Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	soul_n	whole_a	1,465	5	5.4082	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66598	Conscience satisfied in a cordial and loyal submitting to the present government of William and Mary in three discourses justifying the Williamites against the Jacobites : the first being animadversions on a book intitutled The doctrine of non-resistance, or, Passive obedience no way concerned in the controversies now depending between the Williamites and the Jacobites, the second on I Sam. 23.30 ... the third on Dan. 5.20 ... / by Tim. Wilson, rector of Kingsnoth in Kent.	Wilson, Timothy, 1642-1705.	1690 (1690)	Wing W2949; ESTC R38313	57,754	74

came to make him King And in Deut. 17.15 Thou shalt in any wise set him King over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set King over thee The Election of a King is attributed to God but the Constitution to the People God's choice and the Peoples choice are consistent So God approved Saul and David and they were anointed by the Prophet Samuel and chosen by the People also In the Common-wealth Magistrates are called the Ordinance of Man or an Humane Creation 1 Pet. 2.13 Because tho' Magistracy in general be the Ordinance of God yet this or that special kind of Magistracy whether Monarchy Aristocracy c. is of man Governours covenant to defend the people as well as the people covenant to obey them and the Obligation of Conscience is consequent to this Agreement And our present Sovereign Lord and Lady King William and Queen Mary have as good a Title and we are bound in Conscience as willingly and heartily to honour and obey them according to the Law of God and our Country as ever we were to submit to any Prince 2. We must consider that all Government is for the safety and good of the Community We must eye as one saith in another case the end which always steers the Action among such as be Agents by counsel In all Combinations there is and will be some common end that end must have means to attain it to these means and rules each man must bind himself to attend and in case he doth not to submit to another to be directed and reformed or else to yield to the whole that he may be censured and removed therefrom For otherwise the End cannot be attained nor the Means attended with profit or any powerful success in reason For if each man may do what is good in his own eyes proceeding according to his own pleasure so that none may cross him or controul him by any power there must of necessity follow Distraction and Desolation of the whole when each man hath liberty to follow his own Imagination and humoursome devices and seeks his Particular but oppose one another and all prejudice the Publick Mutual subjection is as it were the sinews of Society by which it is sustained As for the Governour S. Paul saith plainly He is the Minister of God to thee for good Rom. 13.4 This is the End of Government That the People may be happy The Preservation of our Lives Liberties and Properties is the Reason of Rule and Subjection See the former Discourse Kings are not set over us to make us in a worse condition than we were by the Law of Nature which I am sure is the unwritten Law of God only written in the heart as S. Paul saith but that we may be safe and live without fear of wicked men who have extinguished the Light of Nature and Reason And like Brutes that have no understanding like Beasts of prey Lions and Wolves would devour the poor innocent man the good and righteous who lives according to his reason and conscience It concerns all Mankind with utmost zeal to preserve their Laws for otherwise the Sons of Belial will conspire and oppress the poor righteous man and they will make their Strength the Law of Justice as the Son of Sirach saith This I Will and this I Command and my Will shall stand for Reason This is the Voice of Proud Oppressors They make their Lusts their Law and their Will their Ruler But Reason the Candle of the Lord and Scripture the revealed Will of God inform us that Order and Dominion and Rule is not to make us slaves but that we may lead a quiet and peaceable Life in all godliness and honesty 3. We must consider that there may be such Crimes as may forfeit the Crown and Throne and reduce all to first Principles Here it will be convenient to consider 1. What Crimes we suppose make a Forfeiture 2. To demonstrate that such Crimes forfeit the Crown 1. I shall consider what Crimes we suppose make a Forfeiture And this may be done for more plain understanding 1. Negatively 2. Affirmatively 1. Negatively Personal Crimes do not forfeit a Crown A bad Man morally may be a good King Politically Dominion is not founded in Grace tho' it is much to be desired as being their bounden Duty that Kings would live in the Fear of God However as a most zealous Divine on our side grants There is required in Subjects a Toleration of the spots blemishes or infirmities of Magistrates For the Magistrate hath a burthen no less laborious than dangerous under which he must necessarily often faint and endure Extremities so that sometimes he hath scarce place or time to breath And therefore it is no wonder if he be sometimes drawn away by Humane Affections as Pride Ambition Intemperance Pleasure Sloth Forgetfulness Security Anger Fury and Passions of like kind To which they are wont to be more obnoxious than others as they are urged with greater Troubles and Assaults Therefore then it is the Duty of Loyal Subjects patiently to bear those Infirmities as it is meet that Children should hide the blemishes of their Parents It is true a Prince ought to be just and judge as for God but a wicked Prince as Ahab must have Obedience and a good Obadiah may be his servant An habitual sinner whom God will judge and condemn may not be questioned by his Subjects David's Adultery and Murder of Vriah was not sufficient to depose him Such Crimes must be left to God's vengeance And private Oppressions are not Causes sufficient but here Prayers and Tears must take place and we must as our Saviour adviseth in Patience possess our Souls 2. Affirmatively Such Crimes as are Epidemical or Universal and are of great concern to the whole Body Politick to the whole Nation As invalidating Laws made for Publick Security endeavouring to subvert the Rights of the Subject Liberty and Property or subverting of the Religion by Law established whereby Thousands of poor Innocents must be ruined breach of Covenant Oath and Promise whereby Publick Faith is indangered and all Subjects with reason are made jealous And here pray imagine me in Vtopia and take it for a supposition If a Kingdom is in such danger whether they ought not to secure themselves I could wish it had consisted with Gods Providence that I had not lived in such unhappy days wherein a man that speaks truth is envied by his Neighbour Or I could wish that I had not such unlucky Stars as that I must necessarily go against my Conscience if I should justify or connive at the late Proceedings of the Court Faction and Jesuitical Society I was as true and faithful to the late King notwithstanding his Religion as long as he kept his Oath and Promise as any Subject in Reason Knowledge or Conscience could be But when I evidently perceived that the design was to Subject us to Rome and

there be Laws whereby a King is to rule which he shall command his Subjects to break and his Subjects are neither bound to obey nor suffer by him then his Government is not Arbitrary But if there be Laws made and he may inforce his Subjects either to keep them or break them and punish them at his pleasure that shall refuse and the whole Kingdom bound in Conscience to suffer whatsoever he shall inflict for not breaking those Laws then is his Government Arbitrary For Arbitrary Government is that whereby a Prince doth rule ex arbitrio which he doth when either there is no Law to rule by but his own Will or when he hath a Power to break those Laws at his will and to punish the Subject at his pleasure for not breaking them And in truth this latter is rather an Arbitrary Government than the former as it shews more Liberty in the will that it hath a Power to act when Reason perswades to the contrary than if there were no Reason disswading and else there should be no Arbitrary Government in the world For no State but hath some Laws whereby they rule and are ruled even the very Indians only here lies the Arbitrariness of a Government that notwithstanding the Law the Ruler may pro arbitrio force his Subjects according to his own pleasure In our present Case December 88. we may well consider these things First The Matter of Fact is evident That the King 's evil Counsellors Popish Priests and Jesuits have tyrannized over us and oppressed us in an high measure This is known to the whole Nation Secondly I believe in my Conscience that it is the most Heroick and Virtuous Action that Mortal Man can do to deliver poor Innocents from Tyranny and Oppression Thirdly The Prince of Orange under God hath been the great Instrument of our Deliverance from Popish Tyranny and Slavery Fourthly We ought to give Thanks to God first and then to his Servant our David the Captain of our Israel for saving us from our Enemies In short This Cause which I account God's Cause and the Cause of the whole Nation and the Prince of Orange now our most Gracious Soveraign whom I account God's Instrument have conquered my Heart and consequently shall have my Tongue my Pen the utmost of my Strength and Zeal Yea I hope through God's grace that I shall neither be ashamed nor afraid to lay down my life for the Protestant Religion and Interest and the Liberties Laws and Properties of my Native Country There are some Objections taken from Examples out of Scripture which seem to favour the contrary Opinion but I need not nor cannot consider them all and I perswade my self that they are obviated by what I have said And I am sure that he that confirms Truth by it confounds Error Yet I shall consider the main Objection See say many David's behaviour to Saul 1 Sam. 24. Ye know that King Saul persecuted David causelesly he sought his life for no reason David was a good and loyal Subject neither did Saul 's violence and persecution tempt him or prevail with him to change his Loyalty or forget his Duty David did but cut off the skirt of Saul 's Robe privily and his heart smote him for it And he said to his Men The Lord forbid that I should do this thing unto my Master the Lord 's Anointed to stretch forth my hand against him And he hindered his Servants from hurting Saul And when he called to Saul he said My Lord the King And when Saul looked behind him David stooped with his face to the earth and bowed himself He called him my Father which is a Title of reverence Insomuch that Saul his Enemy was melted into kind Expressions by his goodness and righteousness Read and consider the whole Chapter at your leisure David heaped Coals of fire on Saul 's head as the Apostles Phrase is not to burn consume or destroy him but to win him to a good Opinion both of his Innocence and Loyalty Hence they infer that the Supream Magistrate the King though he suffers his Subjects to be never so much oppressed is not to be resisted but we must submit with Patience commit our Cause to God by Prayer and make our Appeal to Heaven who judgeth righteously and suffer our Throats to be cut or flee away leave our Posterity to Slavery and so expect a Reward in Heaven for suffering I Answer The Subject as several Divines say may be considered two ways First Divisively Secondly Conjunctively The Subject considered Divisively hath always applied himself to Prayers and Tears the oppression being only Personal and perhaps without remedy Some Inconveniences and Grievances will be in the best Government and we must not think to have all that we desire or perhaps may really deserve in this world And therefore we ought to get Publick Spirits and hate Private Designs and Self interest when it would destroy the Publick Good Secondly The Subject may be considered Conjunctively And thus when the Oppression is General and Universal almost then the People must look to their own Preservation all Government being for the good of the whole Body Politick And in this case the safety of the People is the Highest Law All Government and all Laws suppose this as a Principle or Foundation Again The Subject is said to take up Arms against the King either First As against the King's Person and of this we do not speak Thus who can stretch forth his hand against the Lords Anointed and be guiltless Hence it may be inferred That private Assassination of a Prince is wicked and abominable Secret or open Murder of any Man much more of a Prince is an heinous Crime We are taught by this Example that the hand is not to be lift up against the Magistrate but still David defended himself by force of Arms. Some Expositors as I find in the Author of the Synopsis say That David had Power to kill Saul Power was given by these words v. 14. The men of David said unto him Behold the day of which the Lord said unto thee Behold I will deliver thine Enemy into thine hand that thou maist do to him as shall seem good to thee He that is invaded may prevent the Invader as Lessius and S. Thomas teach Lavater No Subject or Private person saith a great Divine may invade a Tyrant without lawful Defence tho' he hath occasion as David could indeed kill Saul whom yet he dismissed because there was not extream Necessity I will not saith he put forth my hand against my Lord for he is the Lords Anointed v. 10. For God knows to draw Tyrants to Punishment either by the ordinary Power of every Kingdom or by any other miraculous way The Consequence saith another rational Divine that follows from hence is clearly this That no private man in his own Cause for so was David's then by his own Power may seize upon the Person of a King in