Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	great_a	know_v	2,096	5	3.3529	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94759	The palace of justice opened and set to veiw [sic], in a sermon at Margarets Westminster before the Honorable House of Commons assembled in Parliament, upon the 12th of May, 1646. Being the day of their solemn thanksgiving, for regaining and taking in the several garisons, of the city of Exeter. Barnstable. Michaels Mount in Cornwall Ruthen Castle. Ilford-Combe. Aberystwyth in Wales. [double brace] Dunster Castle. Titbury Castle. Woodstock Mannor. Castle of Bridgnorth. Banbury Castle. Newarke. / By Sam. Torshel.	Torshell, Samuel, 1604-1650.	1646 (1646)	Wing T1940; Thomason E337_12; ESTC R200826	21,000	29

Zonaras of one of the Greek Emperours the inhumane Theophilus who having a prime and eminent man of a party contrary to him then in his power one Theophobus when he perceived he could not live for the approaches of death were now upon him being loth to let him survive him he sent for the head of his prisoner and taking pleasure with his eyes now almost setled by death to behold it with his trembling weak arme he takes and handles that pale bloody head and wraps his fingers in the locks of it and with a triumphing delight speaks to it 'T is true I shall be no longer Theophilus nor art thou any more Theophobus And often repeating over these words his last words his revengfull angry unquiet soul expired and with a bloody smile he died But I hope I speak to no men that are of such a Character Let that one only place be remembred instead of many Jam. 2.13 He shall have judgment without mercy that hath shewed no mercy 4. 4. To be wise for this life only an unsound principle A fourth Pillar and I will present to your view no more is this principle That it is wisdome to take care that we be well here and to venture for hereafter seeing that we cannot be miserable when we are no more Ah wretched Atheists how is it possible that you can resist the contrary testimony of your own breasts within you the working of your own Consciences But we who know and beleeve that respect to eternity is the greatest wisdome need not be informed of the unsoundnesse of this bottom And being unwilling to detain you any longer upon such an heap for as it is not safe to walk among ruines so the very thinking upon these principles may be dangerous some haply may stumble or some may get dust in their eyes I doe therefore hasten out of this discourse that I may passe on to the Vse and Application of the point Vse 3. The Application Honourable and beloved I have presented Justice to you a Virgin Princesse but in a plain dresse that nothing might commend her to you so much as her own native beauty and lustre only with this advantage I have presented her that you might see the hand-maids of her family and I have set by her the unpleasing and unsightly face of Injurie or Violence as a spot to commend her whitenesse I have no designe upon the point but this one to perswade you to love her Justice Justice shalt thou follow c. Let me speak to this 1. 1. A generall exhortation to Justice In generall in the words of the Prophet Hos 10.12 Sowe to your selves in righteousnesse reap in mercy Consider the notable patterns that are before you in the Scripture Among many others I would commend two The example of Job cap. 29. He delivered the poor that cryed the fatherlesse and him that had none to help him he caused the widowes heart to sing for joy He put on righteousnesse and it clothed him and his judgment was as a Robe and a Diadem He was eyes to the blind and feet to the lame A father to the poor and the cause that he knew not he searched out He brake the jawes of the wicked and pluket the spoyl out of his teeth And the example of Nehemiah cap. 5. Hee being the Kings Commissioner or the Tirshatha as hee is called according to the Persian Language Ezra 2.63 when a great cry of the people and their wives came unto him by reason of oppressours hee was moved with it Nehem. 5.6 and having advised with himselfe hee improves his authoritie for their reliefe rebuking even the Nobles with much courage ver 7 8 9. and gives not over till hee had purchased the content of the poor who were wronged by the rich and potent men Besides his great equity and condescension mentioned vers 14 15 16 17 18. Write after such faire copies I might abound in examples Let Justice set the bounds to your power as Pompey answered to Phraartes the King of Parthia who desiring by his Ambassadors whom hee sent to the Roman Generall That Euphrates might be made the period of the Roman Empire Hee replyed That neither Seas nor Mountains but Justice onely should set a Terme to them and though they had power yet they would goe no farther then justly they might goe And let Justice have influence upon your publick Councels Nothing is more lovely to my soule then the power of Christs grace manifested in the lives of Christians yet I cannot but commend that naturall honesty planted in the mindes of the wiser and braver Heathens It is related in Plutarch That in the midst of some great streights wherein Athens then was Themistocles said hee had somewhat wherein to give his opinion for the behoofe of the State but that hee thought not fit to deliver himselfe publickly The City appointed Aristides a man in whom they might repose the greatest trust to heare him and as hee should think fit to give an account of it When hee came to make his report hee told them That the advice of Themistocles was indeed very profitable but not honest Whereupon the People would not so much as hear it I need not make application of these Stories to such wise men In stead of enlarging this generall Exhortation let mee pray and let us together pray in the words of the Prophet Isa 45.8 Drop down yee heavens from above and let the skies powr downs righteousnesse let the earth open and let them bring forth salvation and let righteousness spring up together Secondly 2. Particular Exhortations I descend to some particulars 1. 1. To be iust to God Be just unto God your Deliverer who hath crowned your indeavours with all those successes which in the beginning of my Sermon I mentioned according to your Order for the duty of the day Put all your strength to this Cause Settle Religion with your first care I spare to be particular because you have a godly and learned Assembly to advise you 2. 〈…〉 to 〈…〉 Be just to your publick promises to the Nationall Covenant into which you have solemnly entred in which you have lifted up your hands to the High God I know that many come hither to these Sermons to gather up angry passages from the Preachers before you there is a generation of ill-affected men that would have it so But I have nothing wherein to chide nor if I had were this a day for it This day is made up of nothing but joyes 3. 3. To be just to the Common-wealth 1. In preserving the liberty Be just to the Common-wealth 1. Preserve the publick Liberty the inheritance of the people of the Land so farre as honestly you may Your Ancestours who sate under that roof where you daily sit purchased the Magna Charta and you preserve their memory with honour We owe to your Time The Petition of Right and divers other Relaxations

because seeing it appeared that they could yet they had not dispatched it sooner But in cases especially of punishment it much becometh Justice to be mature advised and wary See that one notable place Deut. 17.4 in case of Information about false worship how Moses speaks for directing the sentence that is to be given If it be told thee and thou hast heard of it and enquired diligently and behold it be true and the thing certain Then shalt thou bring forth that man c. See how many words are here heaped up together to prevent a rash judgement upon a false suggestion It was that which much commended the integrity of Job who professeth Job 29.16 The cause which I knew not I searched out And even Festus himself though an Heathen proceeded upon this principle when hee said Acts 25.16 It is not the manner of the Romans to deliver any man to die before that hee which is accused have the accusers face to face and have licence to answer for himself concerning the crime laid against him Agreeable to this it was a memorable sentence of Seneca the Tragoedian in his Medea Qui statuit aliquid parte inauditâ alterâ aequum licet statuerit haud aequus fuit That though a mans sentence be right yet hee is not right in giving it if he give it before either party be heard 5. 5. Pill The love of Truth The fifth pillar is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The love of Truth This was also Jethro's advice Exod. 18.21 to chuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of truth And of this the Prophet speaks Zech. 8.16 Execute the judgement of truth and peace in your gates Of the preservation of which some of the wiser Heathens were so tender that it was a Law in the great Court of the Axcopagitae that hee that was to plead before them was to plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either passion or preface lest the mindes of the Judges might be inflamed into an unjust indignation or softned into too much pity 6. Pill Incorruptnesse The sixth pillar is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incorruptnesse in the hatred of Bribes which is required in that place of Scripture which I have oft commended unto you Exed 18.21 Men hating covetonsnesse The Theban Greeks had this meaning among whom the Statues of their Judges were erected without hands But the evidence of the Scripture is much stronger and fuller of authority against the corruption of gifts as that of Solomon Prov. 15.27 Hee that is greedy of gain troubleth his own house but hee that hateth gifts shall live And Job 15.34 Fire shall consume the Tabernacles of Bribery Besides much that might be insisted upon to that purpose 7. 7. Pill Sobriety The last pillar hath this inscription upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sobrietie which is also very necessary seeing the Prophet saith Hos 4.11 Whoredom and wine and new wine take away the heart And therefore among those prudent instructions which the Mother of Lemuel gave him this was one Prov. 31.4 5. It is not for Kings O Lemuel it is not for Kings to drink wine nor for Princes strong drink lest they drink and forget the Law and pervert the judgement of any of the afflicted But I remember to whom I am speaking a Society of grave and wise men whose constant and almost hourly attendance upon the publick exigents will not give them leisure to be intemperate This is the Palace of Justice thus supported Acts of Justice Let us onely for a short time enter into the Great Court to observe the transactions there which are principally the Dispensations of Rewards and Punishments these are the two great engines of a State The Roman Common-wealth before it changed into a Monarchy grew illustrious this way requiring a severe account according to the Lawes and according to mens demerits and giving prayses triumphs and places of gain or trust to well-deservers I finde all Law-books full of penalties but little published concerning rewards whether it be 1. Because good men are scarce Or 7. Because States finde it more profitable and cheap to restrain by fear then encourage by reward because Vertue is it selfe a reward to the good and wise Or 3. Because Princes and Soveraign States think it best to keep the liberty in their own breasts to reward that it may appear more free that it may more bind that penalties may seem only to flow from the Lawes and rewards from Bounty But both are necessary 1. 1. Punishments There must be a zeal of justice against publick demerits It was an Aphorisme of Lewis the 12th of France That a Prince who punisheth not a crime where he may doe it is no lesse guilty then he that perpetrated it The guilty must be condemned though it be done as Bias professed of himself weeping To which that of Solomon answereth Prov. 20.8 A King that sitteth on the throne of judgement scattereth away all evill with his eyes The eyes of Justice as lovely and as pleasant as they are are yet red fierie eyes towards them that deserve ill for God set up Magistracy to be a terrour to evill doers and that as the Apostle speaks Rom. 13. he should not bear the Sword in vain But I confesse that it is not so proper for a Preacher of the Gospel of Christs Kingdom of peace to call for the drawing of the Sword but the people from all parts of the Country who have bin plundered wasted oppressed doe and may cry aloud Justice Justice as they have done also formerly with good successe But it is enough to have given an intimation Verbum sapienti sat est 2. 2. Rewards Rewards are also to be thought on Honour bestowed upon unworthy men is made cheap and despised When Flavius a free-man was without merit made an Aedile the Patricians and Nobles cast off their Ensignes of their orders with indignation You have been sensible in some of your Votes who hath been faulty in this even unto prodigality But the wiser of the Heathen were tender even of the very honour of punishments You know the custome which they had at Athens of banishing brave men by Ostracisme when by reason of their power or the reputation of their vertue the City had reason or seemed to have reason to fear them so that the very banishment of these men was to their honour This custome was abrogated on this occasion when one Hyperbolus an infamous and vile person was so banished But I speak to them who are able to judge of merits and are just in the owning of them It is indeed the observation of politicall men that weak and jealous Princes and corrupt and suspitious Times cannot endure the lustre of Reputation in others which themselves want Hence Domitian sought to ruine all that were brave and well esteemed But you have so much lustre in regard of your publike ingagement your diligence wisdome and faithfulnesse in it that you need