Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	jurisdiction_n	power_n	1,683	5	4.9363	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28224	Two sermons the first shewing the mischiefs of anarchy, the second the mischiefs of sedition, and both of them the mischiefs and treasons of conventicles : preached at the assizes held for the county of Suffolk, ann. 1682/3 : and published at the request of Tho. Waldegrave, Esq. ... / by Nath. Bisbie ...; Mischiefs of anarchy	Bisbie, Nathaniel, 1635-1695.	1684 (1684)	Wing B2984; ESTC R3888	38,700	75

appear not only Grave and Sacred in his Habit but as Jure divino like as the very best of those who were of Gods nomination and appointment Most evident it is that when the Danites went up to surprise Laish Chap. 18.5 14. they consulted this Ephod and that too with as much Veneration and Devotion as if it had been the very Ephod of the Sanctuary which had the Vrim and the Thummim and from whence as from between the Cherubims God was pleased to give forth his Answers He had also 3. His Teraphim What this Teraphim was whether loquens imago a blearing bleating Image craftily set at work by the Incantations and Charms of the Knavish Priest its Familiar to give out its Mysterious Oracles and Unintelligible Answers to the over-credulous unwary Multitude or whether an Astrological Engine shaped and figured like unto the Cherubims of the Tabernacle to discover the Planetary Motions and Aspects of the Heavens whereby a Guess and Prediction was to be made of things that were to come is not much to our present concern Certain it is they were used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the foretelling of future Events and in all probability designed to Cap and Supply not only the want of the Vrim and the Thummim but the very Cherubinical voice it self which was confined to and went along with the established Priesthood The word it self is used in a good as well as in a bad sence particularly Hos 3.4 it being there threatned as a judgment upon Israel that they should abide many days without a King and without a Sacrifice and without an Ephod and without a Teraphim But this also became an evil to him for so it is recorded among other his evil deeds that he made him a Teraphim The last thing mentioned of him is 4. That he consecrated for himself a Priest his own Son first one neither of Aarons Lineage nor of his Tribe willing that any one should be his Priest rather than not have one of his own afterwards for the more Solemnity of the thing and to seem more Conformable to the Divine institution a Levite one in Holy Orders but of the meanest rank and no less irregular and unlawful than the former it being permitted to none to take the Priests Office upon them but who were Descendents of Aaron though indeed not much matter who it be nor how dressed nor if at all consecrated provided he will but usurp the Priesthood and give out his Edicts to the Brotherhood of the Gild as his inspired brain and the home-made Teraphim shall dictate to him I know there are some that make this Micah's Religion to be perfect Idolatry and downright Apostasie from the Religion that Almighty God by his Servant Moses had established among the Israelites but if so what made him so fond of the Ephod the Altar the Cherub the Levite and every thing else that did but so much as Ape the religion of the Tabernacle Nay what made him so joyful that he had got one of Gods Levites to be his Priests or to make so many applications to the true God as he did for my part I do and thereunto I am obliged by Vatablus Grotius and many others to think that he was veri Dei cultor a worshipper of the True God though Puritan like in a separate way insomuch that howbeit he might have a tincture of Idolatry in his worship yet it was a fault in him and a very great one too that he had set up an house of his own and therein an Ephod an Altar a Teraphim a Priest in contradiction to the Tabernacle the Ephod the Altar the Cherubims and the established Priests of God In short a Will-worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-pleasing devotion a separate house a separate Priest a separate Religion howbeit of the same God from the regular national establishment A thing very pleasing to man and so pleasing that if left unto himself because there is no King to restrain him every man will think himself as good as Micah and set up an house and a Priest of his own and there do whatsoever shall seem right in his own eyes Thus it fared of old with Israel and thus of late with England for no sooner began we to grow mad and to bethink our selves of no King but immediately as if Hell it self had broke loose all the worm-eaten exploded heresies from the very days of Christ began to make head again and there came upon the stage a revived rabble of Gnosticks Arrians Macedonians Novatians Enthusiasts and whatever else seemed right to any every one calling as it seemed good to them for their own Priest and their own house till not a Mountain not a Grove not a City scarce a street but had an house a God a Priest of their own And if we do but consider how some men of late good friends no doubt to Micah to give ease to tender Consciences would have eased us of our religion and out of kindness to a little uncouth Protestantism to come into the Church would have thrust out the Reformation nay Christianity it self out of the Church we may say it was well for us then that we also had a King Doubtless a most sad complaint and account of things But it leads me from the mischiefs and disorders that happened in those days 2. To the Cause thereof there was no King no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. None of Regal Soveraign authority to superintend and command the rest 2. None of inferiour Jurisdiction and government that had resolution and courage suitable to the power they were invested with either to see the Laws executed or the Offenders thereof punished the want of which as well as of the other will soon fill a land with all manner of disorders and run it into Ataxy and confusion Their misery was 1. That they had no King no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of Superiour Soveraign authority to superintend over-aw and set the rest at work Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a government 1. In its nature Monarchical 2. In its authority Soveraign 3. In its continuance Hereditary All which conveniencies and advantages were wanting at that time in the government of Israel as shall more at large be made to appear out of the history of those days from the want of which those evils so much complained on came upon them And if I make these three particulars out I shall settle the thing what their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be and what indeed they wanted when they were so unhappy as to have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no King 1. It supposeth a government truly Monarchical It hath been concluded by many That these words of having no King bear a particular regard to the first forty years that the Children of Israel had been in possession of the Promised land from the death of Joshua the one part whereof was under the government as some say of the