Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	actual_a	original_a	sin_n	4,867	5	6.6897	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02835	The paragon of Persia; or The lavvyers looking-glasse Opened in a sermon at S. Maries in Oxford, at the Assises, the 7 day of Iuly, 1624. By William Hayes, Master of Arts of Magdalen Hall.	Hayes, William, b. 1595 or 6.	1624 (1624)	STC 12973; ESTC S116667	14,691	34

THE PARAGON OF PERSIA OR THE LAVVYERS LOOKING-GLASSE Opened in a Sermon at S. MARIES in Oxford at the Assises the 7 day of Iuly 1624. By WILLIAM HAYES Master of Arts of Magdalen Hall Terent. Adolph Act 3. Scen. 4. Inspicere tanquam in speculum in vitas omnium Iubeo atque ex alijs sumere exemplum tibi Make others practice as a Glasse to shew What thou must doe what thou must eschew AT OXFORD Printed by Iohn Lichfield and Iames Short Anno Dom. 1624. TO THE RIGHT WORSHIPFVLL Sir RICHARD GIFFORD Knight the much honoured Patron of my studies together with the religious Lady his wife all grace and happinesse c. Right worshipfull THis was once the Preface to Dauids thankes-giuing What shall I render in a borrowed sense it may be mine Quid retribuam Could I imitate his resolution I should not giue that which cost me nothing 2 Sam. 24 for so I value my best endeauours when they are counter-poysed with your merits I know my dependance engagements find my selfe guilty of too weake performance yet such as I haue my piety makes it Gods and my duty yours And I wish the worth of this which I present vnto your hands could as easily satisfie your deserts as the sight of it wil many mens requests Then might the same fauour which hath sustained the Author haue greater encouragement to protect the works Then might I hazard it among these seuere eyes which daylie scanne our shops and staules whereas now the number of my Copies shall not exceed the number of my friends Yet in this fewnesse I congratulate my owne prouidence that I leaue my selfe libertie to choose my readers which as nigh as I can shall be onely such as either will respect this Taske for my sake or me for my owne or both it and me for yours The very name in my Dedication doth promise me to be speake some in Dauids compassionate language for Absalom Deale gently for my sake with the yong man If so let their loue enioy the vse not grudge your deserts the patronage Thus while you encourage me with your Countenance they with their acceptance I shal praise God for his mercies solace my selfe in your fauours So resting in hope of this happinesse I attend you with my prayers which shall be incessant both for you and yours from Your Worships in all duty and seruice vnfainedly deuoted WILLIAM HAYES 〈◊〉 Oxford this 20 of Iuly 1624. ESTER 1.15 Part of the verse What shall we doe vnto the Queene Vasthi according to Law c. THis Text may perswade you I am making towards Persia to see the King banqueting with his Peeres A sight as well worth your notice as my paines Let your thoughts but accompany me I will vndertake to shew you Ahasuerus whom a Ioseph Antiq Iudaic. lib. 11. cap. 4 1. Esd c. 3. Iosephus and others call Darius Hystaspis sitting in his royall palace where that Persicus apparatus his stately complements in entertaining his subiects prooued him not more a Prince then a Persian Such was wont to be the port of that nation that they would surpasse other Countries as well in magnificence as dominion Insomuch that one b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hist à Photi● excerptis Ctesias and Dion deliuer in their histories that the King had at meales 15 thousand a day in his Palace Now to make vp the solemnity of those meetings Ahasuerus invites the Queene his wife that her comely presence might adde glory to his Festiuals But we finde in the Text shee refused to come at the Kings command Serarius the Iesuite an enimy to Kings prerogatiues by his profession hath the face to approue her disloyall action and taxeth our Brentius for disliking her palpable disobedience But hee whose soueraignty might haue made his word a law proceeds against her not after his priuate humour but according to law To which purpose hee appeales to his Iudges fit oracles for a King in execution of iustice and referres himselfe to their advise What shall we doe vnto the Queene Vasthi according to law Wherein is set before vs 1 An offender to be adiudged The Queene Vasthi 2 Deliberation before iudgment What shall we doe 3 The level and rule of iudgment The Law What shall wee doe vnto the Queene Vasthi according to law Beginne I pray with the party to be sentenced the Queene Vasthi Quaeres about this woman could make me out-runne your attention as far as some in this point doe their reason But I omit scruples concerning her person content my selfe with the evidence of her condition The Text is manifest shee was the Queene Could any thing priuiledge disloyalty toward Kings eminence and alliance might be faire pretences but neither of these could yeeld her aduātage The reasō is prest by one of the Iudges in the 3 next ensuing verses In effect it is this The offence of the Queen an eminent person would become exemplary therefore must be censured with the greater seuerity Such is the seruile basenesse of our disposition that sinne it selfe shall not want imitation Nay c August de pec meritis cap. 1.2.3 St Austin tels vs it was once the opinion of the Pelagians That only imitation is the cause of original sin That Father did not and I dare not yeeld to them for originall but I may safely for actuall especially for those offences which gaine countenance by a great ones practice Nay 't is sometimes in fashion to take the resemblance and patterne of a naturall imperfection d Tull. de oratore lib. 2. Imitari etiam vitia voluit Let Caius Fimbria but speake clownish 't is hard but some Fusius will take vp his language e Plutarch moral Aristotles authority and Plato's estimation can make sects of crump-backes and stammering tongues 'T is the vnhappy priuiledge of greatnesse to warrant both their own and Natures errours Hence it is that so many vnaduised idiots borrow their just ruines taking vp crimes on trust that they may perish vpon credit for such are not swayed by reason so much as by opinion Let an admired Pharisee but say CHRIST ought to dye the vulgar dare blaspheme themselues to hell for his company f Acts 7.51 As your fathers did said Steuen in the Acts so doe yee you sinne by prescription and haue authority for your damnation Habet aliquid ex iniquo omne magnum exemplum c. As Cassius hath it in Tacitus The example of great ones doth wrong to all sorts It teacheth the good to be euill and the euill to be worse for the lustre of their eminence adornes the deformity of their offences and cheates the world with the faire garb of their persons especially being beheld by such partiall eyes as cannot discerne the truth of things from their appearance When a pesant meetes luxurie in Socrates gowne he dares to be such hauing so faire a cloake for his sin