Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	love_n	3,006	5	5.2017	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05281	Great Britaines, great deliuerance, from the great danger of Popish powder by way of meditation, vpon the late intended treason against the Kings most excellent Maiestie, the Queene, the Prince, and all their royall issue: with the high court of Parliament at Westminster, there to haue been blowne vp by the Popish faction, the fift of Nouember, 1605. If God of his great mercy had not preuented the mischiefe.; Great Britaines, great deliverance, from the great danger of Popish powder.	Leigh, William, 1550-1639.	1606 (1606)	STC 15425; ESTC S103613	18,263	36

rods and euer so Vt nec vigor sit rigor nec mansuetudo dissoluta as neither your force be rigorous nor your forbearing retchlesse but say with the Orator in the temper of both Natur a me clementem fecit Respub seuerum postulat sed neque natura nequeresp me crudelem efficiet Nature hath made mee mild the commō-weale requires I should be seuere yet neither Nature nor the common-weale shall euer make me cruell And if any man shall scandilize thee of crueltie in thy iust seueritie say ô where is loue I answer Ne timeas cōtra charitatē esse sivnius scandalū multorūpace cōpensaueris Melius est vt pereat vnus quam vnitas Neuer feare the breach of Charitie where with the scandall of one yee may recompence the peace of many for better it is that one dye of many then that the vnitie of all should be dissolued He was wise that said it and I hope the wisedome of this age will approue it take the drosse from the siluer and there shall proceed a vessell for the Finer take away the wicked from the King and his throne shall be established in righteousnesse but beware of delaies for they are dangerous in the executiō of iustice they are deadly dangerous according to that Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to do euill Witnesseth Ely his impunitie towards his children which lost him the Priesthood with his life and brought vpon him and all Israel so heauie a iudgement as Phinchas wife dying left the memory thereof for all succeeding ages whē she bore a sonne and called him Iuabod that is the glory is gone frō Israel Happily Ely spared them for that they were his children and out of his loue and fatherly affection towardes them He deemed it lesse sin to shew some indulgence but one saith well Iustitia non nouit patrē non nouit maetrem non nouit seipsum Responde mihi Iuditium dixit Nathan sic Dauid dedit inditium contra seipsum Dauid gaue iudgement against himselfe in a Plea of faith and fact How then may Princes spare others if they bee found guiltie in either of both Hierome is more peremptorie in a case of like importance When hee saith Licet paruulus excollo pendeat nepos licet sparso crine scissis vestibus Vbera quibus tenutriuit mater ostendit licet inlimine pater iaciat percucatum perge patrem siuis oculis ad vexillum crucis euola solum pietatis genus est in hacre esse crudelem gladium tenet hostis vt me perimat ego de matris lacrimis cogitabo propter Patrem Christi militiam deseram cui etiam sepulturam christi cause non debeo which I may English thus Although thy little Grandchild cling about thy necke and say spare father Although the mother come forth with spred haire and torne raiment and shewe thee the pappes where once thou-sucked thy life with her loue and say spare sonne Although the father cast himselfe downe vpon thy threshold to keepe them tread vpon thy father and with dry cheekes fly to the execution of thy profession It is an onely point of godlines in this case to be cruel and a soueraigne Pittie to be pittilesse Shall the enemie hold vp his hand to Wound the Church and shall I think vpon the teares of my mother shal I because of my father cease to fight for my Christ to whom I owe no buriall for the cause of my Christ but am to leaue the dead to burie the dead whilest I followe him Whereupon I may wel say that mercy may haue it excesse and pittie may be great crueltie especially then when it ouerflow ●●to the good mans danger mistake mee not I like of loue but when it is tempred with feare I like it better I know it may do much with the better sort but not with the greater according to that of Augustine Meliores sunt quos dirigit Amor sed plures sunt quos corrigit timor They be better whō loue directeth but they be moe whō feare correcteth and therfore the temper of both is melodious in the eare of a sanctified setled estate And so to draw towards an end and at last to conclude out of that which hath bene spoken both of former Popish cruelties and out of our happie deliuerance from their last entended treasons powdered with so many mischiefes I say in caution of future peril by mē of that generation Take heed of Poperie take heed of Papists and tollerate neither their cause nor person for if you tollerate the cause it will infect the person if you tollerate the person it will credit the cause therefore to tollerate neither of both in a state so sanctified as ours is I hold it safest What then is to be done will some say away with both head and taile for Poperie kept vnder will practise treason if it get aloft it will play the tyrant therefore no way to haue it is safest and with least danger Further my aduise is that you trust them as little as you may neuer cōuerse with thē but for their cōuersiō if after once or twice admonitiō they grow refractary Deuita knowing that he that is such is peruerted and sinneth being damned of his owne selfe I say trust them not for they are faithlesse and hold it for a doctrine that fides non ●st seruanda-cum Hereticis of which number they reckon all the Protestants of this land to be Againe take heede of them for they are busie bodies and walke inordinately amongst you they are impatient of our profession great peace and much plentie they compasse Sea and land to make one of their owne profession and when he is made he becomes two-fold more the child of hel then he was before These busie bodies take no rest and to haue no rest day nor night is proper to such as worship the beast and his Image and to whomsoeuer receiueth the print of his name Beware of their blind guides Iesuits Seminaries and Seedsmen who to betray the truth sowe the tares of all treasons at all times and in all places they are the Frogs of Egypt that leap into kings chambers busily possesse the Courts of Princes mightie men either to poison their hearts with the enchaunted Cup of Romish superstition or to bereaue them of their liues if they fashion not to their deuotions they leaue the Pulpits they flye from the hornes of the Altar they disclaime the Oratories and they become men of estate managing the Empire and marshalling the common-weale of Princes so as I may well say of these new Nouices as was said of the Monks of old Quicquid agit Mundus Monachus vult esse secundus Where euer the world is one the Romish Cleargie will be another Lastly beware of mixture and shun the sinnes of Samaria

who were a mixed people and of a confused Religion tollerating both the persons and causes of Idolatry As you may reade in the 2. of Kings 17. vers 24. for the persons And vers 23. for the cause And the Iewes in the daies of Christ thought it as greeuous an imputation as they could deuise to laie vpon him when they said Say we not wel that thou arta Samaritan and hast a diuel And surely so it is for to be of two religions is to be of no religion and to tollerate both is to confound all either in a kingdome or in a conscience It is memorable and it may goe for a Caution to all Christian Kings and Princes what is recorded in this case of the vnconscionable offer of great Chan the Tartarian Prince of whom Lipsius reporteth that when Stephanus that mightie King of Poland was dead he amongst others sent his Legat to the assembly where the new Creatiō was with these three motiues to moue them to make him King 1. First that he was mightie and could bring myriads of horsmen out of his owne lands either for the defence or inlarging of their kingdome of Poland 2 Secondly that he was frugall could liue in time of famine onely with horse flesh 3. Thirdly for the Religion whereof he heard there was much dispute among them that he was indifferent saying Tuus pontefex meus pontefex esto tuus Lutherus meus Lutherus esto Your Pope shall be my Pope and your Luther shall be my Luther It was the Tartarians sinne to be so indifferent and so readily to offer a tollerance and it was the Polonians sinne so long to suffer a mixture of many or moe religiōs then one in a kingdome And yet how euer either feare or folly moued the Polonians for the time to endure it and to staine their kingdome and conscience with so great a brand of wickednes notwithstanding the Emperours large offers otherwise yet that of Religiō was thought so ydle as they reiected it with laughter saying Ecce hominem paratum omnia sacra deos deserere regnandi causa But good Lord how inestimably are we beholding to thee our good God for so great a mercy as to giue vs a King in thy loue when we were a people not to be beloued whose Princely relish sauoring true pietie did so much distast either an alteratiō of the religiō we haue or a tolleratiō of any other as in publique he did cōtest against both in these words I doe protest before God and his Angels that I am so constant for the maintenance of the Religion publikely professed in England as that I would spend my deerest blood in defence thereof Rather then the truth should bee ouer throwne And if I had ten times as many moe Kingdomes as I haue I would dispend them all for the safetie and protection thereof And likewise if I had any children that should yeelde either to the Popish faith or faction I desire of God that I may rather see them brought to their graues before me that their shame may be buried in my life time neuer to bee spoken of in future ages By the Lawe of GOD no man may weare a coate of Linsey-wolsey If I may not weare a garment so woven vppon my backe may I weare a Religion so twisted within my heart May Princes tollerate it in their Kingdomes May fathers in their families It were a grieuous imputation to either of both and that which the aduersarie himselfe would neuer yeelde vs they will neither tollerate vs nor ours and why should wee endure either them or theirs If the euill will not yeelde to the good why should the good yeeld to the euill Doe but mention a tolleration of Religion in Rome and Rome will be ragious doe but speake of such a thing in Spaine and it will be thought prodigious France is fearefull in deliuering it Edicts and whole Italy is resolute neuer to yeelde either to our cause or persons Why should wee then endure either them or theirs in their knowne Idolatrie Were the Law of God on foote that Idolaters should die the death soone would the controuersie be determined and motions for tollerations in Christian common-wealthes would seldome bee mentioned but whilest we demurre vpon the point and stand a disputing whether Papists be Idolaters whether Rome bee Babilon the Pope Antichrist his Religiō antichristiā whether his louers friends be enemies to the state and dangerous to a Kingly rule I say whilest we demurre vpon such doubts and are a debating the Question Poperie will encrease and presume to gaine if not an alteration yet a tolleration If not a tolleration yet a connivence and if not that yet such a personall respect and fauour of some as will endanger the state of all if wee endure it any longer By the lawe of God the Idolater I say againe must die the death Exod. 22. 20. And if an Israelite will goe in and dally with a Midianite before Moses and in the sight of all the congregation zealous Phinehas with his speare in his hand may enter the Tent and thrust them through that the plague may cease from Israel Numbers 25. 6. The Lord hath sworne that hee will warre with Amaleck from generation to generation Exod. 17. And amongst other ordinances laid down by God for his people this was vrged againe to be remembred thus When the Lord hath giuen thee rest from all thine enemies and the land for an Inheritance to possesse it then shalt thou put out the remembrance of Amaleck from vnder heauen forget it not Deut. 25. 19. And 400. yeares after Saule was plagued for sparing Agag of the Amalekites and not executing of that lawe The Lord I can assure you requireth a through conuersion from sin And why not a through subuersion of sinne The Tabernacle of God hath it Censer Snuffers Beesome to purge the Sanctuarie sweepe away the filth if you build the rubbish must be remoued ere you lay the foundation be the body neuer so healthfull it will decay without an euacuation and vntill you take away the drosse from the siluer ye can neuer make a vessel for the Finer It was Ieremies moane at Anathoth in the land of Beniamin the bellowes are burned the lead is consumed in the fire the founder melteth in vaine for the wicked are not taken away As if he should say All our labour is lost and it is in vaine that we haue wearied our selues with our praier and Preaching if the wicked be not taken away As it is apparant this day by the baser sort of these audatious Rebels too much emboldened by his Maiesties most gracious and godly clemency which they haue abused and whom if they had requited with such an vnkinde kisse of killing crueltie yet might he haue said with the Orator Non vitiū nostrū sed virtus nostra nos afflixit Yea to speak frō a more powerfull spirit his Mastie and Senate being then about a worke of so great consequence both for the good of the Church and common-weale If that Court then had bene their coffin and they had died so doing yet might they haue said in the silence of their soules Happie is the seruant whom when the maister commeth he shall find so doing The Lord direct all as may be most for his glory though neuer so much to our triall and keepe vs O keepe vs Lord from this ill kind of men Roote out Poperie from the hearts of this people set vp thy truth ô Lord saue thine annointed In Sionis gaudium Anglo papistarum luctum Lord saue thine annointed that he his may be still vnto vs and ours as an hiding place from the wind and as a refuge for the tempest as riuers of water in a dry place and as the shadow of a great-Rock in a wearie land Then shall our-land take vp this prouerbe against the King of Locusts and all his crawling Agents It shall say as Israel and Iuda did of their Luciferian tyrant How hath the oppressor ceased the gold-thirstie Babel rested the Lord hath broken the rod of the wicked and the Scepter of the Rulers which would haue smitten this Land in anger with a continuall plague and ruled our Nation in their wrath but thy pompe ô Lucifer is brought downe to the graue the sound of thy vialls The worme is spred vnder thee and the wormes couer thee while England is at rest and quiet ô sing for ioy and sing to the praise of God in all your flockes and families the Psalme 124. Dauidica sentit qui Dauidica patitur Sing it with Dauids passion and it will be Mel in ore in aure melos in corde Iubiseus honie to the mouth musicke to the eare and a ioy to the heart And thou Lord God almightie maker of heauen and earth and preseruer of men so blesse vs out of Sion as wee may see still the beautie of our Church and Countrey the Soueraigne safetie of our King Queene Prince and Royall progenie the honourable Bench of our worthy Councellors Peeres and reuerend Fathers with the subuersion of Antichrist and peace in this our Israel Amen Amen FINIS 2. King 8. 11. 12. c. Reuel 9. 17. See the Mutabilitie of France for the nūber Lamen 5. 8. c. Lamen 5. 4. c. Lamen 3. 5. 3. Reu. 9. 11. Acts 5. 39. Iosua 10. 12. c. Eccle. 44. 8. c. Zach. 4. 9. c. Psal. 149. 4 Zach. 4. 10. 11. c. Gen. 32. 3● Gen. 1● 14 Hose 2. 1. Psal. 149. 4 Psal. 74. 13 Iob. 22. 29. 30. Gen. 18. 23. c. Psal. 35. 1. 25. Esay 24. 11. 12. 2. Sam. 1. 19. c. Reue. 8. 1 c. Psal. 148. 11. c. Psal. 147. 12. c. Psal. 149. 6 c. Iudg. 5. 20. 21. Io. 3. 30. Reue. 18. 2. c. Gene. 41. 32. Ezec. 35. 56. Psal. 2. 10. c. Psal. 45. 10 Iudg. 8. 20. 21. Prou. 25. 4. Eccl. 8. 11. 1. Sam. 4. 21. 22. 2. Sam. 12. 5. c. Mat. 23. 15. Reue. 14. 11. Ioel. 8. 48. Lipsij monita Exemp Polit. 3. lib. 20. 11. Deut. 22. 11. Deut. 13. 9. 1. Sam. 15. Ieremy 6. 29. 30. Psal. 12. 7. Isaiah 32. 2. c. Isaiah 14. 4.