Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	good_a	great_a	1,387	5	2.5396	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53949	The apostate Protestant a letter to a friend, occasioned by the late reprinting of a Jesuites book about succession to the crown of England, pretended to have been written by R. Doleman.	Pelling, Edward, d. 1718.; L'Estrange, Roger, Sir, 1616-1704.	1682 (1682)	Wing P1075; ESTC R21638	46,592	63

determin'd by God or Nature for then they should be All one in all Nations seeing God and Nature are one to All. Doleman part 1. pag. 7. 11. And Mr. Hunt tells us that no man intends by any thing in the Scripture that All Mankind is obliged to any One Form of Government and therefore All men are left to their own Posts p. 39. It is left unto every Nation or Countrey to chuse that Form of Government which they shall like best and think most fit for the Natures and Conditions of their people id p. 7. 10. Civil Offices are of Humane Original id Argument p. 241. The Government is de jure such as it is ibid. God never made any Common-wealth but one by his Directive Will and that only for One Nation for in these things he hath left men ordinarily in the hands of their own Councils and to their own Prudence ibid. God approveth what a Realm determineth in chusing or changing its form of Government Doleman pag. 10 11 58 118. Such Governments which men make God approves and requires obedience to them Mr. Hunt in Postscript p. 38. The Commonwealth hath power to chuse their own fashion of Government as also to change the same upon reasonable causes Doleman par 1. cap. 1. pag. 10. No Civil establishment but is Controulable and Alterable to the publick weal. Postscript p. 42. Though many Learned and Great men have believed and for good Reasons as I may shew you hereafter that Monarchical Government came into the World by Gods own Grant and Appointment Yet Doleman saith that Monarchy was commonly chosen by the people in the beginning Part. 1. pag. 12 21 66. And Mr. Hunt asketh where is the Charter of Kings from God Almighty to be read or found Postscript pag. 36. The Jesuit alledgeth that St. Peter calls Kingly Authority a Humane Creatu●e for that by mans free Choice this particular form of Government as all others also is appointed in every Commonwealth and that by Mans Election and Consent the same is laid upon some particular Man or Woman according to the Laws of every Countrey Doleman part 1. cap. 2. pag. 14. And Mr. Hunt alledgeth in like manner that Saint Peter stileth Kings as well as the Governours under them the Ordinance of Man which cannot have any other sense but that Men make them and give them their Powers Postscript pag. 37. Whereas an Objection was foreseen that God said to Solomon By me Kings reign Prov. 8. 15. and that St. Paul told the Romans that there is no Power but of God the Powers that be are Ordained of God whosoever therefore resisteth the Power resisteth the Ordinance of God Rom. 13. 1 2. And whereas the Apostle doth there speak not only of Authority in General and in the Abstract but pointeth also to the very Person of the chief Magistrate to Nero himself stiling him the Minister of God a Revenger one that beareth the Sword meaning plainly the Man To this the Jesuite answers by a Jesuitical evasion that all this is to be understood of Authority Power and Jurisdiction in itself according to the first institution Doleman part 1. cap. 1. pag. 7. And Mr. Hunt answers to the very same effect that this is meant of Government in the General which is called Gods Ordinance for this reason because in general God approves of Governments Postscript pag. 37. Yet this reacheth not the point nor is it any answer at all For the Scripture there speaketh of the Person and Power of a Monarch and of Government by a Monarch and so it followeth that Monarchy is of Divine Institution the Ordinance of God himself To evade which the Jesuite and Mr. Hunt do equally hold that Regal Government is by Gods Permission that Kings are said to Reign by God because they Reign by his Permission and that their Power is the Ordinance of God because Gods Permission goes along with the Peoples Choice Doleman part 1. c. 6. pag. 99 100. and Postscript pag. 36. Both of them do interpret it not of Gods Directive but his Permissive Will which is not pertinent nor home to the purpose because Gods General Providence is over all things He suffers even Sin to Reign he permits Thieves to Steal and Murderers to Kill and yet who will dare to say that by him Thieves R●b and that Murder is his Ordinance As to the point of Succession to a Crown by Descent Inheritance and Birth Thus saith Father Parsons And thus saith Mr. Hunt It was ordained by the Commonwealth that the elder and first in Blood should succeed Doleman part 1. cap. 6. pag. 106. The Succession to the Crown is Hereditary because the People so appointed it would have it so or consented to have it so Postscript pag. 43. Some other conditions must needs be requisite for coming to Government by Succession besides the only propinquity or priority in blood and yet it seems they are not prescribed by any Law of Nature or Divine for that then they should be both immutable and the self same in all Countries as God and Nature are one and the same to all without change where notwithstanding we see that these conditions and circumstances of Succeeding by Birth are divers or different in different Countries as also they are subject to changes according to the diversity of Kingdoms Id. par 1. c. 1. p. 2. The Succession to the Crown is of a Civil Nature not established by any Divine right several Kingdoms have several Laws of Succession some are Elective others are Hereditary under several limitations The several limitations of the Descent of the Crown must be made by the People in conferring the Royal Dignity and Power which is more or less in several Kingdoms Id. ibid. pag. 42. As the Commonwealth hath Authority to chuse and change her Government so hath she also to limit the same with what Laws and Conditions she pleaseth Id. p. 10. If the Royal Family be extinct it belongs to the People to make a new King under what Limitations they please or to make none Id. ibid. p. 43. The Commonwealth giveth the King his great power over them and prescribeth Laws unto him and all Limitations of the Princes absolute Authority do come from the Commonwealth as having Authority above their Princes Id. part 1. c. 2. It is evident that the Succession to the Crown is the Peoples Right Id. ibid. Both the one and the other of these two points were ordained by the Commonwealth to wit that the Elder and First in Blood should succeed and that he should be such a Person as can and will govern to the publick weal of all Id. pag. 106. For Princes are subject to Law and Order and the Commonwealth which gave them their Authority for the common good of all may also restrain or take the same away again if they abuse it to the Common Evil. Id. p. 58. Though the Succession to the Crown is Hereditary because the People so appointed

tremble to consider that the blessed Sacrament of Christs Body and Bloud should be used only as a Politick Tool to capacitate men to be Potent Villains Are not these Dainty Conscientious men who can thus play fast and loose with their Consciences And who have got such a perfect mastery over them that they can set them a whining or put them to sleep at their pleasure so that if a friendly job be to be done at Guild-hall or the Sessions-house poor Dame Conscience is commanded to lie quiet behind the door and when the business is over then she is taken up again to Pewk the next Sunday at the very sight of a Surplice Sir if you think me somewhat sharp I must desire your Excuse because nothing is more hateful to me than a Conscience that is Tender in Part only a Conscience that is much like an Animal in your Garden which you call a Tortoise a Creature that is so very Nice and Tender in some parts that it shrinks up it self presently if you touch it with a Straw but yet is wrapt up in such a deadly hard crusty shell that you may drive Horses and Carts over it and not hurt it And really Sir as I was considering with my self how mighty shy and scrupulous some are in things which are of an inconsiderable nature but Straws in comparison and yet what little impression the weighty things of the Law make upon them I thought presently of your Tortoise and was minded but that I do not care to give Names to call that a Tortoise Conscience which some call a Tender a True-Protestant and an Ignoramus-Conscience You need not wonder at all this since as I said they have grafted the Crab upon the Apple I mean the Jesuit upon the Protestant For no good can ever be expected where Dolemans Principles are suckt in But you may see how basely Partial these Folks are in their ordinary Censures For let a man be a true Friend to the King and the Established Government and presently forsooth he is a Papist Let him Kneel at the Rails in a Chancel and he is a Papist Let him be for the use of the sign of the Cross or for reading part of the Communion-Service at the Communion-Table and h● is a Papist Let him refuse to do evil that good may come though that was St. Pauls way and he is called a Papist Or let him be for Subjection to a Lawful Prince and when time serves for Passive O●edience and he is a Papist with a witness But let these men profess the Faith and Doctrines of the Jesuits let them Lie and Equivocate like the Jesuits let them violate Oaths or Conster them in the●r own sense like the J●suits let them Dispense with one another in doing any wickedness that is serviceable to their Cause as the Jesuits do yet who but they the True Protestants The only Patrons of their Country The brav● Assertors of Religion Liberty and what not That Learned and great man Bishop Sanderson hath in one of his incomparable Sermons this following passage I remember saith he to have read long since a Story of one of the Popes but who the man was and what the particular occasion I cannot now recal to mind that having in a Consultation with some of his Cardinals proposed unto them the course himself had thought of for the setling of some present Affairs to his most advantage when one of the Cardinals told him He might not go that way because it was not according to Justice he made answer again That though it might not be done per viam Justitiae yet it was to be done per viam Expedientiae The Pope thought that any thing was lawful for him to do that was but expedient for his Turn and Interest Are not our Factious men now clearly of that Popes Persuasion goodly Protestants as they are Do they not break over all bounds of Justice when it is expedient for them Do they not Plead or Contemn the Laws according as it is expedient for them Do they not Obey or Disobey as it is expedient Do they not cry up or cry down Parliaments as it is most expedient Do they not go to a Church or a Conventicle as it is expedient Do they not Receive or Refuse the Holy Sacrament as it is expedient Do they not avoid or stickle for Offices as it is expedient Do they not observe or violate Oaths as it is expedient Do they not shake hands with the Jesuit or give him a kick as it is expedient And yet these men would persuade us that there is no Plot on their side though Doleman be brought to life again just as the Jesuits pretended that there was no Plot on their side though they plaid the like Pranks and disseminated the like Principles when Doleman saw the light first I accuse no particular Persons but if the Faction have no villanous Design in hand they are damnable Fools to make such broad signs and have damnable ill luck to have so many ugly Marks upon them For what courses have they omitted which a cunning Achitophel would think necessary to be taken supposing that there were a design to subvert our present Government As little a Politician as I am yet were I a great man and could I suffer my self to be an Ill Subject I know not what more effectual course could be taken to rend all into pieces than this First I would make my self Popular and would curry favour with City and Country by pretending to be a very Consciencious man and a zealous Protestant whether I had any thing of Conscience or Religion in me or no. My next care should be the Populace having entertained a great opinion of me to tell my Fellow-Subjects and Admirers that Kings are not such great men nor Kingly Government such a great matter but that Monarchs and Monarchy it self ought to truckle to the Conveniences of a Kingdom Thirdly my business should be to possess the People throughly with this Opinion that all Power is derived from them that a Crown is a Donative and Gift of theirs and that they have an Unlimited Power either to continue a King and his Government or to lay aside both as shall be most expedient My fourth care should be to lay open my Princes Infirmities to disparage his Judgment as Weak and Impolitick to render his Authority contemptible to Reflect upon all miscarriages in his Government and to make his Person vile and hated But then for fear of falling into open Treason my next care should be to traduce and accuse his Counsellours and to make the world believe that they were all Papists and perfectly designed the introduction of Arbitrary Power that so I might wound the Prince himself through the sides of his Ministers Sixthly Under pretence of securing Religion Liberty and Property I would make my Interest and Party strong and gain over as many considerable men as I could and persuade them to enter