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	speak_v	2,685	5	4.1963	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26927	Fair-warning, or, XXV reasons against toleration and indulgence of popery with the Arch-bishop of Canterbury's letter to the King and all the bishops of Irelands protestation to the Parliament to the same purpose : with an answer to the Roman-Catholicks reasons for indulgence : also the excellent reasons of the Honourable House of Commons against indulgence, with historical observations thereupon.	Baxter, Richard, 1615-1691.	1663 (1663)	Wing B1263; ESTC R15222	25,663	47

fine is intollerable in England and doeth mens reason tell them that the inquisition is tollerable in Spain Be not partiall in your selves but judge righteous judgement desire no more in reason from us then you would in reason allow us Should not be persecuted alas for you how modestly you insinuate should not be persecuted you meane no harme only you would not be oppressed very good and how are you persecuted your Priests are safe your estates are intyre your way is connived at and yet what paines you take to prove you should not be persecuted will you never leave your trickes thus when you lived peaceably among us you perswaded the World we eate you up we oppressed we tormented you in so much that some of your people take us for Devils and not for men and think England is an Hell or a Purgatory as well for Papists as for Ho●ses Fye upon these Religious cheates and devout frauds is this the way to uphold an holy cause what will yee lye for God and do so great an evil that any good may come thereof God forbid should not be persecuted A subtle yet a palpable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O sirs this is not the first time you meant more then you spoke i. e. should be tolerated and at full liberty to deceive and be deceived not be persecuted that is in the English that was spoken in Queen Maries dayes persecute we are not ignorant of your devices we know that an Indulgence to vice is a punishment to virtue that a toleration of errour is but a subtle oppression of truth and an indulgence to you is but a sly persecution of us you know we desire not to persecute you but to secure our selves we make no Laws against your Religion but for our own we onely establish the truth we apprehend and take care that we be not seduced to the errours we fear If you will needs oppose these Laws which you know will punish you undermine this truth which you know will prevail against you and promote those errours which you know will undo you blame us not your ruine is of your selves we may say that we desire not you misery if you suffer any but that you should turn from your evil ways and live among us Not be persecuted If we persecute you it is onely in part of your Estates which you can easily part with and live very well that we may save your souls we correct that we may reform you we give you over to some punishment that you may be saved in the day of the Lord. What you think severity is the greatest mercy what you call cruelty is the greatest kindness in the world as being a kindness to souls and that for Eternity Should not be persecuted and who of you is persecuted 1. Not your Priests for they are onely enjoyned to stay in those forreign parts whither they went against Law and Allegiance of their own accord and forbid their own Countries which they have of their own accord forsaken If they stay at home they may have the priviledge of Subjects if they will run beyond Sea for order and power to do mischief here they must be punished as fugitives for the world must know that the French Spaniards c. do not suffer with us onely such English men as must needs go abroad to learn that mischief which they may practice at home 2. Not your People for they onely pay little more then others towards that charge of the Government which they occasion you endanger our Government more then others you pay a little more towards the support of it then others It 's true you are charged two parts of three of your Estates but you usually come off with a slight composition which you may very well afford towards the security of the Government which you so much hazard Is it persecution to allow something of your superfluities for the Kings necessities especially when it is not so much as the Pope extorted from you when he called England Puteus inexhaustus You pay nothing now for Bulls Pardons Licenses Dirges obits Vestments Crosses c. You may have a cheap way of serving God and therefore I hope you may afford his Majesty the more that he may maintain that way Should not be persecuted You are not persecuted for Religion but punished for disobedience You say you disobey for conscience sake be that between God and you the Magistrates observe your actions and punish them your hearts they know not and therefore they judge them not There is no governing of Mankind if the Magistrate must not punish mens actions which he seeth but indulge them for their conscience which he seeth not Should not be persecuted You are not persecuted but onely disabled from persecuting us you are weakned in your Estates onely that you may not ruine us you are uncapable of power that you may not oppress us to live quietly soberly and honestly you have enough to live seditiously dangerously and factiously you have too much We are so indulgent to you that you want nothing which may be necessary for your livelyhood though we are so jealous over you that you want that which may be necessary for your designe we take away part of your Estates that you may not be capable of attempting that whereby you may forfeit the whole Here I observe two Rules 1. The one of Charity teaching not to do to others what we would not have done to our selves where we must distinguish what we would not in reason and what we would not in interest If I were a malefactor in interest I would not be punisht if I were a Judge in reason I would punish a malefactor so if I were in an errour self-love would distaste to me a desire of advancing my errour If I held the truth contrary to that errour conscience would suggest to me my duty to suppress that for the advancement of a truth to the case in hand if you should really think we were deceived and went astray we would have you by all means discover to us the errours of our waies and restrain us from them and now we really think you in damnable errors we would convince you of those errors and by all means restrain you from them 2. The other rule is of prudence teaching to bear with you the lesser inconveniences as coming neerest to us that we may be able to suppress other factions that go farthest from us 1. Of two inconveniences we may chuse the least but of two sins we may chuse none and really I think it sin in me to countenance any thing in which I judge against Gods truth and way if I can discountenance it 2. To bear with you is to bear wi●h all the errors in the World your way being a farrage of all the exploded heresies among Christians 3. Now you know we are under the disgrace of coming too neer your way we must say and will prove it that