the Lord complaineth by the mouth of his Prophet saying My Pastors have ground my people to powder the sheepheards did not feed my flocke but they did feed themselves But rather let them whom the Lord hath set over his family procure to give them meate in due season a measure of Wheate that is to say pure and true doctrine that when the Lord commeth they may deserve to have these comfortable words My good and faithfull servant because thou hast beene faithfull over a few I shall set thee over many enter into the joy of the Lord. The eleventh abuse Chap. 11. A people without discipline COmming now to the eleventh blemish in this life it is comprehended in these words a people without discipline who when they doe not practise obedience in their living to good and godly doctrine doe choke themselves with the common snare of perdition For they doe not escape the wrath of God except they earnestly follow those things which they are taught And therefore the Psalmist saith to the people which will not receive discipline Apprehend and receive discipline lest God be stirred to anger Discipline is a manner of teaching which leadeth men to the amendment of evill and naughtie manners it is also a keeping and following of the rules and lessons of our Elders whereof Saint Paul speaketh saying Abide and continue in discipline God offereth himselfe to you as to his children But if yee be out of discipline whereof ye are made already partakers then are yee advouterers and not his children They therefore which are gone from him and be out of discipline doe receive no inheritance of the Kingdome of heaven but if children doe receive and beare the correction of their fathers discipline let them not despaire or doubt but they shall receive in time to come the inheritance of the Father Of this discipline Esay speaketh saying Cease from doing wickedly and learne to doe well And the like sentence is found in the Psalmist who saith Decline from evill and doe good Wherefore that man is very miserable and unhappy which throweth from him discipline for he is bolder than the Souldiers which crucified Christ and did cut out his garment for hee doth cut the discipline of Christs Church And likewise as the coat doth cover all the body saving the head even so is the whole Church clad and defended with discipline saving onely Christ who is the head of the Church And as that coat was whole without any seame so is this discipline given to the Church whole and sound Of this discipline the Lord when hee should ascend up to his Father after hee was risen from death spake to his disciples saying Abide yee here still in the Citie of Ierusalem till yee bee clad from above with power Then the discipline of the Church is the coat of Christ and hee which is not within this discipline is out of the body of Christ Let us not therefore cut that coate but let us cast lots who shall have it that is to say Let us breake nothing of the commandements of GOD but every man whereunto hee is called therein let him constantly abide with the Lord. The twelfth abuse Chap. 12. A people without Law THe last of this Catalogue of abuses is a people without Law who while they despise the sayings of God and the ordinances of his Lawes doe runne thorow divers waies of errours into the snare of transgression and breaking of the Lawes As concerning those wayes of errour the Prophet under the person of a transgressor doth lament and bewaile mankinde on this wise We have erred saith he and gone astray like sheepe every one after his own way Of these waies it is spoken in the Booke of Wisedome by the mouth of Salomon saying Many wayes appeare good and strait unto men but the last end of their wayes bringeth them to death And truely there are many wayes of perdition when men doe not regard the Kings high way which is right and straight out turning neither on the right hand nor on the left the which way our Lord Iesus Christ who is the end of the Law to the justification of all that doe beleeve plainely sheweth us saying I am the way the truth and the life no man commeth unto the Father but by mee To which way he calleth all men without respect saying Come unto me all yee that labour and are heavy laden and I will refresh you For there is no exception of persons before God with whom there is neither Iew nor Greeke man nor woman bond nor free but Christ is all things in all and all are one in Christ Iesu For so much as Christ is the end of the Law those which are without the Law are without Christ then the people that be without the Law are likewise without Christ It is a great abuse that in the time of the Gospell any people should be without the Law for so much as the Apostles were commanded to preach to all Nations and the thunder-claps of the Gospell were heard over all the parts of the earth and the Gentiles which sought not after righteousnesse have received it And finally considering that they which were farre off were made nigh in the bloud of Christ and they which sometime were not a people are now made the people of God in Christ being now a glad time and the day of salvation the time of comfort 〈◊〉 ●he sight of the Highest And sith that every Nation hath a witnesse of the resurrection yea sith the Lord himselfe beareth witnesse thereunto saying Behold I am with you alway to the end of the world Therefore let not us be without Christ in this transitorie life lest Christ be without us in the world to come FINIS LONDON Printed by Thomas Harper for Thomas Jones 1636.

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