Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bad_a	good_a	great_a	1,828	5	2.5580	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94139	The soveraignes desire peace: the subjectes dutie obedience. By Thomas Swadlin.	Swadlin, Thomas, 1600-1670.	1643 (1643)	Wing S6227; Thomason E88_22; ESTC R209873	38,143	43

which could not keepe peace at home were carried away captive with the other Tribes I could give you an instance neerer home nothing hath been the cause of so many slaughters in England as want of peace amongst the English To speake of the Saxons Danes and Normans of the Lancastrian and Yorkish line would be but to tell you a story which it may be you know already ●s well if not better then my selfe I pray God the like story of these times may never come into any Chronicle and that it may not let every good man do his duty and pray Peace to our Ierusalem O God It is every good mans duty to pray for peace because the want of peace causes fractions and Fractions make uneven reckonings nor can you ever give God good account for so doing where Fractions are there are parts and those parts are either equall or unequall if both parts be equall then either part hath but halfe his strength if they be unequall then one hath not so much and that part which hath most it may be hath not enough V. G. Judg. 27. Eleven Tribes came out against Benjamin 400000 strong and their quarrell was good for it was to punish ravishing of a woman to death yet they fell twice before them The like is our case now in England the King saith He taketh up armes to maintaine the Protestant Religion the just Priviledge of Parliament the true property and liberty of the Subject his one just royall Prerogatives and Person and who dares but beleeve what the King sayes is true and who can fight in a better cause The Parliament againe sayes That they are forced to take up armes for the very same ends and withall to punish the great Delinquents the Malignant Party that have disturbed the peace of this kingdome and who would not who does not beleeve the Parliament who would desire who can fight in a better cause The cause se●●eth alike on both sides alike good on both sides but whether side hath a good or bad cause who knoweth on which side the victory is like to fall God ordereth battels he giveth victory to whom he will but commonly and ordinarily he giveth the successe according to the meanes that is used In so much that if the worse part be better prepared if they have men more in number and more valiant if they have more store of ammunition and better they are like to prove Gods rod to punish his children and when they have done that worke they are like to be cast into the fire But in the meane time to prevent the smart of this rod That the King may not fall before the Parliament that the Parliament may not fall before the King I take it to be every good mans duty to pray Peace be to our Ierusalem O God peace betwixt the Head and the Body peace betwixt the King and Parliament And thus farre having proved my Doctrine I now apply it And first Applic. 1 if it be every good mans duty to pray for the peace of Ierusalem surely then they are bad men very bad men they are that practise against the peace of Ierusalem the Iew that wishes it all evill and the Pope his pew fellow that curses it the Heretique that slanders it and the Sohismatick that rents it the Brownist that will have no set for me of prayer no decency of buriall but bury our deceased friends as we burie Dogs the Anabaptist that will have no christening of Infants no superioritie of Laytie or Clergie no proprietie of goods but a communitie of all things wives and all and a paritie of all men the King and the Subject the Peere and the Begger all one and the spawne the Iacobite the Robincomite the Barronist and many more and more then a good ma●y the troublers of our Ierusalem the disturbers of the peace of our Ierusalem Against these yet I will not pray with S. Paul would to God they were cut off that trouble us No my zeale is not so hot so furious I do not wish them the Hawkes reward for his bold Magnannmitie and sawcie temeritie who for leaving his own game the Partridge and flying too high at the Eagle his Prince was adjudged the next day to the Crowne for the one and the next day after to the Hatchet for the other I wish them not the Asses wages for his equall division twixt the Lion himselfe and the Fox He was put to death because he thought the Lion the King worthy of no more then himselfe a subject No I wish none of them these ends I wish them not cut off with S. Paul but as S. Paul elsewhere advises me to pray for all men so I pray for them O God convert them that they may not longer be the troublers of but the prayers for the peace of our Ierusalem If they will not be converted to us then O God take them from us that we may enjoy what we pray for peace in our Ierusalem peace within our walls and prosperitie within our Palaces For our brethren and companions sakes I will now say Peace be within thee to which do you now say Amen and for our Elder brothers and Mediators sake Iesus Christ may God be pleased to say Amen to our peace Amen For for my part I shall never make this day a day of objurgation which our King and Parliament our blessed and peace desiring King our wise and peace-working Parliament hath made a day of Humiliation of Humiliation and devotion of Humiliation for our sinnes and devotion to God for the diversion of the rebellion in Ireland and of the division in England And so for my second use Vse I entreate you to joyne with me in t●rning this Hemistichium of King Davids in this Psalme into that Amabaeum of King Davids in another Psalme O give thankes unto the Lord of Lords for he is gracious Ps 136.1 and his mercy endureth for ever O give thanks unto the God of all Gods for his mercy endureth for ever O thanke the Lord of all Lords for his mercy endureth for ever Which only doth great wonders for his mercy c. sayes he there And now let us goe on and say here O God by thy excellent wisdome make Warres to cease in all lands and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent power disperse the people that delight in Warre and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent might slay mighty Rebels and turne the councell of Achitophell into folly and send peace into our Jerusalem because thy Mercy endureth for ever O God by thy excellent goodnesse remember us now we are in trouble and take our troubles away and send peace into our Ierusalem because thy mercy c. O God by thy Excellent greatnesse deliver us from our enemies and make us all friends by sending peace into our Ierusalem because thy

the fourth best but the worst of the foure best And these foure degrees to the chayre of State are but tytles a word confounded by some bodie with power a conditio sine quâ non that necessarie condition which God uses whereby to mount men to Soveraigntie V. G. The soule is not infused into the body untill the body be accommodated with all naturall dispositions of necessitie required to make the bodie a fit receptacle for the soule nor is any Prince mounted to his throane without those meanes politicall which are necessarily required to install him in his Throne yet for all this Bayard himselfe dares not but say That the soule is infused or created in mans body immediately of God nor can any reasonable man justly say but that the power whereby Kings rule and governe States is immediately of God And whereas S. Peter cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance of man ● Pet. 2.13 he means it only either 1 Subiectivè or 2 Obiectivè or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because men are the subject the object and the end of it but the fountaine of it is God In a word as I said before the title to it is Humane and by men but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jurisdiction the authoritie or as it is called in our translation the power of it is from God and thus I cleare it All power especially Monarchiall is from God 1 Sam. 10.24 so saies Samuel of the first King Israel ever had see ye him whom the Lord hath chosen he divolves it altogether from himselfe and from the people that we might not be gull'd by the Papist who saies royall power comes from the Pope or by the ●●abaptist who saies it comes from the people he saies not therefore see ye him whom I the Prophet Samuel have chosen or see ye him whom ye the people of Israel have chosen but Quem elegit Dominus whom the Lord hath chosen And sayes God himselfe By me Kings reigno and in that very word Pro. 8.16 〈◊〉 by me we are told that the power of Kings is not à fortunâ by fortune or à planetâ by the Planets or à populo by the people nor yet à se by himselfe but à Deo by God Christ makes it as evident in his answer to Pilate Pilate began to chide him with surrowes and frownes because he gave him no answer Joan. 18. Knowest ●ho●s not that J have power to release thee and power to condemne thee No saies Christ thou couldest have no power over me unlesse it were given thee from above and yet Pilate was but an inferiour power for Pilate was but a Deputie but because he was rightly deputed to that place by Caesar by the King he saies he could have no power over him unlesse it were given him from above to let us know there is no power but from God I know Scripture needs no second yet to set this point home I adde N●●●●ceo Scripture and Reason to Nature Nature is ingrafted by God and nature concludes power to be due over 〈◊〉 propter bonum regimen eorum for their more orderly government ●●iefly as the precept against murther is by the law of nature from God so the authoritie of higher powers to punish the evill and reward the good is by the law of nature from God I further cleere this truth by reason thus All power especially Monarchie is from God for plenitudo Rat. 1 all fulnesse of power is onely in God that power which creatures have is but potesta● 〈◊〉 a part of power V. G Looke upon that element which is highest and next to God the fire it hath a power that element hath but what power is it a power to warme us not to feed us Look againe upon that Element which is lowest and next to us the Earth that element hath a power too to feed us but not to cure us looke once more upon the two Medium Elements the Aire and the Water they have power to cure us but not to baile us against Deaths arrest or to looke upon the power in my Text the King if he be not he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater pa●r●● the Leader of his people as a Shepheard leads his sheep and the father of his countrey why even then by his power he can but enable us and inrich us he cannot sanctifie us or if he be what he ought not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tyrant what power hath he then why then he hath power to kill our bodie he cannot touch our soule and therefore as I conceive is that saying of Christ Feare not them that are ab●e to kill the bodie but feare him which is able to ki●● both body and soule and cast them downe into h●ll fire Now as the Phil●sopher disputes All s●cond causes worke by the vertue and influence of the first cause the smaller wheeles of the Clock mo●e as they are moved by the greater wheele all streames and Rivers a● from Fountaines so all powers upon earth because they are but part powers are from God because in God onely is all fulnesse of power All power is from God Reas 2 for whatsoever is possible to be done in nature God onely can do it can cause it to be done and hereby possible to be done in nature I understand not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to nature as when a young man marries a young woman why here it is according to nature that they multiplie and yet this power in nature is from the God of nature for though children be the fruit of the wombe Psa 127 4 Gen. 21. ye they are the gift of God But here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature as when Sarah the old wife of old Abraham conceived and brought forth Isa●c this was no worke of nature but the finger of God and here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 2. above nature as when the Virgin Mary conceived and brought forth our bless●d Lord and Master Iesus Christ This was a thing altogether above natures thoughts nature never dreamt of it for nature can dreame of nothing can intend nothing but what is naturall and nature never saw or read of any producing mankinde but either without the helpe of man or woman as Adam of the earth● or woman without man as Eve of Adam or of man and woman as our selves but that a Man should be borne of a woman without the helpe of man that a woman should compasse a man without the compasse of a man this was not within the compasse of nature it was the worke of God you see all power is still from God and so is the power in my text whether it be according to nature as in the election of Saul or above nature as in the anointing of David I go on Reas ●sa 4● 10 11. and say thirdly all power