Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	good_a	great_a	2,831	5	2.5730	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03851	A view of the Romish hydra and monster, traison, against the Lords annointed: condemned by Dauid, I. Sam. 26. and nowe confuted in seuen sermons to perswade obedience to princes, concord among our selues, and a generall reformation and repentaunce in all states: by L.H.; View of the Romish hydra and monster, traison, against the Lords annointed: condemned by David, I. Sam. 26. and nowe confuted in seven sermons.	Humphrey, Laurence, 1525 or 6-1589.	1588 (1588)	STC 13966; ESTC S118809	105,796	218

that are dead I haue also to make a wish that those that are faulty liuing woulde remember one Story that I would tel thē Licinius a rebel fought against Constantine but was ouercome and had a pardon with this charge ●●crat lib. 〈◊〉 3. that he should keepe his house at Thessalonica liue quietly but when hee had gathered a newe hand of vplandish and barbarous men then hee commaunded him to be slaine Well The effect of my speach is God wil not haue the death of a sinner neither doe godly men desier these euill men to be rid out of the way but to turne into a better way and to reforme themselues and yet the Protestation of Dauid is true vppon their impenitency and frowardnes God will ease the world of these burdens of the earth I am now to make vp my general that all must dy The death of Princes not only the bad but euen the good shal depart frō vs. The bad for our comfort for the consolatiō of the church The good for our plague for not only wicked Saul but euen good Dauid is gone O that we may not say in our daies Our Dauid is gone but she must goe and perhappes the sooner for our wickednes Let vs pray therefore for her long and prosperous raigne among vs wee haue great cause so to pray The righteous perisheth and no man considereth it in his heart Esaie 57. the merciful men are taken away and no man vnderstandeth it as the Prophet saith Mark I beseech you mark you that loue chaunges how perilous they are What good commeth by the good Princes what losse commeth by their departure Augustine writeth De Ciui● Dei lib. 4. cap. 3. Vtile est vt bons longe lateque diu regnent neque hoc tam ipsis quàm illis vtile est quibus regnant It is profitable that good men raigne far and wide and a long time neither is this so profitable vnto themselues as to those ouer whō they raigne The mutation of Princes and alteration of States how dangerous it is may appear by former times After good Samuel and in the time of the banishment of Dauid the Philistines warred against the Israelites in the which battle Saul was slaine and the people of God conquered but by Dauid that succeeded the common weale and the church florished After the death of Iosias was the battel of the Babylonians wherby the Kingdom of Iuda was brought to slauery 2. Paralip 32.36 and afterward subuerted After this Iosias and Ezechias followed euil rulers as it is in the book of Chronicles Alexander the great is called of Daniel a mighty King but his King dome was diuided towards the 4 winds of heauē not to his posterity Cap. 11. nor according to his dominiō Where wise mē ruled as Solon Lycurgus others who now rule there but Turkes Infidels After the death of William Conquerour came famine pestilence thundring lightening flashes in heauen fires in England as a certaine Prognostication of miseries and ruful calamities in Rufus time Polydor Virg. lib. 9 The death of Heroicall and great personages is ominous and vnluckie Therefore that I may drawe to an end and to the conclusion of Dauids argument The Conclusion of Dauids reason in his protestation seeing God hath set downe a periode course for euery man and a terme and time of death seeing all young and old rich and poore noble vnnoble yea Princes Monarches and Popes must die by some of these meanes and kindes of death which Dauid setteth down let vs obey the reason and reserue to God his iudgement Let vs not preuent his houre no not against the wicked gouernours and sith God hath sent vs a Dauid let vs not by our vnthankfulnes forgoe her Maiestie or by our treacherous behauiour cut off her daies God hath numbred them and they cannot be shortened no nor prolonged but that number will come once to an end though when we cannot tell Augustine maketh me affraide in these words De Ciuit. Dei lib. 5. cap. 25. Iouinianum multo citius quàm Iulianum abstulit Gratianum Ferro Tyrannico permisit interimi longè quidem mitius quàm magnum Pompeium colentem videlicet Romanos Deos. God tooke away Iouinian much sooner then Iulian he suffered Gratian to bee killed with the sword of a tyrant a great deale more gently then great Pompeie a man forsooth that worshipped the Gods of Rome If the certainty be such of death and the vncertainetie of the time so great let vs once againe pray to our heauenly father for the prosperity of her State for the peace of her raigne for the continuance of her daies and for vs al which God grant through the merit of Jesus christ to whom with the father c. 1. SAM 26. 11 The Lord keepe me from laying mine hand vpon the Lords annointed but I pray thee take now the spear that is at his head and the pot of water and let vs go hence 12 So Dauid tooke the spear and the pot of water from Sauls head and they gate thē away no man saw it nor marked it neither did any awake but they were al asleep for the Lord had sent a dead sleep vpon thē THE SEVENTH SERMON FOR the better vnderstanding of this text and of all that which I haue to say in this place I must in few woordes repeat and rippe vp that which went before A repetition of Dauids discourse Dauid hath aunswered the motion of Abishai in this proposition That King Saul should not bee destroied and yeeldeth two reasons for that he is the Lords annointed and whosoeuer laieth hand vpon him shal not be holden guiltles Another reason is in the protestation of Dauid that he will not doe it because the matter lieth in Gods hand and he hath ordinary extraordinary meanes to remoue him or kil him at his own pleasure and therfore it pertaineth not to him a priuat man although he be next in succession to vse any fraudulent or violent preuention Which reasons I haue elsewhere examined by many lawes autorities confirmed to be of force moment the particulars whereof I omit At this time I purpose to proceede first in the proofe of the reason so nextly to intreat of the last part It is a scruple or question nowe in these daies who bee the successours of Abishai in these mischieuous and malicious conspiracies against Princes Staphylus seemeth to burden Luther that he commandeth subiects to rebel In Apolagia Fride● Staphyli in praefa● and to disobey the commaundements of Caesar and forbiddeth to sight against the Turkes But this Question wee haue resolued and determined before that the Popes are aduersaries and no friendes of Caesar and that they are the onely authours of insurrections and rebellions against lawefull autority As for Luther he teacheth obedience in al his writings he loueth not such presūption against

factious mates Abishai yealdeth reasons that he may dee it The authority of God the opportunity of the time the possibility and easines of the fact for he saith God hath deliuered thine enimy into thyne hand this day and he saw both Saul and Abner and the people in a deadly sleepe and promiseth at one blow to destroy him but the others doe far differ from Abishai especially in the maner howe they doe it and in the causes why they doe it The manner is The manner of Traitors not only fiercely and forcibly to rise against man but most communelie and cunningly with sweete and faire words to commit this foule and filthy Act. The first murderer that euer was vsed this pleasant speach speaking to Abel as it is in the greeke text Brother let vs goe walke into the field but a good beginning in shewe brought an il ende according to that which is written by this our Dauid against his false familiar friend The woords of his mouth were softer thē butter Psa 55. yet war was in his hart his woordes were more gentle then oyle yet they were swordes And also by his Sonne Salomon A man that flattereth his neighbour Proue 29. spreadeth à net for his steppes This Cainicall course followed Absalom 2. Sam. 13. who inuiting his brother Amnon to a sheepe-shearing feast killed him When I read the Commission giuen by Absalom to his seruantes it seemeth to me that the Romish Absalom Pius Quintus speaketh against a Prince Smite kill feare not for haue not I commaunded you Be bould therefore Is not this a strange father of Peace an Absalom Likewise Ioab laid his net against Amasa 2. Sam. ●● whom he tooke by the beard with the right hand to kisse and with his sworde priuily and traiterously smote him to death I omit Iudas the disciple and traitour of Christ and that with a kisse and with fair words Aue Rabbi Haile Master Luc. 22. This Iudas had two Schoole-masters Scribes and Pharisies but the chiefe was Satan who entred into him euen as these Papistical Traitors are not successours of Peter in this point but of Iudas and are schoole-fellowes with him It is not only Iudas his treasō but a Turkish-trick against Christian Prínces and gouernours One Sarracene vsed this against Edward king of Britane or England It maie beè the Author meaneth Rich. To him ayding the Christians against the enemies of Christ came this fleeting fellow secretum colloquium ab eo petens requesting secret conference with him and striketh but after two woundes receiued the King laid handes vpon him and siue him Another Sarracens was suborned by the Sultan to kil Iames Lusignane king of Cyprus vnder the pretense of caryeng letters but he missed and was tormented for it These flattering traitours that with this courtly or rather crafty curtesie and Popish holy-water work this cruelty eyther by woords and insinuations or by presents and gifts or by deliuery of letters or messages or other waies vnder colour of friendshippe the more close they be the more crafty are they the more priny the more perilous for flattery is more hurtful then the most cruell poyson according to the verse Blanditi a plusquam dira venena nocent Wherefore it were to be wished that Princes and great personages would purge and clense their Courtes and houses of such that haue beene taught in the Schoole of Gnato to denye to double dissemble and by the lesson of Cato Saluta libenter seeke not to salute nor to saue but to slaie them Take the drosse from the siluer Prou. 25. and there shall bee made a precious vessell for the finer Take awie the wicked from the King and his throne shal be stablished in righteousnesse Out Dauid had his eies vpon the faithfull of the land that they might dwell with him and vpon them that malk in a perfect may that they might serue him There shall saith hee no deceitefull person dwell in my house Psal 101. Hee that telleth lies shall not remaine in my sight This faithfulnes is first towardes God and then towardes the Princes and neighbours this deceitfulnes flattering glosing temporizing must needes offend God and man and therefore ought not to be regarded The example of Constantius as it is noted by Eusebius found out these vnconstaunt men-pleasers Lib. 1. de vita Con●● tanquam Proditores Dei as traitours to God esteemed them vnworthy to be with an Emperour and determined they should be banished out of the Court for that they will neuer be true to Emperour who are found vnfaithfull towardes God Quomodo enim Imperatori fidem seruarent his qui erga Deum deprehensi sunt perfidie Because these fleering counterfaites are hardly found out therefore there needeth great circumspection in discerning and tryeng them and also earnest praier to God that he would giue vs the spirit of discretion by his prouidence to preserue vs from them Such discretiō this Constātius seemed to haue A Philosopher the nephew of Plato discreetly espied it who said vnto a flateterer Desine adulari nihil prosicis cùm te intelligā Leaue off this flattering fauning for thou preuailst not I perceiue thee Praier also is needful as an old prouerb importeth Cui fidem adhibeo ab ●o me deus custodiat God keep me frō him in whō I put my trust for the other I wil see to my self The effect of this is that the maner of dealing in these mē is worse thē the doing of Abishai You may see by this that al is not goulde that shineth like gould that euen Bees though they carry hony in their mouth yet may sting that Sirenes or Myrmaidens sing sweetly and haue their amiable entertainementes and allurements but otherwise bring Shipwracke to Mariners and therefore Vlysses gaue counsail to his Shipmen to stop their eares I wish al men to take heede of Scorpions though flattering in face yet pernicious in the taile the beginning may bee plausible the end clean coutrary The Crocodile whyneth and plaieth the Hypocrite but it is to catch and to kil The flattering Dragon the Diuel as Augustine termeth him is woorse than the roaring Lyon and this is the maner fashion of this new or rather ould rotten naughty world Now we are to consider the motiues causes perswading these men to enter into these high pointes of treacherous actions 2. Part. Causes of a reason passing the compasse of this Abishai There are many but I reduce them to these following Some men are led or rather missed by couetousnesse 1. Cause ●●centious●esse that is either desirous of liberty and impunity which is loosenes or else of gaine which is ai●arice or else of henour and dignity which is ambition In the time of the Emperour Henry the fourth certaine gentlemen not liking the bridle of discipline nor the restraint of their dissolutenes laid their heads together how they might rid that

this pye for he was his owne hangman Cap. 17. But mark in this history another proofe When Ioab asked the messenger that brought woord to him of Absalomes hanging vpon the oake why he did not smite him to the ground that hee might haue had a recompence for it Cap. 18. he auswered as becommeth a faithful priuate man Though I shoulde receiue a thousand Sicles of siluer in my hand yet would I not lay mine hand vpon the Kings Son He wold not touch the Kings son and yet the son did rise against the father how then dare subiects hazard enterprise the like against the lords anointed Dauid wēt further in this point of iustice that hee did not suffer any murther to escape vnpunished against priuate men neither did God suffer those to goe scot-free 1. Reg. c. 2. Abner killed Asael brother to this Abishai and Ioab killed him againe and Dauid cursed Ioab for it and by the fathers appointment Salomon the Sonne put him to death no refuge no sanctuary no Altar could saue him She bah raiseth a power against Dauid 2. Sam. 20. but by the procurement and wisedome of a woman his head was cut off and cast downe to Ioab This history of Dauid alone diligently considered is enough to enstruct vs in our duty towards the Prince and sufficient to proue our proposition that blood requireth blood As these examples among the Iewes doe warne Other laws of God against murder Cap. 21. so the lawes among them warrant the same It is written in Exodus Hee that smiteth à man he dy he shal dy the death which is repeated in Leuiticus and againe in Exodus If a man come presumptuously vpon his neighbor to slay him with guile thou shalt take him from mine Altar Cap. 24. that he may dy A plaine precept we haue against sedition and rebellion in Salomon My sonne fear the Lorde Prou. 24. and the King and meddle not with them that are seditious for their destructio● shal rise sodainly and who knoweth the r●●ine of them both And in another place Giu● not thy waies to destroy Kings Cap. 31. The penalty of this offense felt ambitious Adomas by Salomon executed and the trayterous Priest Abiathar deposed and railing Shimei at length put to death whereof came a good ende Et confirmatum est Regnum in manu Salomonis 1. Reg 2. By this iustice the Kingdome of Salomon was established The Lord graunt of the like cause the like effect among vs. Another Law of God is in the new Testament Lawes and example in the newe Testament Iohn 8 which plainely auoucheth that this murdering commeth from the Diuel and teacheth vs a cleane contrary doctrine to the Romish rebellious religion namely to obey to pray for Princes and to pay duties to them to giue to Cesar that which is Caesars Matth. 22. Cap. 13. Paul to the ould Romanes gaue this lesson to render honour to whom honour is due and fear to whom fear belongeth Cap. 3. and in the Epistle to Tite Admonish those to be subiect to Princes and powers So dooth Peter 1. Pet. 2. Honour the King And in his second Epistle he saith that God doth preserue the vniust vnto the day of iudgement to be punished Cap. 2. chiefly those that walk after the flesh in the lust of vncleannes and despise the gouernment which are presumpteous and stand in their owne conceite and fear not to speak euill of them that are in dignity The like is read in Iudas Iuda Paul acknowledgeth this out of the ould law in the Acts of the Apostles Thou shalt not curse the Prince of the people Cap. 23. Wherupon Chrysostom inferreth this exposition I take it that he did not know at al that he was the Prince of the Priestes otherwise he would haue honoured him Shal I trouble you with the recitall of a fewe examples Theudas made a conspiracy but he was slaint so did Iudas of Galile Act. 5. but he also perished they that obeyed him were scattered abroad I conclude this with the terrible example and ruful end of Iudas the traytour of Iesus Christ his Master forsaken of God and of man of God for that hauing no grace he hanged himselfe of man for when Iudas bewailed his case to the Priestes Of Iudas the traytour two notes and confessed to them that hee had sinned betraying the innocent bloode What is that to vs quoth they see thou to it Mat. 26.27 C. 11. q. 3. Two notes we may gather out of Beda and R. Holcot both our countrymen the first th● cause the second the time the cause was mony● in Iudas that moued him to betray his master● which fault of Iudas Mat. 27. saith Beda many thi● day abhor as cruel wicked but they tak● not heede of it the other is the time wh●● he betraied him euen when hee had taken h●● Supper he went out and betraied him B●ware al traytours of Iudas ende beware a● auoide the cause that is hope of siluer and of a better change his chaunge was no Royall Exchāge but insteed of his Apostleship a rope Let vs dearly beloued seek no alteration of the state nor of the Prince let vs consider our blessed time better thā this vnkind Iudas did For we at this time are no lesse thē Iudas was both corporally fed with the plentiful prouision at Gods hande and also spiritually refreshed at the table of the lord and with the right vse of the sacraments From the lawe of Christ wee come to the opinion of Christian Fathers The iudgement of Christian Fathers Ignatius the Martyr alloweth no such rebellion but auoucheth the Scripture of God that God taketh this quarell of Princes vpon himselfe as hee said vnto Samuel he alleageth the Scripture of Moses saying This murmuring of yours is not against vs but against the Lorde God and setteth downe this seuere sentence No mā that lifteth vp himself against his better Epist 3. ad Magnesios wēt at any time vnpunished cōcluding thus Wherefore wee must reuerence our superiours for that it is no great matter to be cal●ed à Christian but to bee one as though hee would imploy Ad Scapul that those that are disloyall and ●ebels are not good Christiās The same rea●on Tertullian rendreth We are defamed as ●raytours against the Maiesty of the Emperour and yet Christians were neuer found to be Albimans nor Nigrians nor Cassians but he there discharging the Christiās chargeth the heathen who cōdemned the christians Christianus nullius est hostis nedum Imperatoris A Christian is foe to no man much lesse to the Emperour The office of Christians and priuat men is by Augustine thus described Cap. 23. q. 8. Quicunque Whosoeuer striketh euil men in that they are euil and hath a cause to kil them is the minister of God But hee that killeth or slaieth or maimeth

old Oak a tree not of life to them but of death called by them the tree of Reformation The tree of Reformation but it was the tree of Absalom vppon the which Miles their Gunner and two of their false Prophets were executed for they trusted in vaine Prophecies which were partly vttered in these verses The country gnuffes Hob Dick Hick With clubs and clouted shoone Shal fil vp Dussin dale with bloode Of slaughtered bodies soone This prophecy was a dreame their captaine Ket crept into a corner but was openly put to death his other brethren were hanged in chaines the rest of meaner sort hearing the pardon proclaimed by an herauld of Armes cast downe their weapons and lifted vp their voices praying to God to preserue King Edward There brake out a new stur in Yorkshier In Yorkeshiere False Prophecies cause of rebellion by false prophecies by a fond misliking of the Kings proceeding But here also the captains that thought to raise a great flame and to set al on fier made but a smoke wherewith they were choked themselues namely a poore man William Ombler and a simple parish clerke Thomas Dale and such like All these ment vnhappily by extraordinary means to turn al the Lawes of God and ordinaunces of Princes topsie-turuie About that time of these rebellions wee had set foorth by the authority of the King to these rebels an Eloquent oration by a great learned man Sir Iohn Cheeke Schoolemaster to the King Sir I. Cheek grauely and pithily dehorting them from such vprores as contrary to Gods word the honour of a King and the safety of the comon-weale which in mine opinion would make any hard heart to melt These former and foolish attemptes in the beginning pernitious and tragicall in the end might haue persuaded our countrymen to haue learned by their fore-fathers to keepe themselues within their tedder compasse of obedience The Raign of Q. Elizabeth But alas our Soueraign Queen Elizabeth hath felt too much of their wilfull disobedience and they tasted somewhat of hir prouoked seuerity Wherefore did Thomas Pearcie Earle of Northūberland Charles Earle of Westmerlande against the Lawes of God and man by forcible meanes set vp Masses burne Bibles and bookes of Communion Why did they rise themselues when they might haue been quiet And raise the people which should haue been taught obedience Let the death of the one and the miserable flight of the other the execution of Parson Plumtree at Duresme and of others hanged and beheaded at Knaues Mire not farre from Yorke be instructions and examples for subiects These and many mo cannot warne vs neither the history of Iohn Story prouidently caught beyond the Seas and trimly shipped into this lande and afterward iustly executed vpon a newe paire of Gallowes euen at this day commonly bearing his name Saunders li. 7. de visibili Monarchia Ann. 1566. neither the terrible end of Iohn Felton who vpon Corpus Christi day at London at the Bishoppes gate published the Declaratory sentence of Pius Quintus Pope making this Realme of England and the Queenes Maiesty a pray and a spoil to our neighbours and to al nations neither the beggerly and lamentable state of Iames Desmond neither of Iohn Desmond bearing himselfe too bould vpon an Agnus Dei and a ring sent from the Pope neither of Nicolas Saunders himself the rebellous preacher to the Irish-men Saunders and the rest in the end taken with a frensie these al while they bend the vttermost of their wittes and of their forces against the Maiesty of our Prince whom the Maiesty of God hath enthronized they al I say haue but knocked their heels against the prick spurned to their owne destruction and to the confusion of that Popish sect By these and manie others neither Campion nor the rest of the Iesuites new Incommers Campion other Iesuites and Inmates in this Realme coulde beware neither yet by them other new cutters and practisers could be warned neither yet to this day the people coulde bee taught or perswaded but that their holy fathers Buls and Decrees Declarations must be obeyed and that his waxe and his lead and his Pontifical presentes consecrated by his execrable authority may preserue exempt them from al daungers touch of our law hereafter from al perill punishment either in hel or in purgatory I am to passe ouer at this time other examples and ordinaunces of other countries adioyning to vs as of Flaunders and Fraunce which wee must differre till another time if God will In the meane time let vs aliena frui insania by the madnes of these men learne to bee wise as many of our predecessors both Princes and learned men of this Vniuersity haue doone and know that the Queenes Maiestie hath waded no farther in these causes than other Kinges of this Land who haue broken the yee before King Stephen perceiuing that Theobald Arch-Bishoppe of Caunterburie brought Popish laws from Rome into Englande by decree of Parliament condemneth them burned them as hurtful to a common weale Iohn Bale cent 2. in ape●●lice as Iohn Sarisbury beareth witnes in his eight book and two twentith chapter of Polycrat King Richard the second also molested with Romish affaires and tyranny of the Pope in Parliament holden at Westminster decreed and enacted that it shoulde bee lawfull for no man for any cause to pleade before the Byshoppe of Rome Polyd. Vir. lib. 20. for excommunication of any English-man by his authoritie and if anie such commaundement came from him it shoulde not bee executed vpon paine of losse of all their gooddes and perpetuall imprisonment and therefore great marueile that any such sentence of excommunication from such a forreiner and vsurper against our gracious Prince shuld in these daies of more knowledge by our countrimen be either receiued or harkned to or feared You dearly beloued I hope wil not and that you may not take an example by old Oxford Studentes who could ne would like of a Bull of Gregory directed against Iohn Wicliffe and therefore are chidden of the Pope that would suffer cockle and darnel of his heresie to grow among pure wheat in the beutifull fieldes of their Vniuersity You may also cal to minde that are ancients the daies of Henry the eight and Edward the sixt and iustifie the thinges to be true which I haue alleadged and much more which might bee said to this purpose to the proofe of this argument of Dauid that whosoeuer laieth hand of the lords annointed shal not be accounted innocent but shal be plagued for it The Lord giue vs grace to haue this doctrine fixed and setled in our heartes and expressed in our liues To whom bee all honour c. 1. SAM 26. 9 And Dauid said to Abishai Destroy him not for who can laie his hande on the Lords annointed and bee guitlesse 10 Moreouer Dauid said As the