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	good_a	see_v	2,547	5	3.0771	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73282	Iethroes counsell to Moses: or, A direction for magistrates A sermon preached at St. Saviours in Southwarke. March 5. 1621. before the honourable iudges by that reverent divine Thomas Sutton Dr. in Divinity.	Sutton, Thomas, 1585-1623.	1631 (1631)	STC 23505; ESTC S123301	19,735	38

the fire the Pope loath his owne fingers useth them as the Spaniells foote to scrape forth the chesnut little cares hee how they be scorched so he be in hope to obtaine his desire and though many of them have burnt both their hands and hearts yet blessed be God he mist the chesnut Wee have heard the roaring of his Bulls but they have not hurt us they have beene like the shewes of Semiramis the Astrian Queene when shee warred against the King of India which seemed afarre off to be Elephants and Dromedaries but being examined were nothing else but hides of oxen stuft with straw such have beene all Popish machinations against us They have plotted but God hath prevented them laid snares but God hath broken them attended mischiefe but God hath confounded them Nati natorum qui nascentur ab illis the children that are yet unborne have continuall cause to remember what the Lord hath done for us let our tongues cleave unto the roofe of our mouthes let the Sunne deny us his light the heavens their influence the earth her fruites if wee forget to give God thankes and to say as Psal 124. If the Lord had not beene on our side they had swallowed us up quicke when their wrath was kindled against us c. and this I passe over and come to a two fold dutie The one concernes our duty to the Magistrate the other the Magistrates dutie towards God Our duty to you is reverence and honour Aristotle and Herodotus in Euterpe have recorded a story of Amasis the King of Egypt who being mocked of his Subjects by reason of his meane discent tooke a golden bason wherein they vsed to wash their feete and turned it into the Image and similitude of one of their gods and the men that before regarded it not did then fall downe and worship it The story applies it selfe though when you were private men your respect was ordinary but the Lord hath given you his owne name I have said you are gods and set you in his owne place of judgement and trusted you in his worke the cause and lives of his people we obey and reverence you even for conscience sake and this is our duty towards you The next is the Magistrates dutie towards God God hath given you much and he requireth much from you and yet sometimes it comes to passe that they pay him least who owe him most Tacitus reports of Claudius that he was a good subject but a bad Emperour and in his lib. 2. Hist of Titus that he was a bad privat man but a good Emperour But where one proves like Titus bad private men and good governours a thousand prove like Claudius good private men but bad governours As Pope Vrban said of Baldwine the Metropolitane Bishop of this Kingdome that he was Monachus ferventissimus Abbas calidus Episcopus tepidus Archiepiscopus remissus or as Bucolcerus at the yeare 1464. reports of Aenaeus Silvius that after he got the Popedome and changed his name into Pius Secundus he then condemned many things which before he allowed whereupon one wittily plaies upon him thus Quod Aenaeas probavit Pius damnavit It was the practise of heathen persecutors to place the Image of Venus in the same place where Christ was crucified that if any came there to worship they might seeme to worship Venus A tricke which the Devill useth at this day to set in Gods roome and seate of judgement an Idoll Magistrate sometimes a Cupid or Venus delighting in pleasure sometimes a Mars delighting in blood sometimes a Mercurie with a voyce like Iacob to speak smoothly but hands like Esau and fingers like lyme-twiggs to bring all homewards and make their places but bands for their profits And howsoever this point may seeme as needlesse as for Phormio to discourse of militarie Discipline before Hanniball yet I beseech you beare with patience for though I must remember you I must not forget my selfe nor my place nor the mount whereon I stand For I also am in Gods roome and am set here to put you in mind of your duty your maine dutie is the care of religion and worship of God the suppressing of Idolatry and prophanes There are a kinde of men whereof I may say as Tully said of the Catelinarians Semper prohibetur semper retinetur wee have lawes against them and yet still wee keepe them a good common wealth consisting of Heterogeniall parts must be like Peters sheet in the 10. of the Acts. wherein though there bee all manner of beasts and foules yet must it bee knit at the foure corners though in a common wealth there be Nobles flying above like the foules of the heauen and meaner men creeping below yet must it be knit at the foure corners the remotest parts as lines in a center must meete in unity of religion if you be slacke in this it is no small danger whereto our Kingdome may be quickly brought Seneca on Theavil reports that Cadmus the King of Phaenicia seeing some of his followers staine by a serpent slew the serpent and sowed the teeth of it Ex quibus prodiere homines armati and we have good cause to feare it though some of these serpents brood be dead yet there be armed men bred out of their bones who though they may speake us faire yet I approve the judgement of Caesar who stood more afraid of Brutus who had his mouth in his heart than of Anthony who had his heart in his mouth Our land never was so sicke never groaned so loud never mourned in such a passion never travelled of such Hermaphrodites with halfe so much paine and griefe as now it doth shee hath already bred and at this day both feedeth and clotheth numberlesse swarmes of outcast professours who sometimes like Iudas pretend to kisse but if they can come neare enough intend to kill her she may conclude a peace with forraigne enemies but they will cut her throat by way of friendship It is no whispering rumour but the voice of truth but they are warmely lodged and richly friended and costly fed with the marrow and fatnesse of our land who in the middest of our Iubiles make flawes in our peace and in the midst of our joyes indanger our lives and if ever forraigner should invade our Land would lend their knives to cut our throates and be the foremost men to beare armes against us this alas this is the malady that makes the visage of our Church so wanne and her face so full of wrinkles her backe so full of furrowes and her eyes so full of teares and her heart so full of sorrowes that though many good Physitians will speake her faire and wish her health yet they launch not the Impostume they purge not the fretting humour that consumes and grieves her you may reade in her face that the gripings and convulsions are unsufferable you may heare by her groanes that her paines are intollerable you may presage by

nothing more needfull then this I may say of it as Aristotle of Iustice Eth lib. 5. He that hath this vertue wants none and without this what is the Magistrate but flagellum piorum captivus vitiorum one that Iudges others and is sinnes prisoner himselfe without the feare of God what is he one that quarters his coate with Princes and wants the badge of Christianitie upon it without this feare what is he one that sitts with Kings on earth but hath not so much as a pew in heaven without this feare what is he An heire of faire and goodly possessions but a common pandor of foule and prodigious vices Without this feare what is he An Ahab to reave away poore Naboths Vineyard a Pilate to condemne the innocent a Saul to torment the Saints a Vespatian to squeaze men like spunges a Gehazi to pocket up Talents of gold a Bremus to let desolation into the Churches In a word without this feare what is he A perverter of Iustice a receiver of false witnes a Patrone of violence Not like Zabulon a Haven for weather beaten shippes But like Dan a Serpent in the way and like Beniamin a ravening Wolfe And as Paul cald Ananias a whited wall Act 23.3 But how glorious the name how beautifull the feete how welcome the comming how gracious the admonitions how straight and impartiall the proceedings how joyfull the widdow how glad the innocent how happy the land from Dan to Bersheba when valiant Othniels valiant Gideons incorrupt Samuels in whom God hath planted his feare be placed over us to judge the people Then is the Iudge wise to discerne right from wrong and to finde out the hidden Mysteries of injquity for God reveales secrets to them that feare him and they have the promise of understanding Psal 25.14 then he begins to resolve better then Crisippus Si Magistrat●…●…tè non gessero Deo displicebo si rectè hominibus ●…t neutrum volo If I be not upright I displease God if I bee upright then I displease men therefore I will doe neither for the feare of God takes away all desire of pleasing men Gal. 1.10 Then he judges others as one that remembers he must be judged himselfe meates unto others as he that lookes that God should meate unto him Againe then he helpes the Orphanes to their right Then he lendes an eare to the widdowes cause then he watcheth over his heart that it receive no malice over his eyes that they behold no wrong over his eares that they heare no false accusation over his tongue that it utter no unjust sentence over his hands that they receive no bribes over his passions that they sway him not over his humours that they draw him not over his followers that they perswade him not then will he not be like Solons judge mentioned in Plut to expound as he lists nor like Bonutian in Sueto to punish the poore and pardon the rich he esteemes not the judgement seate to be a golden harvest nor is he like a paire of ballance to incline to that side which hath most weight as Aeschines sometimes objected to Demosthenes though he should receive such a writ Agesilus in Plut sent to one of his Iudges Si insons est dimitte Sin minus mei causa dimitte utcunque dimitte yet hee would neither condemne the innocent nor iustifie the wicked if any sparke of this holy feare be kindled in his heart by Gods holy Spirit I will owe you the enlarging of the th●… particular heare but a touch of the 4. and I will captivate your patience attention no longer They must be viri abhorentes avaritiam such as hate covetousnes that is the roote frō whence all evills grow 1 Tim. 6.10 and of all evils this is the greatest that if a man be once infected with this disease he loves nothing longs for nothing so much as that which increaseth his malady sicknes S. Bernard compares him to a little hell that will never say it is enough August Evang. Quest. lib. 2. to the dropsie whereof Ovid in his fast quo plus sunt potae plus sitiuntur aquae Salomon Prov 30.15 to the two daughters of the horse-leach that is two forkes she hath under her tongue that be never satiate non missura cutem nisi plena cruoris hirudo Iuven. Saty 14 to a hote chimney satisfied onely with that which sets it on fire or is like to a man that hath canium appetitum sitim non pellit nisi causa morbi A sinne which hath been oft arraigned convicted and condemned but still it makes shift for reproofe or pardon and is not yet executed the effect of my speech shall be that it may be close prisoner not appeare at this Assyses that it may not sit on the bench the Iudge must stoppe his eares as Vlisses did for feare of the 5 Syren charmes and though a man should come unto him as Iupiter came into Danae's lap Per impluvium aureū in a shewer of gold he must have no welcome And Lucian in Hermotinus commends the old Areopagites that they judged their causes in the night time that the Iudge might not see the glistering of gold A man that hath a pearle in his eye is presently blinde and knowes not which is the right way for him to walke in if he be not led and guided he stumbles at every blocke and falls into every pit and lives in continuall danger of his life If Iudges have a rich pearle in their eyes it quite blindes them Excellens sensibile destruit sensum saith Arist 2. de anima 12. such bright objects will dazle them that they cannot judge betweene right and wrong I cannot approve that of Athenaeus lib. 12. that justice should have c. I had rather approve and like her in her old portraicture as shee was painted by the olde Heathens without eyes and without hands without eyes to signifie that the Iudge should not so much as looke upon golde to covet it and without hands to signifie that if never so much were offered they should not take it Tully Offic. lib. 3. remembers a saying of Caesar borrowed from Euripides in his Phaenicia Si violandum est jus violandum est regni causâ if conscience may be crackt and justice cast under hatches for any thing it is for reigning but mine justly violandum lucri causâ if for any thing it is for gaining and therefore the Poets feigne that when gold was digged out of the earth justice tooke her selfe to her wings and flew into heaven first Effodiuntur opes and then immediately upon it Terras Astrae a reliquit My hope is that this impiety dares not pearke up to the bench and I desire that it may be kept from the barre also if it may be permitted to speake it will make a Lawyer Pharise-like to straine at a gnat and swallow a camell to tithe mint and cummin and play fast and loose with his tongue as