Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	people_n	see_v	2,763	5	3.6476	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42869	Ekdikēsis or A discourse of vengeance Delivered in a sermon preached at Dorchester, at the assizes holden there for the county of Dorset, March. 4. 1663. By Henry Glover rector of Shroton.	Glover, Henry, b. 1624 or 5.	1664 (1664)	Wing G889B; ESTC R217417	16,653	28

Aug. Ep. 4 Aug. ad marc Ep. 5. The Objection was this Quod praedicatio atque Doctrina Christi Reipublicae moribus nullâ ex parte conveniat That this Doctrine of Christianity if it were received would destroy all Civil Government pull down all Tribunalls and seats of Judicature because it allowes nothing of self-defence but bids turn the other cheek and give the Cloak after the Coat c. All amounts but to this That we must bear an injury if we cannot right our selves without doing another but where the latter may be done the other is not necessary If any one think that the Door is now wide enough for every common Barretor and Litigious Client to enter I shall endeavour to set it at the just Distance the Scripture would have it stand and then if your Causes be not too boistrous to get through it Go on and prosper 1. To make a Law-suit just in the Court of Conscience it must be grounded upon a just cause And therefore I shall say to you as Absalom upon a more wicked design said once to the People onely with a little variation see your matters are good and right for here are Men deputed of the King to hear you 2. Sam. 15. 3. Take heed of vexing thy Neighbour when thine own Conscience will tell thee without a Fee that thy cause is naught and cannot be maintained but by Lying perjury and such like unrighteous Proceedings 2. A just Cause may become unjust by being unjustly prosecuted and that either 1. When it is prosecuted with Anger Malice or a Designe of Revenge Say not I will do so to him as he hath done to me Ambros Ep. 28. I will render to the man according to his work Pro. 24. 29. Quae enim virtus hoc a te fieri quod in altero ipse punias Saith Ambrose For what vertue is it for thee to do that thy self which thou pretendest to punish in another This is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contending who shall outdoe the other in Mischief To avoid which you must manifest all manner of Civility Courtesy and a Readiness to do good to him with whom the suit is that it may appear it is not Revenge but Reparations you seek after When Julius Caesar had the Head of Pompey his Mortal Enemy presented to him he wept and said Non mihi placet Vindicta sed Victoria It was not Revenge but victory that I intended A shame for Christians who cannot be content with Victory unlesse they have also Revenge 'T is an excellent Rule for those that go to Law sic certent causae ut non certent Pectora Let the causes contend but let the men be Friends 2. when the suit is purposely drawn out in length studio molestias exhibendi proxime to exhaust the Purse and tire the Patience of the Adversary And indeed it s a shrewd suspition either of the Badness of the Cause or the Malice of the Man when he is willing to spin out the suit By this means Innocence sometimes in a long chase is hunted out of Breath and forced to fall down at the Feet of some mighty Nimrod To avoid this suspition you must be willing with what speed you may to bring it to am issue and then 3. Sentence pronounced must be received tanquam ex Tripode or in Seneca's words velut dimissa divinitus vox without any murmuring or repining as if God himself had decided the controversy It is a Rule in the Civil Law Res judicata pro veritate accipitur A matter adjudged is presumed to be Truth Nor is there generally any Reason to think otherwise I know but one objection supposing the Magistrate upright and conscientious which carries any shew of Reason against it viz. Though God hath set the Magistrate in his own room yet he hath not communicated his Attributed of Omniscience and Omnipresence to him And he being forced to see with other mens eyes and here with other mens ears it may be possible that there may be an Errour in Judgement and yet no Fault in the Judge To which the Answer is easie As far as the Law allows of Appeals a Christian may with a good Conscience make use of them This being still not a taking of the sword of vengeance out of Gods hand but onely the Provocation from the inferiour to the superiour Gods S. Paul himself appealed to Caesar when he could not expect justice from the Roman Deputy Act. 25. 11. But if at last the man should still suppose himself wronged which would be almost an unreasonable supposition he hath no other Remedy on Earth but with Patience and Submission ●o commit his Cause as our Saviour did 1 Pet. ● 23. to him that judgeth Righteously to expect another Hearing in Heaven where all Causes shall be judged over again and to remember that though he be oppressed sine culpâ yet it is not sine causâ as Aquinas hath it Gods sees Faults enough in him to lay an heavier punishment upon him In such a Case if such a Case may fall out it concerns a Christian to reflect upon his sins and amend his life not to add another sin to the Heap by reviling the Magistrate or railing upon the Law It is a saying in Tacitus Habet aliquid ex iniquo omne magnum Exemplum It is a difficult thing to make publick Laws with so much caution but that they may sometimes redound to the prejudice of some private persons Vsher Obs of sub P 153. The learned Primate gives us a considerable Instance God himself made a Law that at the mouth of two or three witnesses a malefactour should be put to death Deut. 17. 6. accordingly Innocent Naboth was put to death upon the subornation of two false witnesses 1 King 21. 13. should that Law therefore be abolished should nothing be determined by the mouth of two or three Witnesses would not the Impunity of many Malefactors tend more to the Damage of the Publique then the casual punishment of one Innocent I conclude therefore when men either upon pretended or real injury vent their spleen upon the magistrates and Laws it 's private Revenge and utterly unbeseeming the meekness and Patience of a Christian And thus I have told you what you may do let me now in the last place tell you what I would advise you to do for every thing that is Lawful is not always expedient 1. For small inconsiderable wrongs or damages put them up and bear them patiently Forgive as you would be forgiven God hath greater things against thee then thou hast against thy Brother Take heed then of taking thy Fellow servant by the Throat for the odd penny least God score up thy Talents against thee and deliver thee to the Tormenters till thou pay the utmost Farthing Mat. 18. 28. c. Hearken to that advice of the Apostle Eph. 4. 32. Be ye kind one to another tender-hearted forgiving one another