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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bring_v	good_a	tree_n	9,027	5	9.0012	5	true

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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

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

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