Selected quad for the lemma: cause_n
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A94139
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The soveraignes desire peace: the subjectes dutie obedience. By Thomas Swadlin.
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Swadlin, Thomas, 1600-1670.
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1643
(1643)
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Wing S6227; Thomason E88_22; ESTC R209873
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38,143
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43
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is of God because God onely can doe whatsoever he will do or will have to be done so by the Prophet Isaiahs My counsell shall stand and I will do all my pleasure I have spoken it J will also bring it to passe I have purposed it I will also do it and so the false Prophet the Prophet Balaam spake the same truth Hath God said it and shall he not do it haâ—h he spoken it and shall he not make it good and so said the Leaper Num. 13.9 Maâ— 8. Domine si vis Lord if thou wilt thou canst q. d. whatsoever thou wilt thou canst do This receives some Objection but a very weake one Object he cannot lye sayes the Objector He cannot dye saies the Objector and therefore he cannot doe whatsoever he will doe For he can if he will lye or dye and therefore he cannot doe whatsoever may be done And this objection weake as it is receives this answer To dye to lye Answ implyes weaknesse and things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Nature whatsoever may be done according to Nature or besides Nature or above Nature and implying power God onely can doe or cause it to bee done could hee dye or could he lye he were not God For God is immortall and true Nay sayes the Objector not so neither Replic God cannot doe whatsoever may be done according to Nature and which implyes power and strength For God could not destroy Sodome while Lot was in it but to have destroyd Sodome while Lot was in it was neither against Nature Gens nor implyed any wealtenesse Therefore c. And this replication receives this rejoynder Rejoynd Gods power is to be consisidered two wayes Either 1. As it is absolute and unlimited without or 2. As it is conditionall and limited by his will and decree In and by the first consideration of his power God could have destroyed Sodome while Lot was in it but in the second I dare not say he could not but I doe say he would not because he willed and decreed to manifest his mercy in saving â—ot and his justice in destroying Sodome In the justice of his absolute power God gave Israel a Saul In the Mercy of his limited power God gave them a David A Tyrant or bad King is his Rod or Sword to whip and punish us and such Kings we have had A Father or a good King is his Shield and Buckler to protect us and defend us and such a King wee have now and long and long may we have him but were he other then he is both bad and good as they are powers they are from God For there is no power but of God Lastly all power is of God For God is the Creator of all things Reason 4 and therefore of all powers and that of nothing of nothing not onely privatively but of nothing Negatively of nothing not only Mediately as the Fish in the Sea and Fowle in the Aire but also of nothing immediately as Heaven and Earth and so God is the Author and Creator of power i. e. of the Title to power by meanes the meanes of men and of the power it selfe without meanes from himselfe I have done with my proposition All power is of God and now I come to your application viz. There fore let every soule be subject to the higher powers ANd here I am first to enquire Qualis anima Patt â— Who is meant by every Soule Omnis anima Every soule i. e. Omnis anima laica Every Laye Soule saies that Malignan Church of Rome As for the Clergie they are tâ—ee and exempted from any such subjection Saint Bernard determines thâ—s against them who writing to a cerraine Archbishop upon this subject quotes and cites these words of Saint Paul Sit omnis animasubjecta ergo vestra quis vos excepit ab hac universalitate Let every soule be subiect to the higher powers and therefore you must for who hath excepted you indeed who can except you from this universalitie Let every soule Saint Chrysostome is most luculent Etiamsi Evangelista etiamsi Apostolus etiamsi propheta though thou be an Evangelist though thou be an Apostle though thou be a Prophet yet thou art within the verge of this precept Let every soule be subiect to the higher powers I conclude this with that Answer which the King of Denmarke returned to the Bishop of Rome who threatned him with an excommunication Esse nostrum a Deo Regnare a Deo populo a te papa nihil recipimus nisi falsam Idolatricam religionem quam tibi remittimus per praesentes Our being wee have received from God our Kingdome we have received from God and the people from thee O Pope wee have received nothing but a false Idolatrous Religion which we remit and send backe unto thee by these presents I beseech you take you heed that you make not popish opinions your practise yet I must tell you That soule that Rebels against the King that beates Armes against the King is as bad if not worse than that Soule that Excommunicates the King for this there is some for that there is no colour He that excommunicates the King usurpes upon pretence of bringing the King to a sight of his sinnes Now suth evill may not be done though such good may come of it but he that rebels whatsoever he pretends intends the destruction of the King and the first of these evills is badd the latter farre worse for it adds to disobedience against the King disobedience against God and so makes that sinne which was but one two and the sinner lyable to a double punishment judgement and shame in this world damnation and torment in the next Nay that it doth not saies the Rebell for the commands of the higher powers doe not oblige the Soule Yes that they doe sayes St. Paul a true and loyall Subject under a bloudy and cruell Tyrant though not directly yet reflexly though not Primario per se 1a 2ae Object principally and by themselves yet they doe Per concomitantiam by dependency and subordinately The second causes bring forth naturall effects Answ when they are subordinate to the first cause the Kings lawes are the second cause our obedience is the naturall effect which we are bound to yeeld even in conscience Rom. 13. where the Kings law which is the second cause is subordinate to the first cause which is the law of God Yea if the thing commanded by the higher power be a thing indifferent in it seâ—fe neither simply good nor simply evill that command more bindes the subject then his conscience and therefore the command of a thing simply good or the prohibition of a thing simply evill the subject is bound in conscience to obey not that the obligation depends upon the will of man but upon the power of God and because he that resists the power resists the ordinance of God therefore for conscience sake the power must
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 â—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 seâ—â—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 maâ—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 tâ—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