Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aforesaid_a	king_n	say_a	1,670	5	6.7912	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65218	The originall of the dominion of princes, founded upon Gods soveraignty over the whole earth, or, The kingly prerogative, instituted by God, and proved from the holy scriptures to be jure divino by R.W. ...	R. W.	1660 (1660)	Wing W102; ESTC R34694	176,434	179

Alteraion of what was in the Beginning and therefore without his own Interposition must continue unto the End Wherein is Declared First that the Petition of his People Israel for a King was not sinfull in its Nature but Circumstance in as much as the Prayer of the Petition was by GODS Providence predetermined and the Rules thereof described Deut. 17. 54. When thou art come into the Land which the Lord thy God hath given thee and wilt that is thou mayest if thou wilt set a King over thee like all the Nations that are about thee Which is though thou be my peculiar People yet in this particular I having thus Constituted from the Beginning and Bowed all the Nations of the World to Submit unto this Law of Nature and Reason derived from Above there shall be no difference between them and thee onely thou who hast reason to know whose the Power of Dominion is better then they Shalt in no wise presume to chuse my Deputy as it is Verse 15. And accordingly they bespoke Samuel to make them a King like all the Nations 2. That in this Apogaeum or Retreat of GOD from the more immediate Exercise of his owne Dominion to have a King as his Publike Image to Sustaine his Power and Represent his Glory is on Earth the most Heavenly Gift which GOD can give or Man receive promised unto Abraham before the Law as his grand Blessing and in Him to all the Heires of Blessing Whence and in regard of the Represented The King is Vniversis Major and of more value then all the People and all theirs 3. That the Universall and Eternall High and Holy Prudent and Just Prerogative of GOD is over all whom Christ hath Redeemed or Elohim Created Whether conversant above Lawes and their Enacting their Interpreting or Suspending Continuing or Abrogating or concerning Persons and their Functions whether Ecclesiasticall or Civill Superior or Inferior and the Regulating of them in their severall Orders and Employments for Peace or War for Life or Death or in relation to things Holy or Common Publike or Private in Heaven or Earth or concerning Seasons when to goe the ordinary way when to use his Prerogative when this is convenient when necessary when neither for all times and time it selfe for Continuing or Shortning Hallowing or leaving Free thereof for ever All these are included for GOD in the Longitude and Latitude of the great Globe of the word Mishpat aforesaid 4. That for the Regulating of this World in the Communication of this word of Prerogative to Kings is imparted proportionably the Supreme Power on Earth in all Causes and the onely Power in all Temporall Causes In which Power no man or men have share but as it is derived from the King as the Kings is from GOD who never gave Authority to the People to intermeddle with any thing that is his Peculiar which if it belong to any but One cannot be Prerogative Royal. If it belong to the People then hath GOD on Earth no Subjects 5. That the true understanding of the word Mishpat must be fetched from the Scriptures and the severall places wherein it is used That Error about it is dangerous and the frequent Interpretations given of it in these Dayes are Erroneous 6. That the Names of Elohim and Christ Communicated indifferently to all Christian Kings they having also the Title of the Lords Anointed upon whom the Ceremony is not used doe Attest together with the word Mishpat whose Power they have both for Perpetuity and Intangibility both betokened in the Holy Oyle 7. That it is most just that he that is most Just should be at Liberty for the Exercise of his Justice and that he that is most Wise should not have his Wisdome bounded by fond Man and He who is altogether Good by those who are altogether Evill but that he should be left free to Glorifie himself by bringing Good out of Evill and when in his Wisdome he thinks good to doe good by good meanes or to punish a wicked People by a wicked King when it concerneth his Justice Since to those who are his he can doe as great good by the bad as by the good and the bad are ordinarily made worse by the goodnesse of their Princes and as ordinarily the best Kings are the worst used Therefore he neither will nor may trust man to Question any for then either from the Good or from the Bad none would be endured But in Conclusion he will make all to find that he hath beene most Just and them in the first place who have Abused the Power he gave them or Usurped the Power he gave them not 8. That it is one of GODS Secrets above humane Inquisition for what Ends he setteth up him that will be a Tyrant in his owne place it is of his Revealed Will that none in that place should be Resisted for whose Lives and Happinesse all are bound for ever to pray though they be their particular Persecuters 9. That unto the King belongeth the Power of the Militia Power over the Subjects goods in case of necessity whereof the King with relation to the People is sole Judge Power of Imposition of Taxes and granting of Free Charter Power of Commanding in the Duties of Religion Power of enjoyning Publike Covenants and Oathes Obligatory for all the People even him that is Heire of the Crowne And inclusively in or with these all other the Points in Question now amongst us concerning Regality 10. That to undervalue Life and Livelihood that we may follow and serve Him whom GOD hath Constituted over us is an Act of Religious Obligation and is an evidence that we are the Sons of God whereas valuing our Oxen and despising the King is a token of the Children of Satan 11. That neglect of Office and Trust reposed by the King much more Disobedience when GOD his onely Supreme commandeth not the contrary and Resistance which God hath commanded against and Opposition which God hath professed himselfe to abhorre deserveth death though in the greatest of Subjects The least of those therefore certainly the greatest 12. That the Spirit of God hath ascribed the Prosperity of his People and the Plenty which they enjoyed to him who was a Tyrant whom himselfe justly destroyed to show that Gods Power cannot but be beneficiall and hath recorded this acknowledgement by Him who of all men living was most injured by the Tyrant to teach us that all men are bound to Celebrate the Vertues though of such and that no man may so much as Libell their Vices Whereupon my sixth Quaere is founded How since this Exemplification of Gods mind in this particular Man may presume to challenge contrary to this Expresse of God Mine Arguments in Forme are these First that the sin of the Israelitish People in asking for a King was not Substantiall but Circumstantiall That which God in his Secret Will had fore-appointed and promised in his Revealed Will and had in this given

herein and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of several of their Princes who in aftertimes proved to be all the GODS they knew of 19. But now alas the World is run upon the other Extreme so far from making of false GODS that they will despoile the true GOD. Those whom he appointed to be Ruled wil Rule The People whom GOD made to be the Material Object of Dominion Passive make themselves Active to be Efficients of that which GOD made before hand to make them Subject unto Efficients said I Alas Destroyers of that which GOD intended for their Preservation Their Preservation which being an Act no lesse Divine then that of their Creation they are no more able to performe to themselves then they were when they were nothing to Create themselves and may as well endeavour to appoint them new GODS as to appoint GOD new Deputies who onely hath Power to appoint those who shall Execute his Power and onely hath Title to give them Lawes for the Execution of that Power which is onely His and whose care is not the Least for that which is on Earth the Greatest 20. These his Lawes his own Reports most justly and truly will Expound The first of my Particulars shall be the Case of Moses and Aaron the first that appeared with GODS Authorities by his Commission diverted from the First-born CHAP. V. The Contents A Recapitulation of what had been formerly proved Kingship while we are on Earth Superior to Priesthood Exod. 4. 16. Expounded The Name of Elohim communicated hath relation to Inferiors Angel to Superiors The High Priest honoured with the Appellation of Elohim Exod. 22. 28. Expounded by Act. 23. 5. The acknowledgement of Constantine thereupon And the judgment of St Cyprian All Kings indifferently dignified with the Name of Elohim Inferior Magistrates receive both Title and Power from their Kings Unction an evidence of Divine Power Christ himself not Anointed but in the Persons of his Predecessors and Successors Korah's Rebellion and Doom How far it did go and doth reach Aarons Priesthood not Dead but Changed 1. FRom what is before set down appears that all Power is Gods especially the Power of Dominion it being his Prerogative Royal in which all Powers of the same Alloy Originally are and from which all that are Legal are by his Grant upon Record dispensed That no Titles thereunto can be sufficient without Gods particular Donation which way that is already passed by that God who is not double-tongued I have proved Also by the largenesse of his Patent whose very immediate Power the King hath That that must be Divine which is by man unquestionable which cannot be made unjust though unjustly used unto which man must submit though it be unjustly used That in the Beginning both the High Powers Regal and Sacerdotal descended not by Virtue or Election but by Right of Primogeniture which Descent the Spirit of GOD cals Mishpat or the General and Just Law The meane of Conveighance to be further manifested hereafter I pointed at to wit the Likenesse of Elohim and his Image and the different Proportions of their Communication Also the signification of the words Shuk and Mashal in which by the Law of God as the Apostle calls it attested in the unalterable Gospel both the said Powers were decyphered and mine Interpretation asserted That in the Epitome both of the Church and Kingdome to wit Family other Forms of Government are intolerable much more in that wherein the Glory of Gods Image is more highly concerned That both the Powers abovesaid are Gods and not Mans by the Impression which they make upon the Soule which upon Earth hath neither Father nor Lord but descendeth immediately from the Breath of God to whose sole Regiment it appertaineth and can receive Lawes from none but Him 2. I proceed to this Name of Power to wit Elohim which also is untakable by any without Gods Donation without his operative word Amar Elohim hath said they are Elohim then forthwith so said so done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they to whom he imparteth it are to be honoured as taken in into the communion of Elohim for the distribution of Gods Justice amongst other men who were virtually Created by God under this Name of Elohim 3. My first Record shall be as I said of Moses and Aaron When Reuben was abdicated from the Benefit and Privilege of this universal Law by God the absolute Father of Mankind who onely hath no Superior to Account unto for this Disherison inspiring to this end his Father Jacob and the Dividing and Scattering of Simeon and Levi in Jacob and Israel was by the same unquestionable Justice decreed yet so that Levi for Causes not apparent was designed for both the Privileges for a while but to the Priesthood for ever God first resolves the Regal Power to Moses to shew that he will have that esteemed the greater by the said Firstnesse and afterwards the Sacerdotal to Aaron who was the elder Brother to signifie that indeed the Priesthood is of the Elder House but while we are here on Earth where that is not first which is Spiritual but that which is Natural where Dominion was not designed for GODS Likenesse but for his Image as shall be proved it is to be in subjection to the more proper Power in as much as it is Earth and not Heaven where as yet we enjoy an unfixed abode 3. Therefore Exod. 4. 16. Thou to wit Moses shalt be to him to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron Elohim or GOD. And in the beginning of the Verse He to wit Aaron shall be thine Angel unto the People which is expressed Exod 7. 1. See I have made thee Elohim or GOD unto Pharaoh and Aaron thy Brother shall be thine Angel or Prophet That the holy Angels are dignified with this Name of Elohim though not absolutely yet relatively is plain by the attestation of Saint Paul Heb. 1. 16. And let all the Angels of GOD worship him Which words have relation to that of Psal 97. 7. Worship him Col-Elohim all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called by this Name of Elohim or GODS which as concerning the Rational Angels is as much as to say Performe your Reasonable Service to him who is the Original Elohim you Spirits who are under him adopted into that Name of Power as Administrators of his Power and Justice over those above whom you are by him designed 4. Yet so that whosoever is so named or compared to an Angel with reference to those who have GODS Power above them is notwithstanding Elohim to all those whom GOD hath constituted under him As the woman though Created after the Image of GOD also in respect of and comparatively to her Husband hath not the honour of being the Image of Elohim but must be in subjection as unto him Ephes 5. 22. and is likened to the Angels in that she exerciseth Authority onely by her Husbands Commission as 1 Cor.