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	think_v	4,338	5	3.9369	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75811	The Christian moderator: the second part; or, Persecution for religion condemned by the light of nature. Law of God. Evidence of our own principles. With an explanation of the Roman Catholick belief, concerning these four points: their church, worship, justification and civill government. Whereunto there are new additions since the octavo was printed.; Christian moderator. Part 2	Birchley, William, 1613-1669.	1652 (1652)	Wing A4246; ESTC R225799	36,103	34

miles of London 100 l. forfeited 3 Jac. 5. 22. For practising any Function expressed in the Statute of 3 Jac. 5. a hundred pounds forfeited 3 Jac. 5. 1. Disabled to reverse indictment for want of form or other defect 3. Jac. 4. 2. Disabled from the practice of severall Functions whereby to gain their livings viz. from practising Common Law Civill Law or being a Steward Attorney Solicitor or Officer in any Court From practising Physick or being an Apothecary and from bearing any Office in camp troop or band of Souldiers or in any Ship Castle or Fortresse c. 3 Jac. 5. 3. By the wifes Recusancy the husband disabled from publick Office or charge in the Common-wealth 3 Jac. 5. 4. By marrying otherwise then the Church of England alloweth the husband disabled to be tenant by Courtesie the wife disabled to have Dower joyncture free banks or any part or portion of her husbands goods 3 Jac. 5. 5 Disabled to sue or prosecute Actions to present to a Benefice to be Executor Administrator or Guardian 3 Jac. 5. 6. Children sent beyond the Seas without licence are disabled to take benefit of gift conveyance descent or devise 1 Jac. 4 3. Jac. 5. 1. Notwithstanding these forfeitures Recusants are losse subject to Ecclesiasticall Sentences 23 Eliz. 1. 3 Jac. 45. By the greatest part of pecuniary forfeitures they are subject to grievous vexations of Informers The Statutes of double Subsidies considering their other payments are exceeding ●eavy Besides all these Lawes the late Ordinances of Sequestration upon refusall of the Oath of Abjuration by which two third parts of all their estates reall and personall are forfeited 1 April 1643. 19 August 1643. An Oath made by the Presbyterians and intended onely for the time of war An Oath by which we are forced to accuse and condemn our selves without any legall proceedings or witnes against us An oath by which we are punisht not for publishing any opinion to the disturbance of others but onely for believing which is to accuse and condemn men for the thoughts of their hearts An oath that contains in it matters of highest difficulty yet are young and ignorant persons and even women without the least preceding Instruction equally forc'd to take it or punished for refusing it And in the Instructions to the Sequestrators 22 Octob. 1643. they are charged to seize and secure the Estates of all such persons whom they suspect to be within the reach of the Ordinance and so leave them to the after-Game of clearing themselves as they can which is to punish before the Triall nay even before Answer of the accused In company of this long Roll of penall Statutes made in former times upon particular occasions they presented also certain Arguments to induce a mitigation of those Lawes so frightfull even in number but far more harsh and churlish in their Nature upon the head of which second paper was this Inscription Some few Motives why Roman-Catholiques should not be forced out of their Consciences by penalties imposed upon them meerly for Religion ALL persecution for Religion is cleerly repugnant to the principles of freedom so often and solemaly declared by the Parliament and Army and now universally received by all the Moderate and well-temper'd people of this Nation Nor can it agree with the duty of any peaceable spirit to distrust the performance of so charitable a promise Many and evident texts of Holy Scripture even according to the interpretation of the more conscientious Protestants expresly condemn all compulsion upon the conscience recommending mildnesse and charity as principall perfections to a Christian Magistrate Besides these Catholiques have many considerations to be reflected on of a more particular advantage to their Condition THe Crime imputed to them is only their continuance in that Religion which the whole Nation till this last age universally profest ever since its conversion from Paganism And though time precisely considered make not a Religion true yet certainly it may pretend to a fair title of exempting it from persecution The Principles of their Religion are under all Governments the same and in their nature absolutely uncapable of change so that the Magistrate once rightly inform'd of their Doctrine and satisfied by promise of their fidelity may rest secure that no danger can arise from them by innovation Since the points in controversie are generally thought not cleer but difficult especially by such in whom education if it were no more has fixt a strong apprehension of the reasonablenesse of their cause it would appear severe if not unreasonable to force them by penalties to any new way or altogether restrain them from continuing in their old Perswasions of that kind as by degrees they sink into the heart so gently by degrees they are to be removed Since they seriously and constantly profess that after all their prayers to God and diligent reading of his Word they cannot find the least satisfaction in any other Religion but that their souls enjoy a perfect peace and serenity in their own it seems very unsuitable to Christian charity either to compel them to a Religion where their Consciences cannot live in repose or restrain them from a Religion wherein onely they find comfort here and hope for salvation hereafter Since all the signes and makes of tender Consciences are most apparently discernable in Roman Catholiques they cannot but hope the charity and indulgence universally held forth to tender Consciences will not universally be denyed to them they all suffer for their Consciences an impoverisht and afflicted life and many of them a cruel and ignominous death and can any rational and unpassionate person see so much suffering for Conscience and say the Sufferers have no Conscience As for Religion it allowes no vice or licenciousnesse against the Moral Law the proper subject of the Magistrates care but strictly requires a Religious severity against the corrupt inclinations of nature and a Conscientious observance both of the Law of God and Man Not one of all the Nation how different soever in Religion how dis-affected soever to the quiet of this Common-wealth but enjoyes by its allowance and protection a perfect quiet for his Conscience onely the Roman Catholiques though they have generally taken and punctually kept the Engagement are singled out to misery and ruine meerly upon the account of Religion Yet cannot all the heavy pressures they have so long endured make them lay down their hopes to be at last relieved especially from those who professe themselves not only bound by the light of Nature to deal with others as they would be dealt with themselves but by the Law of Grace even to render good for evil The causes of imposing penalties upon Catholiques being now wholly ceased they humbly hope it cannot be thought too great a boldness in their duty to petition a re-admittance to the Common rights of free-born English men since there is neither

Thus we believe the merit or reward ablenesse of holy living both which signifie the same thing with us arises not from the self-value even of our best actions as they are ours but from the grace and bounty of God and for our selves we sincerely professe when we have done all those things which are commanded us we are unprofitable servants having done nothing but that which was our duty so that our boasting is not in our selves but all our glorying is in Christ 4. We firmly believe and highly reverence the Morall Law being so solemnly delivered to Moses upon the Mount so expresly confirmed by our Saviour in the Gospel and containing in it so perfect an Abridgement of our whole duty both to God and man Which Morall Law we believe obliges all men to proceed with faithfulnesse and sincerity in their mutuall contracts one towards another and therefore our constant Profession is that we are most strictly and absolutely bound to the exact and entire performance of our promises made to any person of what Religion soever much more to the Magistrates and Civil powers under whose protection we live whom we are taught by the word of God to obey not onely for fear but for consci●nce sake and to whom we will most faithfully observe our promises of duty and obedience notwithstanding any dispensation absolution or any other proceedings of any forraign power or authority whatsoever Wherefore we utterly deny and renounce that false and scandalous Position that Faith is not to be kept with Hereticks as most uncharitably imputed to our practices and most unjustly pinned upon our religion These we sincerely and solemnly professe as in the sight of God the searcher of all hearts taking the words plainly and simply in their usuall and familiar sense without any equivocation or mental reservation whatsoever THese expressions concerning four of the most offensive points wherein the Papists differ from us have I confesse given me a great and unexpected satisfaction And though I remain in the same mind as to the erroniousnesse of many of their Tenets yet I see we may easily be too passionate in the degree of detesting any different opinion since every error is not presently to be censured as an unsufferable abomination and too severe in the degree of persecuting the dissenters from our own judgements as if they were unworthy to breath the same air with our selves Certainly many Protestants who quietly enjoy a just and unmolested freedome approach very near to the first assertion of the Papists whilst some both writers and discoursers professe to submit their private judgements unappealably to a truly-free Generall Councell that she might once have an end of all strife and contention about matters of Religion others refer themselves without further instance to a Provinciall Assembly of Divines and very few but will prefer the judgement of the Supreme authority of this Nation before their own particular sense readily conforming to that Declaration which the Parliament shall hold forth to be the true meaning of the Scripture So that almost every one agrees in the acknowledgement of an external authority to decide such Controversies as arise out of the different interpretation of their faith upon the Churches sleeve and yield a blind obedience that is without appealing any further to her determination And for the second Branch I am sure many Protestants continue still those old customes of baring their heads when they come into a Church nay of bowing at the name of Jesus Practices that ly open to the greatest part of those objections which our more godly and conscientious penns make against the Papists in the question of Pictures yet I hope there will never be the least thought entertained of imposing penalties upon the private and unscandalous use of any such Ceremonies Rather let us apply our endeavours to open their eys with a mild and gentle hand than beat them out with the club-fist of the Law But when I reflect upon the third conclusion in the Recusants Paper I am astonished to consider how Education with a little mixture of Passion or interest makes every slight distemper amongst Christians which of it self were easily curable so desperate that it often becomes irrecoverable and endangers both the health and life of Christianity Surely in many things we strangely mistake one another I professe sincerely I should be so far from seising on the Estate of a Papist for refusing that part of the Oath of Abjuration wherein he is compelled to renounce the Doctrine of merits that I am resolved to suffer a thousand deaths rather then abjure so great and manifest a truth according to the sense wherein they explain themselves or affirm so great and manifest an Errour according to the sense wherein we explain our selves For when we censure the Doctrine of Merits we understand by that word our deserts as they exclude the merits of Christ and abstracting from the Covenant God hath been pleased to make with us in his Son and in that sense we justly condemne all opinions of Merit even of the best works as presumptuous and Luciferian But I now see when the Papists affirm that good works are meritorious they include both the promise of God and the merits of Christ Jesus and in effect when all is summed up it amounts only to this That God hath graciously promised and will faithfully keep his word to reward all those with eternall life that believe in him and obey his Commandements In this sense the Papists hold mercifulnes to be meritorious or available to salvation because the Scripture sayes Blessed are the mercifull for they shall obtain mercy Matth. 5. 7. In this sense the Papists hold patience in affliction to be meritorious or available to Salvation because the Scripture sayes Blessed are they who are persecuted for righteousnesse sake for theirs is the Kingdome of heaven Mat. 5. 10. And this as I am informed by very understanding men amongst them is the reall truth of their Doctrine concerning good works which in my judgement differs nothing from ours but onely in the unsavoury and proud-sounding word merit The last Cause of the Papists Note which I have transcribed is so full and satisfactory that if they will be as good as their words I shall neither fear to have such neighbours nor need any Magistrate fear to have such Subjects And to prove their trustinesse and fidelity in the observance of their oaths I cannot imagin a more evident demonstration then that they make a conscience of what oaths they take He that swears any thing without distinction may justly be suspected to be as false to men as he is fearlesse of God whereas no clearer argument can be alledged in the behalf of any that they intend to keep all the oaths they take then this that they will not take all the oaths you offer surely if the Pope or their own consciences could give them this extravagant priviledge to be bound by no oath