Selected quad for the lemma: cause_n
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A40452
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[The bleeding Iphigenia or An excellent preface of a work unfinished, published by the authors frind, [sic] with the reasons of publishing it.]
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French, Nicholas, 1604-1678.
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1675
(1675)
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Wing F2177; ESTC R215791
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32,472
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106
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now sitt downe in great poverty Lamenting extreamly their Lands Houses and all they had wrongfully taken from them and this day possessed and injoy'd by those invaders God bindes all Kings and Iudges by this commandement Thou shalt not doe that which is uniust nor Iudg uniustly Consider not the person of a poore man neither honour thou the countenance of him that is mighty Judg justly to thy Neighbour God alsoe forbids to give away one subjects bread to another reason vertue and the lawes of God Nature and Nations are the rules that ought to guid all Princes and Magistrats in the goverment of the people under them Did not God himselfe complaine of Evell Iudges in this Kinde How is the faithfull Cittie full of Iudgment becom an harlott Iustice hath dwelled in it but now man-killers The Princes are unfaithfull Companions of thieves al love guifts follow rewards They Iudge not for the pupil and the widowes cause goeth not in to them And againe our Lord saith They are made grosse and fatt and haue tranegressed my words most wickedly The cause of the widow they have not Iudged the cause of the pupil they have not directed and the Iudgment of the Poore they have not Iudged Shall I not vissite upon these things saith our Lord or upon such a Nation shall not my soule take revenge Certainly it is against Gods just Iudgment to omitt such things and crimes unpunished There are thousands of distressed Catholick Pupils and wedowes his Majesty cannot chuse but know it that have not gott Iustice whose cause and complaint had noe Entrance into his Courtes they cry'd out for Iustice and were not heard they Cry'd for mercy and found it not and such as live of those oppressed soules are still crying to heaven and the King for remedy Poore desolate and dejected they are waiting at the doore of the Kings pallace and noe regard is had of theire tears prayres and petitions Wee are indeed becom the reproach of all Nations round about us by the craft and iniquity of States men that have poysoned the Fountaine of Iustice It is said of some of those that theire vices have farre exceeded theire vertues and that in all theire proccedings against our Nation there was found in them noe truth noe integrity noe Religion noe shame but an insatiable covetousness and a flameing ambition of making themselves great and powerfull and are not such men say you able to poysen the Fountaine of Iustice and mercy toe in a Kingdome This sore oppression and our necessitys every day growing greater forceth us to implore Iustice and mercy and to minde the King of what the Apostle saith to a King Non enim sine causa gladium portat If the Law of God will alow of soe many thousands of innocents to be destroy'd is a maxim that toucheth much his Royall Wisdome and to be distroy'd and sacrificed to augment the estates of men that were great and rich enough before can Iustice suffer this can the mercifull brest of a Clement King endure to see soe many sad spectacles of woes and miserys without all relief will not God at long running look downe and examin these cruell proceedings It hath been a principall care and study of some statesmen neare the King to oppress and overthrow the Catholicks of Ireland and at the same tyme to perswade his Majesty that wee ought to be destroy'd by Iustice and Law Theire Malice they have evidenced in theire language and viperous writings Of this stuff you have enough in the Earle of Orerys answer to Peter Welsh his letter to the then Marquis now Duke of Ormond desiring ajust and mercifull regard of the Reman Catholicks of Ireland what could be more rationall then such a demaund yet Orery must quarrell with the contents of said letter and beleh out poyson against the whole Nation and theire Religion To this answer P. W. replyed and solidly confuted Orery lett the indifferent Reader after deliberation Iudge of which side truth sollid reason and learning is in the writings of both It vexed Orery above all measure that P. W. advanced these two propositions 1. That the worst of the Irish Papists were no Regicids 2. That the Irish Papists fought against such men when England Scotland and the Protestants of Ireland deserted the Royall cause To the first Orery makes this pittifull answer That the Irish Papists are no Regicids let it be considered that the Doctrin of Regicids is common in Romish Schools and the practice in theire courts This is a false Calamny tell us Orery in what Romish University or School is this Doctrin Common in what Catholick Court is this practice you can not tell us and therfore you are convinced of Calumniating Catholick Schools and Courts which is no creditt for you In the meane tyme wee demaund Orery in what School was the Doctrin had by which Crumwell and the rabble of blooddy Rebells murthered the good King Charles the first in the School of Geneve or Rome Speak freely your minde and tell us on what side were you when the King was murthered of Crumwells party or the Kings of Crumwells party you were then and had you been then in London likely this is the opinion of many you had been a high man in that blooddy jury and after that Kings death noe man desired more as was generally spoken of you to King Crumwell and unKing our present soveraigne then you To P. W. his second proposition you answer thus That to touch the annoynting is virtually to touch the annoynted take away the regalia and in effect you take away the King Orery all this is true but what Illation make you of this who I pray are those that touched the annoyntings and the annoynted the Catholicks of Ireland or Cromwells party whose faithfull Ianniser you haue been The annoyntings you haue touch'd formally all the Regalia the Kings Cittys Townes Forts Militia and for addition to your treason you made open warre against the Crowne and King it was Crumwell and you all touched then the annoynted virtually and here you stayd not but touch'd the annoynted formally when you put him to death by an unheard and most blooddy solemnity and as it were by Iustice or course of law an asacinate that hath contaminated the glory of the English Nation though the best and most of the Peers and good people of England abhorr'd it Your answer to this second proposition you conclude thus Had the Devill had leave to touch Jobs person hee would not haue spar'd him when hee touch'd all that was his You say right Orery but what say you to this that you and your Companions after touching all that was the Kings have touched his sacred person and Barbarously kill'd him See and recken among your selves what Kinde of Divells you were then and if you haue not gon a stepp farther against your owne King then the Divell did against Job Orery you might take us for men of
all submission and sincerity is this That your Majesty hath great cause to feare the heavy Iudgments God for soe many thousands of Wedow's and Orphans perrishing for want in the view of the world by that fatall sentence called the Bill of Settlement Iob tells us God hath and doth somtyme punnish Kings Balteum Regum dissoluit cinget fune renes eorum Hee Looseth the Belt of Kings and girdeth theire reynes with a cord Hee Loosed the Belt from your Fathers side and girded his Reynes with a cord of sore affliction and yet hee was esteemed a sober just chast King God is a God of Iustice holding an Iron Rod in his hand stretched over the heads of all Kings Emperours and Popes and tells them Potentes Potenter tormenta patientur Ezechias the holy King when the Prophet told him hee should dy turning his face to the Temple said Quis est qui sic humiliat sublimes reges terrae Examen my Soveraigne and ponderwell the words of that good King and how hee was frighted hearing from the Prophet that hee should dy Dy you must great King when that shall be God alone knowes Et post mortem sequiter Iuditium Those men that abused your Authority on Earth will make noe answer for you your selfe must before that Tribunall receive as the meanest of your subjects according to what you have done in this life Many men use to speak to Kings Omnia placentia But those will be found in the end flatterers and false Prophets I speake to your Majesty as a Priest of God should speak naked truth sic liberavi animam meam Your Majesty will doe well to sitt downe and deeply Meditate upon this weighty poynt and theme of eternall Damnation or salvation Having exposed to my Soveraigne our calamity's ruine and miserys and offered humble prayers for ease and mercy I now turne my speech to you my most deare and honourable Countrimen for your sake I have spoken noe way minding redress for what I my selve have lost which was somthing If Iustice shall be don you and cause of joy come from the Kings good pleasure and determination prays God and the King for that Happiness and pray to God for his long and prosperous Raigne But if this shall not be done God permitting things to goe on as they doe either for punnishing ours and our Fathers sinns or for trying our patience in this world Let his holy Name be ever blessed beare patiently your poverty and you shall finde poverty a great blessing S. Iohn Chrisostome compares it with Martyrdome Egestas saith the Saint bene tollerata facit Martirium I doe not think there can hardly be any found in the world that have come to a greater distress and poverty then that you endure suffer all willingly for God's sake and you are sure of a Crowne minde often that excellent sentence of S. Augustin Saeculi homines infaeliciter faelices sunt Martyres autem faeliciter infaelices erat The men of this world are unhappily happy but the Martyrs have been happily unhappy This is your case or very like it soe as in your nakedness your are happier then those that have all that was yours living in pleasurs and plenty Let this alsoe be some comfort to you that you have but lost those things you could not long hould nor shall the present possessors long enjoy them Though they think theire fortuns in that Land surely settled they are but Pilgrims in the way as you are and must part as you shall and with more greef and feare for having more then you have and then they shall know and feel Gods Iudgment for what they have done to you In all your afflictions I shall pray and conjure you to demean your selves like good Christians paying faithfully to God his due and to the King his to the King Fidelity and Obedience in Civilibus and that for Conscience sake to God Veneration and highest Worship which can not be performed without professing a true Rcligion the same you are of wherfore let noe wordly preferments or comodity's that men can conferr on you nor punishments they can inflict shake your Religion but hould the same constantly in all tempests and stormes for of it depends eternall salvation And to speak at the present tyme of your great afflictions imitate I pray you the three Isralites cast into the furnase of Babilon and you shall finde as they did an Angell to comfort you They in the fyre blessed the name of God when Azarias standing in the flame said Blessed art thou O Lord the God of our Fathers and laudable and glorious is thy Name for ever because thou art just in all things which thou hast don to us and all thy works are true and thy ways righteous and thy Iudgments true for wee have sinned and done unjustly revolting from thee and and now wee follow in all our harts and feare thee and seek thy face confound us not but doe with us according thy meekness and according to the multitude of thy mercy deliver us in thy mervells and give glory to thy name O Lord. None of you have suffered soe much as innocent Iob set him before your Eyes invironed with the messingers of all his disasters One of them said to him The Sabeanâ— tooke away the Oxes and Asses and kill'd thy servants A nother said a fyre from heaven struck thy sheep and thy servants and consum'd them all The third The Chaldeans made three troups and invaded the Cammels The last told him A vehement winde came from the Country of the desert and shook the foure Corners of the House wherin thy Children were feasting and falling oppressed them and they are all dead Iob hearing all this sad newes blamed not the Sabeans Chaldeans fire from heaven or winde coming from the Country of the Desert nor did soe much as mention them But hee rose up and faling on the ground adored and said Naked I came out of my Mothers Wombe and naked shall I returne thither our Lord gave our Lord hath taken away as it pleased our Lord soe it is done the name of our Lord he blessed Bless you likewise the the name of our Lord for all that hath befalen you offering all up purely to his holy will One thing my honoured deare Country-men I seriously commend to your pious Considerations the ensuing weighty golden sentence of S. Cyprian Deus unus est saith hee Christus unus est una Ecclesia Cathedra una supra Petrum Domini voce fundata aliud Altare constitui aut sacerdotium novum fieri prater unum Altare unum Sacerdotium non potest Qnisquis alibi collegerit spargit Adulterum est impium est sacrilegum est quodcunque humano furâ—ro Institutitur ut dispositio Divina violetur Let the words of this most holy Bishop and Martyre goe to the hart of every one of you This one God hath created you This one Christ hath redeemed you This one Church hath baptized you and imbued you with the Elements of faith and Christian Rules of living well This one and holy Chaire of Peter hath governed you and all the Christian world in verity and sanctity all a long from the Apostles tyme. There is but one Altar and one Priesthood and this only in the Roman Catholick Church hee that gathereth out of this congregation disperseth This Church only hath the keyes of heaven and true Commission to save soules any power on Earth that seeks to pull downe this Altar to Abolish this Priesthood to distroy this Church is Impious Adulterous Prophane and Sacrilegious The holy Doctour gives another Devine Counsell to his people Nemo vos fratres errare a Domini viis faciat Nemo filios Ecciesiae de Ecclesia tollat pereant sibi soli qui perire voluerint That is to say let noe man bring you into error from the pathes of our Lord let none take out of the Church Children of the Church those that have a minde to perrish and be lost let them be lost alone Let Egan a lost dissolaite Fryer that latly fell and this Sall and all such prophane men that will not remaine In Gods House let them perrish alone seeing they will haue it soe doe not you follow theire evill example Impiety and maddness but wisely stay within the Ribbs of the Ark the holy Roman Catholick Church Ad quam teste Cypriano perfidia non habet accessum And out of which great Augustin assures us there is noe hopes of salvation And be constantly and Religiously obedient to the Apostolick Sea and to the man that stands upon the Rock Clement the X. conspicuous for his Zeal and Piety on earth the prime Lord of the House of God with full power to guide and governe all soules in the way of salvation Praying God of his infinit goodness to graunt you in your great afflictions fortitude patience and comfort to his holy Protection I commend hartely you and my selfe this 23th December 1674. Isa Cap. 38 1. Cor. Cap. 10. Apoc. Cap. 12. Dictum S. Ambrosy Isa Cap. 8. Psal 140. Act. Apl. cap. 5. Levit. cap. 19. Isa Cap. â— Ierem. Cap. 6. Ad Rom Cap. 13. Ad Hebr. cap. 11. In Merc. Britanicus * Bos in Lingua Iudae Epist Plato legum 2. lib. Prov. cap. 10. Eccles cap. 21. Exod. cap. 22. S. To. 2a 2ae q. 6. A. 7. De grafys ex cap. significasti desce 36. M. 35 In 2a 2ae q. 40. q. 64. and the interpriters of holy writt in Rom. 13. 3a part lib. 2. cap 1. In 2a 2ae q. 64. a 7. In 2a 2ae q. 40. a 1. dub 2. con 1. Mac. l. 2. cap. 15. 2a 2ae q. 40. a. 1. d. 10 con 1. §§ ad L Aquill L scientiam §§ qui cum aliter Instit Moral P. 3. l. 3. q. 6. q. 6. n. 7. de Iustitia Iure Out of the Narrative of the Earl of Clarindons Settlement and Sale of Ireland Out of Clarendons Settleement and Sale of Ireland pag. 8. Psal 71. Psal nonâ—â—… Iob. cap. 29. Ierem. Threnâ— cap. 5. Malac. cap. 2. Iob. cap. 12. Dan. cap. 3. Iob. cap. 1. S. Cyprianus Epist 40.