Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67624	An answer to certain observations of W. Bridges, concerning the present warre against His Majestie whereby hee pretends to justifie it against that hexapla of considerations, viz. theologicall, historicall, legall, criticall, melancholy, and foolish : wherein, as he saith, it is look't upon by the squint-eyed multitude.	Warmstry, Thomas, 1610-1665.	1643 (1643)	Wing W879; ESTC R38489	56,563	74

or in case he will not heare we may use the weapons of the Church Preces lachrymas we may complaine to God who is above the King and the sole Moderator betwixt Him and Subjects but we must obey and remember that such commands are the Governours sinne but our punishment Indeed if the Governour command the Subject to doe that which the Law of God forbids him to do he must not yeild active obedience but obey God rather than men But yet he must not resist by taking up Armes or the like but patiently submit to suffer the punishment Otherwise I pray you resolve me why the three children yeilded their bodies to the furnace when Nebuchadnezzar commanded them against the Law of God to worship the golden Image if they had held it lawfull to resist they might as well have looked for assistance from Heaven to have made good their party against the Tyrant as that God should preserve them in the midst of the fire But the Text notes it of them that they yeilded their bodies which implyes a voluntary submission And yet the command was against the Law of God and Nebuchadnezzar aswell as King CHARLES ought to have commanded not onely according to the Law of God but of man also If you are wise and peaceable you ought to consider that as the Kings duty is to regulate him upon paine of Gods displeasure so his power is to regulate us sometimes where he exceedes his duty and if where he transgresses the Law of God much more where he transgresses the limits of humane Lawes which notwithstanding he is bound in conscience to observe 3. That to say such a resistance must be onely defensive is non-sense for so a man may be resisting ever and never Resist like the silly women of whom the Apostle saith They are ever learning and never attaine the truth Answ Nor never are like to doe unlesse they meet with better teachers than you appeare to be for indeed here you speake the plainest falshood of any the most impudent advocate that for ought I know hath pleaded in that cause you are fee'd in and we are to thanke you for your plaine dealing it is honestly done however that you will speake your minde if all men should doe so I am perswaded we should have a speedy end of the businesse I was in doubt the people should have beene borne in hand that this warre against the King had beene onely defensive but you have drawne the curtaine and will justifie it seemes the legality of it as an offensive warre That it is lawfull to set up an offensive resistance against the King in case he command either against the Law of God or man And your reason indeed drawne from non-sense Argumentum ab absurdo it is I confesse it is non-sense say you to hold that we may in such case resist the King onely by a defensive resistance This if any is the sense of your Observation and how doe you make this good Why thus an 't please you for so say you a man may be resisting ever and never resist Indeed I confesse that is plaine non-sense to say that a man should be ever resisting and yet never resist as well you may be ever a good Subject and yet never obey your Prince Yea indeed upon the point it is the very same to be ever resisting and never resist as to be ever resisting and yet to be a good Subject since not to resist is essentiall to a good Subject And therefore in stiling this non-sense you accuse your selfe since that is the maine businesse You are about to make us beleeve that resistance and subjection may well stand together so that if that be non-sense as you stile it there is but little sense in the maine attempt of your discourse And I can see no more reason for you to say that it is no more sense to admit of desensive resistance without an offensive then to say a man may ever and never resist Or is there no difference betweene a shield and a sword nature and reason allowes a servant to save his head if he can from his masters cudgell and I know no Law either of God or man that forbids it But yet you must take heed how you allow a servant to deale offensively against his master lest you set houses on fire as well as the common-wealth It is no non-sense to admit of one thing with the denyall of another in assertion or discourse which may and ought sometimes to be done without the other in action and performance But it seemes there is no sense reason nor religion that doth not comply with your purposes Those are the onely rules of truth and falshood good and evill yet methinkes you might have done well to have spared the Apostle for you seeme to be very bold in quoting that saying of his nay of the Holy Ghost as a parallell to that which you call non-sense as if the Apostles saying of silly women such as your faction leadeth away That they are ever learning and never attaine to the truth were no better sense than for a man to be said to be ever resisting and yet never to resist It is no wonder that you are over-bold with Gods Substitute when you are so sawey with God himselfe Remember you have something to answer another day for this your calling might have admonished you to have dealt more reverently with the Scripture then to have brought in any part of that as an instance or parallell of non-sense but howsoever we may know your meaning by this that if the people please to quarrell at the Kings government or to conceive any of his commands to be against or not according to the Lawes of God or man they may not onely defend their owne rights or persons by force and armes but even offer violence to his Sacred Person in a vindictive way and in allowing an offensive resistance without any restraint or limitation you lay a faire ground for ought any man can see even for killing the King either by force or treachery for this without all question lyeth within the generality of an offensive resistance it was pity you did not live or were not better knowne in the beginning of King James his reigne you would have made an excellent Chaplaine to Guy Faux or the rest of the Gunpowder-Traytors What though they were Papists that had beene no great matter They whose stomachs can digest such iron principles as these like enough would not have been very squeamish in point of religion But for your Argument Assertion Observation or what you will call it truely it scarce deserves an answer yet the wise man may seeme to admonish me to give you one lest you should be wise in your owne conceit And therefore I tell you that the Apostle forbids that any resistance at all should be made against the higher power and the higher the power is the more wicked the resistance and

we were countenancers of Rebellion and all because we through I was about to say too much charity have tolerated such as you are amongst us It is you Schismaticks not we Protestants that have given this occasion to the enemies of the Lord to blaspheme it is you that like Simeon and Levi have made us as much as in you lyeth even to the stinke amongst the Inhabitants of the world when even Papists Turkes and Heathens are ready it may be feared to lay your mischievous opinions and ungodly practises upon us as if Protestants were patrons of Rebellion which we doe abhorre from the very bottomes of our hearts Witnesse the cleare Article of our Church of England And therefore it matters not to us what Papists say or doe in this point it hath beene an old quarrell betweene Papists and us and you may even goe and shake hands with them in this point And yet I see not what great advantage Bellarmine gives you in that you here quote out of him I could direct you to some others of them that speake much more plainly to your purpose and it seemes you are yet but a novice in the study of Rebellion that you are furnished with no more pertinent authorities for what I beseech you doth Bellarmine grant you here truly all is scarce worth thankes for ought I see 1. The place is from Christ alone then take heed how you despise the authority of that place or office which is derived from Christ 2. The person is from the choosers it may be in some sort true in elective Kingdomes but I pray you remember that the Crowne of England is successive and hereditary and therefore none but God is the chooser here so that the person is from him too 3. The union of these two is from Christ but by mediation of an humane act What then though it were granted this would make little for your purpose for if the union betweene the person and the place be from Christ let what humane act soever intercede none but he that makes the union may take upon him to make a separation if that rule of the Apostle be authenticall Those whom God hath joyned let no man put asunder Besides by this act they set him above all their owne power and doe part with that very power unto him which was before in them in designing him for their supreame Governour and you must shew some superiour authority to enable the doing of such an act And now let Protestants have their eyes in their fore-heads and see how grossely you paralogise to deceive both your selfe and others Did you not finde that the people are mad already a man might thinke you would scarce venter such stuffe amongst them But let Papists and Schismaticks hold what they will at their perils we Protestants by Gods grace will live and die in obedience unto God and our Gratious Prince whom God long preserve to the peace of this Kingdome The fourth Consideration you say is criticall I leave you to make good the sense of this title which for my part I am not so good a critick to understand very well But to the matter And herein you seeme to lay downe one exception of the people against the employment of their estates in this present bloudy businesse that you plead for and thereto you returne your answers My money shall not helpe to kill men that you set downe as the voyce of the squint-eyed multitude as you call them And now let us see your answer and indeed here you are liberall that you may teach them to be so you give them two answers for failing and it was but need of your bounty for both will scarce make up halfe a good one one six pence would have beene better then two such slips but what you want in weight it seemes you would make up in number And first you tell them Their money is none of theirs if the Lord the Law the Liberty the Cause or the Defender thereof stand in need thereof no more then the Asse in the Gospel or the bread and beefe of Nabal Theirs in the like case Secondly you tell them that If they hinder the killing or quelling of those who would both kill and quell you yours your Religion Kingdome they become friends of Gods enemies and yours and resolve to make peace with them with whom God is resolved to have warre In your first answer your Thesis is true But it will trouble you to make good your Hypothesis neither are your proofes so cleare and pertinent I shall endeavour to display your argument thus 1. You lay downe this for a ground That where the Lord or the Law or the Liberty or the Cause or the Defenders thereof have need of our estates private mens purses are none of their owne That 's the meaning of your Thesis Your Hypothesis you tearme to be understood and if you speake any thing to the purpose it is this But in the present designe against His Majestie the Lord the Law the Liberty the Cause and the Defenders thereof have need of the peoples money and therefore as the case now stands Their money is not theirs their property ceaseth they have no power to deny Your Thesis you make good by two examples or presidents of holy Scripture The first out of Matthew 21.3 where we find the Asse delivered up for the supply of our Saviours necessity to furnish him for his journey to Hierusalem The second out of the 1 of Samuel the 25. and the 11. where we find David in his necessity desiring supply of Nabal and being denyed by that unthankfull churle going about to revenge himselfe upon him by a resolved plunder and destruction of Nabal and his family 1. Give me leave to say something unto your Thesis and to examine your proofes and then I shall shew the vanity and fals-hood of your hypothesis And first I grant you this with all my heart that every one is bound to part with his private estate where the Lord cals for it or hath need of it either for the procurement of his glory or for the supply of the necessity of the Church or his poore members or where the exigency of the publique requires it for the maintainance of the law the liberty or the publique good for the defence of a good cause and the assertours of it and whosoever doth not part with their estates in a due proportion being legally required preferring the publique good before their private commodity sinnes for the Word of God teacheth us that the Lord is the chiefe proprietary of the whole world and that of him we hold all that we have and are but Stewards of it to his use and for his glory And nature it selfe teacheth us that the good of the parts must yeeld unto the necessitie of the whole body and we find the parts of the universe though senselesse and irrationall putting this rule in practise as they are swayed in their motions

quell the Kingdome and therefore if you will needs have the people buy bloud you must send them to market there there they may perhaps find some within their purchase but royall and loyall bloud is of too great a rate I can tell you for all the money they have to pay a sufficient value for the least drop of it But yet I am not come to the maine force of your argument They must give their money to help to kill those that would kill and quell you c. why otherwise they become friends of Gods enemies and yours and resolve to make peace with them with whom God is resolved to have warre and you prove it because Moses tells us that the Lord hath sworne to have warre with Amalek from generation to generation Well than it seemes wee must needs admit that all that are your enemies eo nomine are Gods enemies now that wee are no way convinced of because wee doe finde your cause to be Gods or that you have any commission from him but rather you have many prohibitions from God if you would take his word in the holy Scripture unlesse you meane with the Libertines to take the warrant of a private spirit And then secondly you seeme to hold that wee must all assist you with force and violence for the destruction of your enemies and Gods how than shall the rule of our Saviour be made good that will have you forgive your enemies and I say unto you resist not evill which must bind all private men from revenge but you 'l say the Members of the Parliament are all Magistrates I grant it in subordination to His Majesty but wheresoever they are found in direct opposition to Him they become so farre private in their motions like the Moone in the Dragons tayle in direct opposition to the Sunne shee looseth her light But God you say is resolved to have warre with them that have warre with you and therefore the people must Prove that Why The Lord is resolved to have warre with Amaleck from generation to generation therefore with the King and his partie for it seemes we must necessarily believe that you are Israelites and they are Amalekites but that the people are not satisfied of they must therefore looke for better evidence from you to convince them in the meane time let me desire you to take heed how you misinterpret the Lords oathes lest you should seeme to taxe God of perjury as well as some bodie hath done the King And ther 's an end of your criticall Observations And now in the fifth place you come like an operatour to cure the people of their melancholy you draw them forth in their sullen fits as you conceive venting their sad and discontented thoughts in those sorrowfull notes you are pleased to set downe That trading is dead There money goes Never so many payments I cannot blame them I confesse to think they pay something too deare for their ruine but what 's the salve you give them for their sore why surely they are like to find but little comfort from you First you tell such a man that he is not worth the answering And I tell you that he that gives such an answer is scarce worthy to receive a replie unto it And therefore let that goe But yet upon second thoughts you are a little more pitifull And in some doubt of his capacitie you send him to learne of Job That we must receive good at the hand of God as well as evill True there is very good reason for it that they should be patient in misery and thankfull in prosperity unto God But yet under favour this doth not infer that men are bound to contribute to their owne miseries or be any way accessary to draw them upon themselves no nor yet to returne any thankes unto those that are the instruments of their calamity we must submit to Gods justice even in the oppression of men and yet that doth no way justifie their oppression nor hinder us from the use of any lawfull meanes to deliver ourselves from them and those pressures they would lay upon us it no way ties us to give our selves up into their hands or to consent to our owne ruine Thirdly you tell them that the Gospell hath beene a beaceable plentifull Gospell and then they loved it ran after it But now it is otherwise they are otherwise affected and you commend unto them that of our Saviour Ioh. 6.26 you follow me for the loaves And hath the Gospell beene so peaceable and plentifull a Gospell when was that I beseech you under what Kings raign or how comes it to passe that it is not so still Surely if that Gospell could have contented you and others that have beene so amourous of changes that which was amongst us in the time of Queene Elizabeth King Iames or in any part of the raigne of our Gracious King I am well assured you might have had it in as peaceable and plentifull a condition as ever if men had not beene weary of Gods blessings His Majestie hath made you very faire offers if they might have been embraced but it seems you are growne weary of that Manna and your wanton palates are fallen a lusting after some new diet And because other men will not be perswaded to part with all they have to serve your humours you seeme to challenge them of temporizing and that they measure out their zeale by their worldly advantage This is indeed a hainous crime I confesse like the rich man in the Gospell to goe away sorrowfull from Christ because he requires him to part with his estate or with the Gadarens to drive him out of their coasts upon the apprehension of the losse of a few swine They that will part with our Saviour or his Gospell upon such termes as these are very worthie of their owne choice even to loose that Jewell that they hold at so low a rate But that this is the case of every one that refuseth to undoe his wife and children to supply you with his estate to buie fuell for that fire which is now raging in the bowels of the Church and Common-wealth or that it is to be disaffected to the Gospell of Christ not to promote a warre against the substitute of Christ is a paradoxe that I can never admit into my beliefe nor doe I thinke the speech of our Saviour in the 6. of John 26. is any thing at all to your purpose And therefore you are no good Quack salver for melancholy The people may even die of their purse-dumps for any remedie you here afford them But it may be you are better at the cure of their follie That 's the sixth and last consideration which you say is a meere foolish one if it may be so termed or rather for fooles also will be talking a meere prating a meere nothing and non-sensicall thoughts about the present things in the Kingdom within the verge of this you shall