Selected quad for the lemma: cause_n
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A51440
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The King on his throne: or A discourse maintaining the dignity of a king, the duty of a subject, and the unlawfulnesse of rebellion. Delivered in two sermons preached in the Cathedrall Church in York. By R.M. Master in Arts, Coll. S. Pet. Cant.
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Mossom, Robert, d. 1679.
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1642
(1642)
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Wing M2862; ESTC R214245
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31,316
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52
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in doing the evill they Command so nor may we rise up against them when they Command that which is evill And this is the Summe of Gods Truth and the Saints Practise in this case of Subjection to wicked Kings This to remove Prejudice and Misunderstanding now ad Rem 1. No Cause can justifie the Subjects taking up Arms against their King 1. No cause can justifie arms against the King We must know Satan deceives not more than when an Angell of Light and Rebellion prevailes not more than when it's pretence is Religion and Justice See that one Example of Absolon 2 Sam. 15. He steales away the Hearts of the People and how that Vers 6. First he possesseth them with an evill opinion of the King Vers 3. that he neglects the execution of Justice and then insinuates into them Vers 4. That if he were made Judge in the Land not yet seeming to ayme at the Crown he onely desires to be made a Judge in the Land them the times should be better If any Man had any suite or cause if he came unto him he would doe him Justice Vers 5. c. And then condescended to a winning Affability with the People he raiseth a most unnaturall Rebellion which he colours over not onely with the faire Pretence of executing Justice but also of preserving Religion and therefore he offers Sacrifice before the People And the better to countenance his Rebellion he makes use of Achitophell the great Councellor and others of the Nobles of Israel And if we look upon King David he good Man is put to as great straits as King Charles He is driven from the great City Jerusalem he is forc't to fly a farre off and glad that he can be furnisht with provision at Mahanaim at the bounty of his better Subjects And being at this distance he Assembles what Forces he can rayse and sends them out to suppresse the Rebellion of Absolon who as he brought upon the Kingdome the misery of a Civill War so upon himselfe the confusion of an unnaturall Sonne and a Rebellious Subject Here let me say to King Charles what Cushi said to King David since their case is not much unlike when he brought the News of the Victory 2 Sam. 18.32 Let the Enemies of my Lord the King and all that rise up to doe thee hurt be as that young Man is But that a pretended Cause how specious soever should justifie Arms against the King no Man will beleive Therefore I must goe a great way farther and draw the Cord much longer and make it appeare that no Cause how just soever truely and indeed can justifie the Subjects taking up Arms against their Soveraigne What cause more Religious than that of Religion What cause more Just than that of Justice it selfe Yet neither for the Profession of Religion nor for the execution of Justice may Subjects take up Arms against their King This is evident Ashur is the Rod of Gods anger yet must Israel be subject Nebuchadnezzar his scourge yet must Judah submit and be so farre from raising Arms against him that they must pray for his Peace Jer. 29.7 In that 1 Tim. 2.1 Prayers are commanded to be made for Governours who were they not Christians but Heathens In that 1 Pet. 2.13 Honour the King Who was that Constantine the good No but Nero the Cruell And sure where God Commands Prayers to be made for Kings Horour and Obedience to be given to Kings he takes away taking up Arms against Kings though such as Nebuchadnezzar such as Nero Idolatrous and Cruell Blessed are they saith our Saviour who suffer persecution for Righteousnesse sake for their's is the Kingdome of Heaven Math. 5.10 not Blessed are they who rayse Rebellion for Righteousnesse sake that theirs may be the Kingdomes of the Earth And againe Vers 44. Love your Enemies blesse them that curse you and pray for them which despightfully use you and persecute you and the reason is ut Filii sitis That ye may be the Children the Children of whom Filii hujus seculi Children of this World no Flesh and Blood cannot endure this they are for another Way a Way of Opposition a Way of Rebellion but Filii Patris vestri qui est in Caelis the Children of your Father which is in Heaven If then to love our Enemies to Blesse them that Curse us to doe good to them that here us and to Pray for them who despightfully use us and persecute us be Godly Spirituall and Heavenly then to have bitter Envyings and Strifes in the Heart to rayse Civill Dissention and Division in the State is Earthly Sensuall and Divellish as S. James speaks ch 3. v. 15. S. Peter in 1 Ep. c. 2. v. 18. He admonisheth Servants to be subject to their Masters with all Feare not only to the Good and Gentle Alla kai tois skoliois but also to the Froward so our English pravis the wicked so Beza duris hard or cruell so Tremelius And if Servants must obey wicked and cruell Masters then must Subjects obey Wicked and Cruell Kings for the same relation that the Servant hath to his Master the same hath the Subject to his King And Beza's note here concerning the Servant may not unfitly be applyed to the Subject That though his condition seem in this case very grievous yet his subjection shall be so much the more accoptable to God si voluntas ipsius plus valeat quam Dominorum injuriae If the good pleasure of his will more prevaile with them than the injury's of their Lords Again in Rom. 12.19 Dearely beloved saith Saint Paul avenge not your selves If we may not avenge our selves upon our Equalls much lesse upon our Superiours and least of all that is not at all on him who is Supreame Comment in locum Ergo affligemur inulti shall we then be tyrannized over without Revenge Musculus makes the Objection and gives the answer adjecta est saith he hujus gratia assertio illa ego rependam For this cause is that Assertion added I will repay saith the Lord and a fearefull thing it is to fall into the hands of the living God Heb. 10 11. and ideo horribilius Regibus therefore the more fearefull for Kings because they have him alone to be their Judge and quid credimus judicem illum si non ultorem as Tertullian speaks Wherefore doe we beleive him a Judge if not a Revenger As for Kings then God will punish them Autocheir with his own hand which David knew well when he answered Abishai moving yea inciting him to slay Saul or suffer Saul to be slaine with a Deus percusserit God shall smite him but as for himselfe he would not stretch out his hand against him 1 Sam. 2.6.10.11 I could heape up Texts of Scripture to confirme this Truth but this one sentence of my Text may suffice where we have it propriis terminis a thing now a dayes so