Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	king_n	1,792	5	3.4864	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85710	A sermon preached in the Citie of London by a lover of truth. Touching the power of a king, and proving out of the word of God, that the authoritie of a king is onely from God and not of man.	Griffith, Matthew, 1599?-1665.	1643 (1643)	Wing G2017; Thomason E104_17; ESTC R22414	21,757	29

the state will breed convulsion fits each contending who shall come forth in government one of them at length will come forth with scarlet strings on his hands and bloudie banners If a body have two heads they will not easily agree upon motion To end this questioning by Magistrates wee will call Tertullian Reges sunt super omnes homines ante omnes Deos And that proverb of the Rabines Nulla Creatura Iudicat Rogem Quis e populo May dare say unto the KING what doest thou GOd blesse this poore people it is totus in questionibus busie in speculations questions concerning things that do not much concerne them they have beene in Divinitie long agoe as whether faith onely or good workes justifie and such like questions the Divines have been vehement in those disputes and the people conceivd straight matter of salvation to be in the knowledge of them then they undertake to discusse the question in conclusion believe nothing but their own phantasies and resolve to do no good works at all Then whether the Common-prayer be not diservice new English for the new Religion of whom it may be fitly said as Tullie of Antho●y for his pientissimus quod verbum latino sermone non est id ad tuam singularem pretatem exprimendam inventum est Whether kneeling at the Sacrament that tremendum mysterium of the commemoration of Christs passion bee not Idolatry whether Jesu-worship be lawfull and that resolved to their hands whether to worship God in entrance to his house in the presence of his Angels saith Terullian be not superstitione O tempora Whether we may repeate the Lords Prayer that Idol O mores whether the signe of the Crosse used in Tertullians time be not now popery O ridiculum but I may not excusse the rest by name so few come wee neerer to the Text whether if our Clergie will not preach unto us such Pharisiacall seditious ignorant Diabolicall doctrine wee may not chuse others in a case so concerning the destruction of our soules And then whether if the King Himselfe will not conforme to our vaine senselesse religions so many now for number infinite for qualitie so blasphemous that it is impossible for one man to know them all and for rationall man to practice any of them wee may not question his government whether to make the question more semblable a King in a State bee not like a Marriner in a ship if one will not another must The Marriners thought so in the last tumult vix vera esse nisi cunctanter crederem nisi his oculis videram In sum whether both for Religion and civil policie we may not as we have done to the Clergie so to the King put up insolent questions Quid agis Why dost thou rule otherwise then we please to be ruled our selves O that my head were a fountaine of teares c. Jerem. 1. For Religion We read of rebellion intended against Ahashuerus 2 Hester ver 21.22 No reason set downe but in diebus illis and what were those dayes you might know them by the story Ahasuerus had married Ester his Queene a vertuous woman but of another Religion Bigthan and Thares T is like were crossed in the match but see they draw their arguments from popular heads to interest 127. provinces in the rebellion Ahasuerus our King matcheth with a Jew one of a Religion hated among us one that cares neither for Mithra nor Wamasdres one brought in to ruinate the establish'd religion in Persia which by our Law ought not to be altered Thus they are zealous on the suddaine as the fashion of the world is This jealousie delivered downe and digested by a prevailing faction in the people they forthwith although there be no cause are ready tumultuatim to runne up to the King with Quid agis Why dost thou change our Religion Good people for so I may rhetorically call them if you intend a new religion take not rebellion in your way for a thing that I will tell you in Luthers reformation when was more need then now is the rule of obedience was not duely observed and there fell in or upon that reformation 100. thousand of the people before then that you need a reformation before you adventure upon the dangers Barclay accuseth Luther for it I dare not defend him I finde him in his booke Contra regem Angliae very familiar and impudent to the King stoliditas vestra asinitas vestra cornicula avum aut regem nasci aut fatuum and I wish there be no such Sheimies such felly tounged reformers abroad in this our pious reformation Barclay chargeth Luther yet farther of the death of all those people that when he had moved them to rebellion and could not accomplish his owne ends he was the first that moved the Magistrate to ruine and destroy them all how true God knowes but this the people may know is true in Policie in States men under the larve of Religion to draw the people to one side but if they faile in their plots and ambitious Projects they to preferre themselves must be the first and most active in cutting the peoples Throates whom they have stirred up Againe in the Reformation after the death of so many thousands and there issued forth so many Schismes from the Anarchie that holy Melancton who loved not Poperie confessed for unities sake they must all returne to the Church of Rome againe and Prot in his An on Cass Porf speaks little lesse better to endure one extreamitie then Twentie better admit of one tyrannicall Religion then a hundred And I pray God it bee not the effect and resultance of our many Schismes and distractions in our Church at this day To come with questions contradiction to a King for Religion was not heard of in the Iewish Government The Law in Deutren mie 13.6 was if thy brother or thy sonne or thy wife or thy friend intice thee to Idolatry sistas coscoram judice not if thy Father or thy Husband or thy Judge for certaine not thy King The manner of Balthasars deposition for abusing Gods Religion and Temple is very remarkable by all good Subjects None of his Subjects must dare to draw up the order no a hand writing out of the wall from God must declare it and when it was there none of all the people were able to read it so strange a thing to a subject is a deposition of his King no nor the Astrologers nor South-sayers no nor the Devill himselfe is able to understand it Daniell is sent for he only by divine revelation is able to read and what is it Mene Mene tekell uparsin God not the people hath numbred thy Kingdome and finished it Joseph 17. chap. 36. Tells us of the sect of the Pharisees who to the number of sixe thousand in zeale to their hypocriticall Religion were in a covenant by themselves against Caesar some of that number came to our Saviour with that question for that

is still their forme is it lawfull to give Tribute unto Caesar They are resolved not to doe it before and these Sectaries proved the ruine of the Iewish Government with whom Docter Iackson compares the Schismaticks of his and these times growing on so fast that both he and Sir Walter Ral. 2. Hist spake out of propheticke wisdome that they would hazard the ruine both of this Church and State and they would force it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confusion For indeed what else can bee expected when every one may assume his owne Religion and such a one as may encourage him to contradict the established government of the Church on the one hand and the fundamentall Lawes of the Land bee obscured on the other and the Majestie and power of the Kings person contemned what remaines but we may say over this Church as Iugurtha over Rome O urbem venalem lite perituram si emptorem invenerit 2. For Civill Government As the people for Religion may not question the King so neither for the policie and civill affaires may they say unto him what doest thou And here the people are furnished I know not whence with as many questions to molest the quiet of the state as they have beene of late to disturbe the peace of the Church And first may not his own Lawes say unto him Quid agis Directive they may coactive they neither may nor can if the King be in an errour he can make new lawes to defend his errour saith Saint Augustine and Sir Walter Ralleigh reprehends Bracton though a Philachrist for saying that a King is King by the Law Me ito debet res tribuere regi quod lex attribuit ei nam lex facit ut ipse sit Rex Whereas saith Sir Walter Bracton ascribes this power to humane Law hee is mist ken for Kings are made by God and Lawes Divine and by humane Lawes are only declared to be King But is he not a King by our election Election doth not make him King although unlesse he had beene chosen he had not beene such As they are to say of good worke they are via ad regnum non causa regnandi so may wee of election t is not the cause but the way to the kingdome and so we find in Scripture where the people chose God made the King it is not nos but Ego posui regem super Israel and it was Gods admirable wisdome when the world could no longer subsist under paternall Government in that men and malice increasing in the world paternall indulgences would not doe right respectively every mans injuries both expresly in the Iewish government and in other States by the Law of reason doe prompt them to elect one man as their common Father that this one man this common Father this King not interested in private respects might distribute Iustice impartially and punish offences in equitie and also that the people by their owne act of election might bee obliged the more to obey him although he proved rigid and austere as they would and ought to obey their naturall Father which act God evermore confirmes in Heaven this may appeare better in a similitude Originall sinne is remitted in Baptisme but not ex opere operato yet if there bee no opus operatum there is by vertue of the covenant ordinario no remission of the sinne and after opus operatum it is impossible for the Priest to revoake the sin againe remitted in heaven So is it in elective kingdomes and all are such naturally the opus operatum of the people sc there election doth not make the King neither is he made King without it and after election he is so made and confirmed in Heaven that their act cannot ex jure be reversed againe For election according to Gods Lawes right reason is not a conditionall of tying of Kings downe to the peoples ends so as if he answer not their ends he shall be no longer King but it is a resignation of our naturall and private interest of revenge of all our paritie which wee have with him by the Law of nature into the hands of God that he would place him super nos It might have been said as to Ananias and Saphira was it not your owne before such election and resignation of your rights If now you shall demand your right againe and question his Prerogative and immunitie it may be said as to them why have yee lyed to the Holy Ghost Secondly what if hee breake the fundamentall Lawes of the Land to which he is sworne It is an old principle Perjurium iure non solvit regnum Salomon answers Eccles 10. Rex insipiens prodet populum not populus insipiens prodet regem as it is now this day Now a King by changing the Lawes and antient government doth civilly destroy the kind of his people But what if bee be not of capacitie to understand the Lawes As if the lawes bee not to be understood such there be in the world But if they bee the Prophet Hosea 13. tells you V●● ibi terracujus Rex puer est not 〈◊〉 ubi Rex cuius terra c. Thirdly what if a Tyrant may we not question him then for that injuria Tyranni est in facto usurpation of a Kingdome not his own Ius regis est in facti impunitate God will reckon with Kings one day for abusing his Image in the meanest of his subjects But if touch him you may Athenian like expell one Tyrant and gaine thirtie if not more Peritt Nero sed nullo successu one yeare after his death proved worse than foureteene of his Tyrannte And it was the Country-mans proverbe I wish they had it againe Antigonum effodio wee shall have a worse master a worse King when this is gone The Iewish Government was more subject to tyrannie then any Nation then in the world or since in that they lyed under a spec all forme of punishment to keepe them in more perfect obedience As if a private man offended many of the people suffered death either meritory in themselves for their sinnes though occasionaliter from the sinne of another person or else from Gods absolute dominion over the temporall life of man But if a King transgressed many thousands perished 70. thousands dyed for Davids sinne in numbring the Souldiers here is a strange tyrannie over the lives of the subject and yet David was not chased too and fro in his kingdome and the power of calling his souldiers taken out of his hand And yet as David spake I have sinned let me be punished as for this people quid fecit So the people may invert the words wee have sinned and one wickedly but for this righteous King quid ille fecit Daniel under the names of beasts foretells certaine Kings degenerating into tyrannie according to the severall qualities and kindes of tyrannie In the New Testament Tell Herod the Fox But we read not that they were deposed of