Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	death_n	great_a	1,642	5	3.2072	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63012	Disloyalty of language questioned and censured, or, A sermon preached aginst the licencious loosenesse of seditious tongues by Rich. Towgood ... ; with a brief corollarie now added, questioning and censuring rebellious actions.	Towgood, Richard, 1595?-1683.	1643 (1643)	Wing T1976; ESTC R204856	20,207	68

have heard This ye know that he who receives an evill repor● against his Brother his Equall i● not fitly qualified to be reckoned among * Detrahere aut detrahentem audire quid horum damnabilius sit non facilè dixerim Bernard de Considerat lib. 2. prope f●●●m the Citizens of Zion Psal 15.1.3 how much lesse he that receives a reproach against his Superiour his Soveraign and therefore stop your eares take no delight in hearing such contumelies against Authority and surely this will be one means to further Peace It is to be feared in this great difference there are fomenters o● both sides There may be such on the Kings side and how they ●re censured that stir up the Kings of the earth to war ye may ●ee Revel 16.13 unclean spirits like unto Froggs Spirits because by Profession spirituall unclean Because of their unwarrantable Practise like Froggs because of their clamorous Loquacity such 〈◊〉 say there may be on the Kings side and it is too evident there are those that stir up the People on the other side and why they may not receive the same censure I know not but this I ●m sure of the withdrawing the ●are from such Preachers is the way to make contention cease Take away the fewell and the fire goeth out Prov. 26.20 Well this is the first thing concerning the people that they take no delight in hearing such discourses The second is that they take no liberty to vent concerning the King evill and dishonourabl● speeches themselves The argument in this case holds goo● also he that backbiteth h● equall shall be no Citizen o●● Zion Psal 15. how much le●● he that backbiteth or speake●● evill of his Prince A strang● pronesse there is in our corrup●● nature if we conceive our selve●● a little wronged or that we can not obtain things according 〈◊〉 our minde presently to let loo●● our tongues even against our betters and not to spare Suprea● Authority it self nay too ready hereunto some be though the●● be no cause given them such one was Shimei who railed so bitterly on King David Come out come out thou Bloudy man and the man of Belial 1 Sam. 16.7 Davi● had done no wrong to him onely he took advantage of the times which then did favour every on● that was Davids Enemy and some wrong he conceived had ●een done by David to his Cousin ●ing Saul but mark what became of this man that so inveigh●d against the King David 〈◊〉 deed pardoned him 2 Sam. 19. ●3 but by the just hand and Pro●●dence of God he was brought to 〈◊〉 Malefactours end 1 King 2. ●6 ye know that of the wise ●an The wrath of a King is as ●essengers of Death Prov. 16.14 ●●d whoso provoketh him to anger ●inneth against his own soul Prov. ●0 2 surely David had just cause to be wroth with Shimei for though he had unjustly shed some ●●nocent blood yet he ought not still and by every one to be up●raided with it and therefore ●hough David pardoned him yet God made that wrath which David had so just a cause to conceive to become as Messengers of death unto him and will not the Lord still make his own words good hath he said the wrath of a King is as Messengers o● Death and shall it not be so think upon that of our Saviour Heaven and earth shall passe away but my words shall not passe away Matth● 24.35 no not one jot or tittle 〈◊〉 it but shall all be fulfilled Matth● 5.18 and therefore delight no● to hear be not ready to spea● any evill of the King for a Brid of the aire shall carry the Voice and that which hath wings shall tell the matter Eccles 10.20 Such wa● their care in those dayes they durst not * As is implyed by forbidding it to be done in the thought or bed-chamber in that Eccles 10.20 openly speak evill o● the King But see strange way● the Lord hath to bring this sin t● light though it be never so secret and strange wayes also 〈◊〉 hath to bring it to punishment even when the King hath * As in that instance of Shimei pardoned it Well then to conclude let us all both of Clergy and Laity be carefull to observe that counsell and to practise that Duty commended to us by the Apostle Fear God Honour the King 1 Pet. 2.17 Render unto Caesar the things that are Caesars and unto God the things that are Gods saith our Saviour Matth. 22.21 Nay we render not unto God the things that are Gods unlesse for his sake we render unto Caesar the things that are Caesars and therefore let Caesar have our honour and Reference yea though in every point perhaps he may not be such as we would have him to ●e Si Magistrorum vita jure re●rehenditur oportet ut cos subditi ●iam cum displicent venerentur ●reg Moral lib. 25. cap. 22. for Magistrorum put Magistratuum ●nd it will hold more strongly 〈◊〉 the life of the Magistrate deserve justly to be blamed yet ought he by his Subjects even when he please them not still to be honoured We justly cry out upon the Papists for abolishing the second upon the Libertines for nullifying the fourth let us take heed we be not guilty of the same sin in making void the fifth commandement Have there been any mistakes in our Dread Soveraign as there is no man living free from errours and yet be certain Relation of those that have well observed him he is a Pattern of Piety to those that are about him but I say have there been any are there yet any why yet do not thou falie like wise to do thy Duty Three things belong to thee in this Behalf 1. Pity him Though we may deceive our selves in our own mis-apprehensions too for who knows the Kings heart and the best construction that may be we ought to make of every mans actions much more of the Princes But be it so that there be indeed reall errours yet thy duty is to pity him not to revile him thou knowest not what strong temptations he hath to wrestle with * Drus Apoph lib. 1. socium tuum priusquam ad locum ejus adveneris ne judicato said Rabbi Hillel Censure not thy Brother much lesse thy Father till thou hast stood in his place and hast tryed the difficulties of his standing * The secret lets and difficulties which in publique proceedings are innumerable and inevitable they meaning the multitude have not ordinarily the judgement to consider Hooker ubi supra High places are slippery places and were it not sion an happy continuance o● severall gracious Princes and for many yeers we have lived under them in much happinesse and prosperity no● to be paralleld in other ages● or by other nations * Deut. 32.15 But I●● surun waxed fat and kicked ou● long peace and great plenty hath begot aboundance o● pride wantonnesse excesse security and other abominable

cannot be deceived On the other side they that plead for the taking up of Arms to stop the mouth and stifle the sence of all these Scriptures and to avoid the duty therein required they bring strange glosses * As between the man and the Magistrate between the Kings Person His power c. such a distinction did the Jewes use when they went about to stone our Saviour for a good work we stone thee not Ioh. 10.33 new-found distinctions far-fetcht expositions but in all this 1. If the Jewes had no such Priviledges how comes it to passe that we should have any were the Contrivers of our Government wiser then the Almighty that Constituted theirs Indeed 't is true the Jewes sinned in desiring a Kingly Government over them yet it is evident that the Almighty had a purpose before hand to settle them into a Monarchy The promise was long before made unto Abraham * Gen. 17.6 Kings shall come out of thee which promise was principally to be fulfilled in Isaac's seed and therefore though the people sinned in asking a King yet it cannot be conceived that the Almighty in bringing his own purpose to passe would make it the lesse beneficiall to them for what if some did not beleeve * Iacob used unwarrantable means in obtaining the blessing yet forasmuch as the Lord had before hand purposed that Iacob should have it it was established upon him in as ample manner as if he had not sinned in obtaining of it Gen. 27. shall their unbelief make the faith of God without effect Rom. 3.3 or that he would neglect in that government which himself framed to make such provision as might best secure the honour of his own name the purity of his worship and the safety of his people from the tyranny of back sliding Princes surely if the Lord in his wisdom had fore-seen such a power in the people to have been the best means to prevent the mischiefs that might have befallen that nation it cannot be conceived he would have with-held or have kept it from them and if he saw it not to be good for and such an absolute Conquerour did he shew himself even over our very Laws that he made the Laws themselves to learn another language speaking in the Saxon tongue before but ever since in the French dialect Some immunities and priviledges were afterwards by some of his Successours granted to their Subjects but a power to take up Arms against themselves did never any of them grant Indeed if both Houses in their full number had unanimously agreed touching the reall being of such a Constitution it would have caused some doubt in the hearts even of those who of themselves had little inclination to believe it but now when we see the Houses in this Cause deserted by the greatest part of their own Members what can we imagine but that by their departing they disavow the thought of such a Constitution 4. If there were any such Constitution of our State why should it now be put in execution when His Majesty hath promised and that with so many solemn Vowes to maintain our Religion and to preserve both our Laws and Liberties Nay if there were any such secret Constitution of the State doth either it or any Law of necessity enable a wilfull heady Partie under pretence of opposing innovation by tyranny and assistance of a forraign Power to change the known Constitution of the State and to introduce a forraign Government If Pareus himself were Whether therefore we look upon the King or whether we look upon the Kings opposites there is no need that this Constitution if any suc● thing there be should now be put in execution If w● look on the King he vows t● preserve our Religion Laws and Liberties if we look o● the Kings Opposites there i● nothing can justly enable them to change that Government that is not absolutely evill and wherein Christian souls may undoubtedly be saved and why then is the sword unsheathed against him to whom properly i● belongs to bear the sword● If happinesse here and heaven hereafter may be had without the sword to whom may we think shall all these rivers of Christian blood now shed be imputed at that great and dreadfull day See then is not here enough to convince us of the unlawfulnesse of bearing Arms against our lawfull Soveraign The Scripture doth by the mouth of many witnesses most plainly forbid it there is nothing but strained interpretations and an imagina●ie Constitution left to warrant 〈◊〉 And are not these poor and ●●eak grounds for a Christian to ●enture his soul upon Yet one thing more there is ●hereat many I know do stumble and that is the multitude of so many judicious and godly men that walk that way and surely this must needs be acknowledged 〈◊〉 be the principall part of the ●eavy judgement that is upon us at this day the strange division ●hat is among us and that so great a number of able men l●sse then * And these two hundred and fifty drew the whole Congregation after them two hundred and fif ●● consumed by fire such was the●● number for their eminency th●● Text tells us that they were famous in the congregation Nay 〈◊〉 is doubled that we might tak●● the more notice of it men of renown Numb 16.2 and if w● look on Numb 26.9 we shall finde the Holy Ghost speaking o● some of them with an Emphasis This is that Dathan and Abiram which were famous in the Congregation and for what were they so famous and renowned Was it not for their Religion and Piety that is for the externall shew of it at least do not the words of the Congregation intimate so much unto us calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods People when they murmured against Moses and Aaron saying ye have killed the People of the Lord well as many as they were and as famously pious as they were they were in 〈◊〉 foul fault and in terrorem for ●ll future Ages they received a ●●arfull punishment I write not ●his to cast an aspersion upon ●eligion better it were my pen ●hould cleave to my fingers but ●a●tly to warn us That the con●ert of our religion draw us not in●o the like transgression for pride ●nd self-conceit as appears in the ●●me * Out of their pride they told Moses and Aaron they took too much upon them instance Numb 16.3 are ●●incipall actors in sedition and 〈◊〉 bellion and partly to shew ●ow little cause we have to be ●wayed even by religious mul●itudes there being in them no ●●fallibility though they be never ●o famous for the profession of Piety And therefore if we have been deceived let us yet return to our duty again It is good counsell given by Elephaz Iob. 15.31 Let not him that is deceived trust in vanity that which is our errou● let it not be our * 'T was so with Dathan and Abiram their cause