Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	good_a	work_n	5,591	5	6.3844	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46828	The magistrate's duty in a sermon, preached at Saint Crux in the city of York, on Sunday, August the 16th, immediatly after the reception of the charter, and the swearing of the Lord Mayor and Alderman / by Chr. Jackson ...	Jackson, Christopher, 1638-1701.	1685 (1685)	Wing J68; ESTC R22682	14,480	34

seventy giving us hereby to understand that they were alwayes to be reputed a part of Moses so that he did hear and see and reward by them This hints to inferiour Magistrates that they should be faithful and true to their Prince and do every thing to promote his Interest Honour and Profit None will enable another to harm and prejudice him 2. Secondly let us examine what good and evil Works import Here the Effect is put for the Cause the works for the Workers of them for the Works themselves are not capable of such impressions Now Good Works to which evil are contrary are what are enjoyned by God agreeable to right Reason the dictates of Nature have the common consent of Civilized Nations and are profitable to Church and State the wholesome Laws and good Constitutions the approved Ordinances of any Kingdom City or Corporation are herein comprhended All vertues and excellent practices as Justice Temperance Chastity Charity Peace are intended by it Omnia recta utilia conjuncta cum Legibus as Tully specifies them are included As far as mens Duties to God and man concern the publick tranquility and settlement they are cognoscible by the Magistrate what is pious and sober what is orderly and laudable is to be upheld and countenanced by those that are in Authority what is prophane and unmanly unjust unnatural unmerciful is to be punished and restrained From this by the way take an Inference or two 1. First That it is the Works more then the Persons that the Rulers are to take notice of neither the greatest nor the least are to be spared when Criminals Thou shalt not as Levit. 19.15 respect the person of the poor nor honour the person of the mighty but in righteousness shalt thou judge thy neighbour In Deut. 1.17 it is Ye shall not respect persons in Judgement but ye shall hear the small as well as the great ye shall not be afraid of the face of man for the Judgement is Gods A Person if guilty and obnoxious is not to be spared because he is a Relation a Friend or Benefactor or in an high or low condition and if he be deserving and well qualified he is to have suitable encouragement and recompense tho' he be a Stranger no Friend Kinsman or Patron It is the Cause and Merits ● that they are to be guided by in their Sentences Decrees and Rewards they are to deal Impartially and indifferently in all their Inquiries Examination and Counsels It was not the greatness and quality of the Offenders that could dishearten Phineas or Nehemias from using sharpness and severity towards them 2. A second Inference from this manner of speaking is That Power is abused when what is lawful is prohibited or what is unwarrantable is imposed It is a saying of Tertul. that Legis injustae honos nullus est No Reverence is payable to what is Illegal Here the highest Power doth interpose they are injurious to none that prefer God before all None have warrant to punish any thing but what is evil in it self or by its Circumstances the Time the Place the Means may spoil an Action otherwise very commendable and so the best Matter because not well done may deserve chastisement and reproof the Almsgiving the Praying the Fasting of the Pharisees are greatly censured by our Lord. However It is bad Deeds that are to be proceeded against he that thro' Flattery or Covetousness or Revenge hath regard only to himself or to some of his Companions or Allies without equal Justice to all according to the Laws of God Nature his Conscience and Countrey that pusheth on forcibly to overthrow anothers Liberty and Property is cruel and Tyrannical for in so doing he ceaseth to act in the Capacity of a Publick Person and takes to him the Affections incident to a private Man and exceeds the limits of his calling and is a very naughty man 3. Thirdly Let us see what it is for Rulers to be a terrour to evil Works that is to Evil-doers It is so to strike aw into them that they may not dare to transgress by Threatnings Pecuniary-mulcts Fines Imprisonment and other ways and methods of Correction to deter them from or to punish them for the commission of Evil. Tho' a Ruler cannot alter their Dispositions make them good cure their impetuous inclinations yet he may obstruct their bringing them to light They are so affrighted that they will not publish them their sawcy Impudence is kept in their Mouths are muzled their Tongues tyed their Hands held that they do not break out into filthy opprobrious language into outrages foul enormities and villanies they are as some wild Beasts in Chains preserved from doing mischief their lusts rage and Boyle within but come not abroad for fear of the stroak of Justice I shall having made this way to the Words offer thence this Proposition That it is the Duty of all that have Authority to hinder men from and to punish them for evil doing Or Evil-doers are to be restrain'd and terrified by Magistrates Tho this be equally applicable to Parents Masters Bishops Generals and other Superiors according to the extent of their Authority yet I shall setting aside Oeconomical Ecclesiastical and Military Governours principally refer it to those that are Civil and political in opening the point before us For the Explication whereof I shall 1. Evidence That it is the Duty of Magistrates to terrify and punish Evil-doers 2. I shall inquire what Evil-doers in particular they are to punish and restrain they are to be a terrour to 3. I shall direct how they must terrifie and punish Evil-doers 4. I shall shew what Rules are to be observed that they may terrifie Evil-doers 5. And Lastly I shall propound some perswasives to induce Magistrates to perform this Duty namely to be a terrour to Evil-doers thence I shall pass on and add some Inferences by way of Application 1. First I shall evidence that it is the Duty of Magistrates to terrifie and punish Evil-doers This will be evident two wayes 1. This is the great Concern of their Office and Place they take vengeance in God's stead it is their trust they must not falsify it they are not to bear the Sword in vain the correction of Vice is the debt of Authority the Charge of David upon the account of Shimei after the Recital of his Crime is as in 1 Kings 2.9 Now therefore hold him not guiltless for thou art a wise man and knowest what thou oughtest to do to him but his hoar head bring thou down to the grave with blood It was but what he ought to do to such a Blasphemer and Reviler of Majesty He in vain as one saith here owns a Deity in Heaven that is so rude to his Image on Earth It is reported in Judg. 18.7 That the inhabitants in Laish liv'd in a dissolute careless manner for there was no Magistrate in the Land to put them to shame in any thing There was