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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	good_a	reason_n	2,537	5	5.2979	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30531	A just and righteous plea presented unto the King of England, and his council, &c. being the true state of the present case of the people, called Quakers, truly demonstrated, and justly pleaded, on their behalf : and this is laid down in six particulars ... / by ... Edw. Burroughs.	Burrough, Edward, 1634-1662.	1661 (1661)	Wing B6011; ESTC R14916	30,489	41

and because it weakens the Righteous in their good and upright wayes and strengthens the Wicked in their evil wayes therefore it is an Enemy unto the King VII Persecution is an Enemy unto him because it tends to render him dishonourable both in the sight of God and all good Men through the World for it will shew that he is cruel and bitter and perverse and that he wants Humility Meeknesse Forbearance and Patience if he be guilty and this is dishonorable to have and profess evil qualities and properties and to be without the good and by Persecution this will be made manifest to all the World and ever was in all Ages that the Persecutors of good Conscience gained unto themselves Dishonour and Reproach of all good men in all Ages after them for they were men full of Rage and Malice and Passionatness and wanted Patience and Humility and this made them Dishonourable And the case will be the same with the King if he be a Persecutor for Conscience sake and he will be dishonourable both in this present time and in Ages to come and this by Persecution and therefore it is his Enemy that will work many Mischiefs and Evils upon him if he be not wholly delivered from it VIII Persecution is an Enemy to the King's Person and Authority because Persecution for Conscience sake is of the Devil it is of his spirit and not of the Spirit of God to persecute imprison kill and destroy mens Persons and Estates because of their Religion-sake when as no unjust dealing nor unrighteous conversation can be justly laid to their charge but only for and because of such Profession and Practice in Religion to persecute any because hereof this is of the Devil and that which is of the Devil is the King's Enemy and an Enemy to all Mankind and such is Persecution and therefore it is a deadly mortal Enemy which wounds Kings Princes and Rulers that ever have had friendship with it and therefore let the King avoid this great Enemy lest its effects prove miserable IX It is the King's Enemy because it is according to the Example of all the wicked Kings and Rulers that ever have been through Ages and Generations as of Pharoah Ahab Herod Nero and many more who were Persecutors of People for Conscience sake who gained unto themselves thereby Reproach Infamy and Misery from God and men and to follow their Example is the King's Enemy and such is Persecution if he should persecute for Conscience sake and about Religion and the Worship of God then he follows the Example of wicked Kings and this will be his Enemy and will work woful effects if so be he walk in the steps of the Persecutors of old and love that which is his Enemy X. Persecution is the King's Enemy because the end and effects of it is Misery and Destruction upon all that persecute the Heritage of God What was Pharaaoh's end and Herod's end and Nero's end was not their end woful and miserable to God and shameful to men And Persecution for Conscience sake will bring the same effects at this day the end of all Persecutors will be Misery and Shame even in the Day of the Lord when He comes with Iudgment and Vengeance and to reward every man according to his deeds then will He reward Persecution and Persecutors with his fierce Wrath and they shall know the Justice of God's Judgments executed upon them And therefore happy will the King be if he keep himself clear and put far from him this Enemy Persecution Three CONSIDERATIONS I have to present unto the KING for Conclusion I. THe Strength and Safety and Prosperity of the King and his Government stands in the Union good Affection and Love of his Subjects and the People of these Kingdoms one to another and to the King and the more that the People of the Kingdoms are in Love and Union and good Affection one with another and to the King the more strong and safe and prosperous thereby is the King and his Government and the more like for a long and happy Continuance and Establishment And it is the Love and Union and Affection of the sober and grave and just and upright People and of the Meek of the Land that is the Kings Strength and Safety and will much tend to his Prosperity and to the establishment of his Government and Authority and the Kings Safety and Strength and Prosperity doth not depend upon the Affection and Acclamations of the Ruder sort and of the Wild Multitude though such profess great subjection and cry up the King and his Government and drink his Healths and swear the Destruction of all his Enemies and have much love and great Union for the King and are for him to serve him and swear Fidelity and engage themselves very highly in words and gestures for the King yet the King and his Government is no whit the safer nor more strong nor prosperous because hereof for his Prosperity and Establishment depends upon the Love and good Affection of the Just and Upright and Temperate and Meek Men of the Kingdoms and not upon the love of the Rude Multitude such cannot be a blessing to him in their Vaunting and Boasting and Rudeness nor can be stand by them but must stand in the Establishment of his Government by the Love of such as fear the Lord and depart from all Iniquity by the good Affection of such and their Faithfulness and Love may the King be happy and blessed Therefore let him strive to please such and to gain their good Affections to be united to him and this may adde to his long Continuance II. It is the doing of Justice and Truth and allowing all just and equal Liberty to all People under his Authority that will gain upon the hearts of all just and good People and as Righteousness Mercy true Judgment and Truth is brought forth in the Land and all the contrary limited in the King's Government this will gain much upon the Hearts and Affections of all good People to be united in Love one to another and to the King And this is the way of the King's Prosperity and to make his Government established if so be that he exercise his Rule and Authority in Love and Meekness and equal Iustice and Mercy and love Righteousness and Truth and hate and deny all the contrary and limit it then the spirits of all People in the Kingdoms would be subjected and subdued under his Power and he should rule over them and his Kingdoms be established prosperously and this is the way of an happy Government But if so be the King put on Rigour and be fierce and cruel and think to subdue all under him by Will and Force without shewing Justice and Reason to answer the Consciences of his Subjects in all his proceedings This way can never be prosperous nor establish him in his Authority but it will work the contrary effect For if Oppression be brought forth and heavy Yoaks laid upon the back of the Poor then will the Wrath of God and of men be kindled against him and Murmurings Strifes and Contentions will arise in the minds of men against him and the Oppressions of the Poor will reach unto Heaven and God will hear and revenge their Cause So that it is ruling and exercising Authority in these Kingdoms in Justice Righteousness Love and good Reason that must gain the hearts of People unto right Subjection to make the King and his Government happy and established and Rigour Force and Cruelty will never make the King happy but will work contrary For the People are wise and Understanding will not long bear any degree of the yoak of slavery III In as much as the People of these Kingdoms are divers and divided and contrary in Judgment one to another in many things and so are dis-united into several Opinions and Parties the King ought to rate in Wisdom and Love over them all and to shew equal Iustice and Liberty and to exercise Righteousness towards them all alike notwithstanding their Difference in Religion and Judgments for if he shall give Liberty to some and oppress others if he do joyn with one way and promote that and the men of one Judgment be tolerated and all other wayes and all others that are different in Judgment be persecuted and oppressed and sought to be destroyed this is not the way for the King to prosper nor to be established to perpetuity for there seems to be no one way so strong or any one sort of People so many for the King to cleave to and allow and seek to destroy all the rest because there is of other sorts of people that ballance that sort in opposition and so the King and his Government seems not secure if he take hold of any one sort of People only to stand thereby in opposition to all the rest persecuting of them because there are many of other Sects that will be discontented and murmur if not more So that the King's Safety is and the Prosperity of his Government and the Establishment of it seems to be by giving Equal Liberty and Iustice and shewing Love and Tenderness to all of all Iudgments and then he may stand by all and none will oppose him but all will be ready to defend and preserve him for he may stand established and be happy in his Government by engaging all Sorts to him through Love and Righteousness and Liberty towards all but he cannot according to my Judgment be established nor prosperous if he choose only the men of one Judgment to stand by and cleave only to that and persecute and seek to destroy all the rest that are different and so only make one Party his Friends and disengage all others in Love and Affection This seems I say not the way of Prosperity Let the King consider it and the Lord give him a right understanding FINIS London Printed for Robert Wilson at the sign of the Black-spread-Eagle and Windmill in Martins l' Grand 1661.

bind our selves in that manner and to give such Security so called lest we should betray our own Innocency and render our Cause to false Reputations in that behalf and lest we should fall into a Remedy to clear us of false Suspitions worse than the Suspitions themselves by laying our selves liable to greater suffering in answering to our Accusations falsly objected than our suffering can be by the Accusations themselves and evil-minded men do often take greater occasion against us in answering false Charges and groundless Suppositions laid against us than they can take by the false Charges and Suspitions themselves and so we cannot bind our selves as aforesaid to fulfil the Wills of men and thereby expose our selves to a far greater suffering to be taken in it for to escape a lesse II. But as for living peaceably in the Land and being subject in all just and good things to the King and his Government and not to plot against them nor to harm any person whatsoever but to be in love with all and in good behaviour towards all and to answer to any thing justly required of us This is our Principle to do and hath ever been our Practice and we are bound by the Law of God to perform this in every particular and we can fully make Confession hereof and testifie it in Yea and Nay according to the New Covenant and Christ's Command who hath said Let your Yea be Yea and your Nay Nay but not by an Oath nor binding our selves upon such Penalties and Forfeitures in Engagements by sums of Money out of the Counsel of God and our Yea and Nay in this and all other cases is more binding to us than all the formal Engagements of others and we make as much Conscience to perform our Yea and Nay as any others do their Oaths or Bonds and if we do not but do plot and rebel and be of evil behaviour towards any then let us suffer the same as if we had bound our selves in Forfeitures of great sums of Money and broken such our Engagements and no man need in any case bind himself upon such Pains and Forfeitures not to break the Laws of the Land when as the Justice of the Law will be executed upon him if he transgress it whether he bind himself or not beforehand not to break it and this is the thing we alwayes offer here we are if we bave broken any Law let us suffer according to the Law and if at any time we are found guilty of transgressing the Law let us then suffer accordingly whether Death or Bonds we crave no favour but the Execution of just Law And in the mean time being we are clear of Rebellion and other Transgression Who shall accuse us or who can reasonably require such or such Engagements of us to do or not to do or answer so or so seeing we must in Justice suffer the punishment of the Law when we transgress it which we must do if we are at any time guilty whether we beforehand bind our selves to the contrary or not And also if we should bind our selves by the Engagements of such and such Sums of Money to live quietly and not to rebel yet we should be no better trusted because thereof for that would not slay the principle of Strife and Wars in us but rather cause us to murmur because of our bondage and strive for liberty and also if we were men of dispositions to war and plot c. it cannot be supposed by reasonable men that any Engagement by any sum of Money would bind us from it upon occasion seeing we might hope in such attempts to save our Sums of Money and to gain far more advantage or else we hazarded to lose all and to gain a greater advantage if we were men of strife we would not doubt to attempt to lose a lesse and we being men not of strife we cannot bind our selves as aforesaid in this or any case neither can any in good reason desire the same of us if they rightly consider the case III. These things considered it is fully manifest That upon good Reason and a clear Conscience we do refuse and deny to give Bond and make such and such Engagements by Forfeitures of Sums of Money It is I say in good Reason and Conscience and not in any wilfulness or stubornness or contempt of Authority that we do it nor as though we were guilty in such mater suspected and durst not answer the Law but we do it to keep our Innocency clear and not to betray it into real cause of doubt that we are guilty 2. That we may not lay our selves liable to a greater suffering by answering false Suspitions and Accusations as it often happeneth in the proceedings in course of Law 3. That we may not come under men of evil prejudiced minds that seek more occasion against us than they have and we may not fulfill their wills and to give them occasion against us when as in the Accusations they have justly none 4. That we may not expose our selves to be entrapted and ensnared into greater Sufferings to avoid a less 5. That we may walk in the Doctrine and Command of Christ Iesus who hath commanded to let our Yea be Yea and our Nay be Nay and whatsoever Oath or Engagement out of the Counsel of God is more comes of the Evil which we may not do These with some others are Reasons and Causes why we cannot for Conscience sake bind our selves in such kind of formal Engagements out of the Will of God to do or not to do to answer this false Suspition or the other but we do deny it out of good Reason and Conscience And also there is no Example for it that we know among the Saints in former Ages that any of them ever bound themselves to any Kings or Rulers in any such kind of Engagements neither can we at this day but as I said If we transgresse the Law let us suffer by it if we are already or hereafter be found guilty we desire nothing but the just execution of just Laws and in patience we shall bear it but beforehand we may not bind our selves in formal Engagements out of the Will of God to promise upon Forfeitures and Penalties what we will do or say or what we will not do or say for at the Will and Disposure of the Almighty we are in all things and cases and it is our Principle and Belief That we abiding in the Fear and Counsel of God can be no other than peaceable just righteous and innocent in the Land So that whatsoever we may or do suffer for this case of denying to give Bond or engage our selves so and so as aforesaid it is for Truths sake and such our Sufferings are Persecution and unequal and we must commit our Cause to God who will plead it in his season if that we are persecuted for the cause of groundless Suspition and because we cannot engage

of that Spirit of God ruling in their Consciences in such their Religion yet if they suffer only for their Religion sake while yet they walk uprightly as men in all outward affairs relating to the outward man This also is Persecution and such are persecuted for their Religion sake though not wholly for Righteousness sake and none ought to suffer as such under the Authority of any King Prince or Power but if such do suffer as I have said and that for their Religion sake only so though yet their Religion is not perfectly according to God yet they are persecuted and this is Persecution And thus I have in short described and defined what Persecution is in it self and who it is that are persecuted and I shall now shew how great an Enemy Persecution for Conscience and Religion sake is unto the King's Person and Authority Persecution for Conscience sake and for difference in Matters of Religion is a great Enemy to the Person and Government of the King it is I say a destroying and devouring Enemy and the fruits and effects thereof may work terrible destruction yea this Enemy Persecution hath often wrought overthrow in Kingdoms Let the King strive to be delivered speedily from this great Enemy which is fierce and cruel and may work woful effects in this Kingdom also and the King may be more blessed in his Person and Government if he remove far from him this Enemy Persecution I. It is his Enemy because its effect is to eat out the Affections of many good and sober people from the King and may make their Love and Affections dye to the King's Government when they behold and consider the Persecution of many good and peaceable People for Righteousness and good Conscience sake when as no evil doing between man and man can justly be laid to their charge but only for the matter of their Religion and the exercise of their Consciences towards God and if such suffer cruel Imprisonment unjust Fines and grievous Vexations for such cause it may weaken and eat out the Affections of good People and divert their Love and good Desires from the King and his Government in which such Persecution is brought forth and that which diverts the Peoples Love from the King is his great Enemy and such is Persecution II. Persecution is the King 's great Enemy because it may kindle Heart-burnings Envyings Strifes and Murmurings among his Subjects while some are tolerated in the Profession and Practice of their Religion and others persecuted and imprisoned for the same cause and this kind of dealing exerciseth the King's Subjects in harsh dealing one towards another and gives great occasions for Quarrelling Envyes Debate and Malice one against another even when some execute Persecution upon others haling them to Prison spoyling their Goods and the like and this kind of dealing I say whilst the Authority of the Land persecutes one sort of the King's Subjects by the hands of others it tendeth much to great Division and Distractions amongst the People and it is not for the King's safety but for his great dishonour and disadvantage every way to have the People divided into heart-burnings and quarrellings against one another and therefore Persecution is the King 's great Enemy because it worketh such evil effects III. It is his great Enemy because it is contrary to the Trust which God hath reposed in him in promoting him to be King over these People for God hath not committed Power to him to judge in the Cases of Mens Consciences and to persecute any because of the exercise thereof whether they be of this Profession and Practice in Religion or the other yet living peaceably and uprightly as Men he ought not to persecute any nor to suffer them to be persecuted by nor under his Authority but he ought to defend and preserve all mens Persons and Estates in their Just Rights from the violence each of others without respect to what their Profession and Practice of Religion is but if the contrary be brought forth it is contrary and not answerable to the end of God's Restoring Him to these Kingdoms and if He do not what God hath justly called him unto but otherwise this is his Enemy and such is Persecution for Conscience sake it is contrary to the end of Just Government and wherefore God hath Restored him and therefore this Persecution is an utter Enemy both to the King's Person and Authority IV. It is his Enemy because it provokes the God of Heaven and Earth over all to be offended with him for He is provoked and vexed because of the Persecution of his People in this Age as ever He was in all Ages and if the King be guilty thereof it incurreth God's great Displeasure against him for God was ever offended with Kings Rulers and whomsoever that were Persecuters and he is the same at this day and whatsoever it is that provokes God to Anger against the King that is his Enemy And such is Persecution of People for the Profession and Practice of their Religion when as no Evil can be charged upon them in things between Man and Man and therefore let the King beware of this woful Enemy that waits to wound him for if the God of Heaven be provoked against him How great is that Enemy which brings it to pass V. It is the King's Enemy because it not only provokes the Lord to Anger but to Iudgment Persecution is the cause wherefore God brings grievous Iudgments and Vengeance upon whomsoever are guilty thereof and the effect of Persecution is Plagues and Misery and it incenseth God to Anger and also to Destroy and therefore let the King beware of such a deadly Enemy as should cause God to destroy him and such an Enemy is Persecution of Gods People for Conscience sake it draweth down the Wrath of God upon Kings and Kingdoms upon Rich and Poor upon High and Low that are guilty of it for it is the fulfilling of all other sins and it hastens to bring destruction upon all that are guilty and this effect it will work upon the King even this his Enemy Persecution if he turn not from it and overcome it and banish it from him for it is the cause of both inward and outward of both internal and external Plagues and Judgments of God VI. Persecution it is an Enemy to the King because it will work to weaken the hands of Iust and Sober and Righteous Men it will weaken their Love and Affections and it makes their hearts sad and Wo is unto them that make sad their hearts whom God doth not make sad and this doth Persecution and it doth not only weaken the hearts and the hands of the Righteous and Sober Persons but it strengthens the hands of the Rude Ungodly and Prophane through the Land and that which strengthens the Wicked and the Rude Multitude in Wantonness Scorning and Prophaness that is the King's Enemy but such is Persecution for a good Conscience sake