Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	good_a	lord_n	2,583	5	3.5431	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78780	Effata regalia. Aphorismes [brace] divine, moral, politick. Scattered in the books, speeches, letters, &c. of Charles the First, King of Great Brittain, &c. / Now faithfully collected and published by Richard Watson, fellow of Gonvile and Caius Colledge in Cambridge.	Charles I, King of England, 1600-1649.; Watson, Richard, 1612-1685.	1661 (1661)	Wing C2302; Thomason E1843_1; ESTC R204018	121,126	500

their disloyalty abroad who for a time may avoid their own King's justice at home 81. In time of Civil War such who have by weakness and misunderstanding or through fear and apprehension of danger been so far transported as to contribute and consent to horrid intestine dissentions should by their free and liberal assistance of their King express That their former errours proceeded from weakness not from malice 82. The experience Subjects have of their King's Religion Justice and Love of his People should not suffer them to believe any horrid scandals laid upon Him And their Affection Loyalty and Jealousie of his Honour should disdain to be made instruments to oppress their Native Soveraign by assisting an odious Rebellion 83. A King's obligation is both in Conscience and Honour neither to abandon God's Cause injure his Successours nor forsake his Friends 84. A King so distressed in Civil Wars as He cannot flatter Himself with expectation of good success may rest satisfied in this to end his dayes with Honour and a good Conscience which obligeth Him to continue his endeavours in not despairing that God may in due time avenge his own Cause 85. A King in extremity is not to be deserted by his friends though He that stayes with Him must expect and resolve either to dye for a good cause or which is worse to live as miserable in maintaining it as the violence of insulting Rebels can make him 86. As the best foundation of Loyalty is Christianity so true Christianity teaches perfect Loyalty for without this reciprocation neither is truly what they pretend to be 87. A King should chuse such Commissioners for any Treaty with Rebels as will neither be threatned nor disputed from the grounds He hath given them 88. Wherein Rebels strain to justifie their breaking off Treaties with their King bare asseverations without proofs cannot I am sure satisfie any judicious Reader 89. The Penners of seditious Pamphlets to justifie the cause of Rebels seek more to take the ears of the ignorant multitude with big words and bold Assertions than to satisfie rational men with real proofs or true arguments 90. Bare Asseverations which bold Rebels often make even against what they see will not get credit with any but such who abandon their judgments to an implicit Faith 91. The determinations of all the Parliaments in the World cannot make a thing just or necessary if it be not so of it self 92. When the reasons upon which the laying by of a King's authority is grounded are not particularly mentioned for the Worlds satisfaction if possible but involved in general big words it seems that it is their force of armes who do it more than that of Reason which they trust to for procuring of obedience to their determinations or belief to what they say 93. It is evident that the demands of bold Rebels have alwayes increased with their good fortune 94. A King must in no extremity howsoever pressed to it by Rebels resolve to live in quiet without honour and to give his people peace without safety by abandoning them to an arbitrary unlimited power 95. Reason will hardly maintain those who are afraid of her 96. Indifferent men may often judge of a King's innocency by their way of accusation who rebel against Him For those who lay such high crimes to his charge as the breach of Oathes Vowes Protestations and Imprecations would not spare to bring their proofs if they had any 97. It is a wrong to a King's Innocency to seek to clear Him of such slanders for which there are no proofs alledged for Malice being once detected is best answered with neglect and silence 98. Although Affection should not so blind one as to say that his King never erred yet as when a just debt is paid Bonds ought to be cancelled so Grievances be they never so just being once redressed ought no more to be objected as Errours And it is no Paradox to affirm That Truths this way told are no better than slanders 99. It is most certain by experience That they who make no conscience of Rebelling will make less of Lying when it is for their advantage 100. It is the artifice of Rebels not only to endeavour to make Fables pass for currant coin but likewise to seek to blind mens judgements with false inferences upon some truths The Twelfth Century 1. IT cannot be warranted by Justice that any man should be slandred yet denyed the sight thereof and so far from being permitted to answer that if he have erred there should be no way left him to acknowledg or mend it 2. It cannot be made appear that our Saviour and the Apostles did so leave the Church at liberty as they might totally alter or change the Church Government at their pleasure 3. Mens conjectures can breed but a humane faith 4. The Post-scripts of St. Paul's Epistles though we lay no great weight upon them yet they are to be held of great antiquity and therefore such as in question of fact where there appears no strong evidence to weaken their belief ought not to be lightly rejected 5. Although Faith as it is an assent unto Truth supernatural or of Divine Revelation reacheth no further than the Scriptures yet in matters of fact humane testimonies may beget a Faith though humane yet certain and infallible 6. It is not to be conceived that the accessions or additions granted by the favour of Princes for the enlarging of the power or priviledges of Bishops have made or indeed can make the Government really and substantially to differ from what formerly it was no more than the addition of Armes or Ornaments can make a body really and substantially to differ from it self naked or divested of the same nor can it be thought either necessary or yet expedient that the elections of the Bishops and some other circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under persecution 7. It is well worthy the studies and endeavours of Divines of both opinions laying aside emulation and private interests to reduce Episcopacy and Presbytery into such a well proportioned form of superiority and subordination as may best resemble the Apostolical and Primitive times so far forth as the different condition of the times and the exigents of all considerable circumstances will admit so as the power of Church-Government in the particular of Ordination which is meerly spiritual may remain authoritative in the Bishop but that power not to be exercised without the concurrence or assistance of the Presbytery 8. Other powers of Government which belong to jurisdiction though they are in the Bishops yet the outward exercise of them may be ordered and disposed or limited by the Soveraign power to which by the lawes of the place and the acknowledgment of the Clergy they are subordinate 9. The Succession of Bishops is the best clue the most certain and ready way

King according to man's unjust reproaches but according to the iunocency of his hands in his sight 32. If a King have desired or delighted in the wofull day of his Kingdomes calamities If he have not earnestly studied and faithfully endeavoured the preventing and composing of the bloudy distractions in his Kingdome It is just that God's hand be against him and his fathers house 33. A King that hath enemies enough of men if his Conscience do witness his integrity may conditionally dare to imprecate God's curse upon him and his to gain the World's opinion of his innocency which God himself knowes right well provided that he trust not to his own merit but Gods mercies 34. When the troubles of a King's Soul are enlarged it is the Lord that must bring him out of his distress 35. Pious simpliciy is the best policy in a King 36. They who have too much of the Serpents subtilty forget the Doves innocency 37. Though hand joyn in hand a King by Gods assistance should never let them prevail against his Soul to the betraying of his Conscience and Honour 38. God having turn'd the hearts of the men of Judah and Israel they restored David with as much loyal zeal as they did with inconstancy and eargerness pursue him 39. A depressed King in whom God preserves the love of his truth and uprightness need not despair of his Subjects affections returning towards him 40. God can soon cause the overflowing Seas to ebbe and retire back again to the bounds which he has appointed for them 41. He can as soon make them ashamed who trangress without a cause and turn them back that persecute the Soul of their King 42. Integrity and uprightness will preserve a King in distress that waits upon the Lord. 43. From just moral and indispensable bonds which God's Word in the Lawes of a Kingdom have laid upon the Consciences of men no pretensions of Piety and Reformation are sufficient to absolve them or engage them to any contrary practises 44. Nothing violent and injurious can be religious 45. God allowes no mans committing Sacriledg under the zeal of abhorring Idols 46. Sacrilegious designs have sometimes the countenance of religious ties 47. The wisest of Kings hath taught all his Successours That it is a snare to take things that are holy and after vowes to make enquiry 48. A King ought never to consent to perjurious and sacriligious rapines which set upon him the brand and curse to all posterity of robbing God and his Church of what his divine bounty had given and his clemency had accepted wherewith to encourage Learning and Religion 49. Though a King's Treasures be exhausted his Revenues diminished and his debts increased yet should he never be tempted to use prophane Reparations least a coal from God's Altar set such a fire on his Throne and Conscience as will be hardly quenched 50. Though the State recover by God's blessing of peace yet the Church is not likely in times where the Charity of most men is grown cold and their Religion illiberal 51. When God continues to those that serve him and his Church all those incouragements which by the will of pious Donors and the justice of the Lawes are due unto them they ought to deserve and use them aright to God's glory and the relief of the poor That his Priests may be cloathed with righteousness and the poor may be satisfied with bread 52. Rather than holy things should be given to Swine or the Church's bread to Dogs Let them go about the City grin like a Dog and grudg that they are not satisfied 53. Let those sacred morsels which some men have by violence devoured neither digest with them nor theirs Let them be as Naboth's Vineyard to Ahab gall in their mouths rottenness to their names a moth to their Families and a sting to their Consciences 54. Break in sunder ô Lord all violent and sacrilegious Confederations to do wickedly and injuriously 55. Divide their hearts and tongues who have bandyed together against the Church and State that the folly of such may be manifest to all men and proceed no farther 56. A King whose righteous dealing is favoured by God in the mercies of the most High never shall miscary 57. A King who is made the object of popular reproach has his soul among Lions among them that are set on fire even the sons of men whose teeth are spears and arrowes and their tongue a sharp sword 58. Those sons of men that turn their Kings glory into shame love vanity and seek after lies 59. When wicked men on every side are set to reproach their King if God hold his peace the Kings Enemies will prevail against him and lay his honour in the dust 60. God shall destroy them that speak lies against their King and will abhor both the bloud-thirsty and deceitfull men 61. God can make the Kings righteousness appear as the light and his innocency to shine forth as the Sun at noon-day 62. A good King should pray that God would not suffer his silence to betray his innocence nor his displeasure his patience but that after his Saviour's example being reviled he may not revile again and being cursed by his enemies he may bless them 63. God would not suffer Shemei's tongue to go unpunished whose judgments on David might seem to justifie his disdainfull reproaches 64. Hot burning coals of eternal fire should be the reward of false and lying tongues against their King 65. A King's prayer and patience should be as water to cool and quench their tongues who are set on fire with the fire of Hell and tormented with those malicious flames 66. The King is happy that can refute and put to silence mens evil speaking by well-doing praying that they may not enjoy the fruit of their lips but of his prayer for their repentance and God's pardon 67. A King ought to learn David's patience and Hezekia's devotion that he may look to God's mercy through mens malice and see his justice in their sin 68. Even Sheba's seditious speeches Rabshekah's railing and Shemei's cursing may provoke as a King 's humble prayer to God so God's renewed blessing toward him 69. Though men curse God may bless and the afflicted King shall be blessed and made a blessing to his people and so the stone which some builders refuse may become the head-stone of the corner 70. If God look not down from heaven and save the reproach of some men would swallow up their King 71. God can hide the King in the secret of his Presence from the pride of men and keep him from the strife of tongues 72. God's mercies are full of variety and yet of constancy 73. God denieth us not a new and fresh sense of our old and daily wants nor despiseth renewed affections joined to constant expressions 74. The matters of our prayers ought to be agreeable to God's Will which is alwayes the same and the fervency of our spirits to the motions