Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	produce_v	reason_n	2,611	5	5.3334	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66600	God, the King, and the countrey, united in the justification of this present revolution containing also animadversions on Dr. William Sherlock's book intituled, The case of allegiance due to soveraign powers, stated and resolved, according to scripture and reason, and the principles of the Church and England / by Tim. Wilson ...	Wilson, Timothy, 1642-1705.	1691 (1691)	Wing W2950; ESTC R8407	46,572	49

upon us with Respect when we pay him all Legal Obedience out of Conscience and venture our Lives and Fortunes in defence of his Crown and Dignity as well as of our Laws and Properties Why may not we hope for Preferment Honour and Commendation as well as those who never practise what they teach When I have lived to see their Senses too much for their singular Divinity But however we fare in this World I am of Opinion that a King should do Justice a Priest should teach Truth and a Souldier should Fight for a good Cause and leave the Success to God The Happiness of a Kingdom is in a Princes Ruling as a Father and Subjects obeying out of Love rather than meer necessity Obj. 2. This occasions Subjects to Rebel when they think fit To this I say besides what I have formerly written that the Doctrine of Non-Assistance which is now become common is as bad if not worse than our Doctrine of Resistance in some Case Now the Dr. owns the former p. 50. saying Thus far I think the Subjects may be very guiltless who do not drive the King away but only suffer him quietly to be driven away or to escape out of his Kingdom for this is no Rebellion no Resistance but only Non-assistance which may be very innocent For there are some Cases wherein Subjects are not bound to assist their Prince and if ever there were such a Case this is it I grant Non-Assistance and Resistance are not the same in all cases I grant we are not bound to assist our King in Illegal Commands But I should think that if we may not resist him in his Illegal and Arbitrary Commands we ought in Conscience to assist him in his Legal Commands especially in the preservation of his Person Crown and Dignity And I am sure that the late King would have called this a Seditious and Rebellious Doctrine as well as ours But thus the poor King was cheated And the Dr. may say as well as think in his heart p. 27. Let him go if he cannot defend himself Well I commend the Dr. in this case for Teaching Subjects to sleep in a whole skin But in troth I think it is more plain dealing and the King had better be told that in the same case they will not assist him they will resist that is in case of Universal Oppression I will suppose for once that David was against Defensive Arms and Resistance in any case and upon this supposition let us hear his Judgment and Resolution 1 Sam. 26.15 16. David said unto Abner Art not thou a valiant man and who is like unto thee in Israel Wherefore then hast thou not kept thy Lord the King for there came one of the people in to destroy the King thy Lord. This thing is not good that thou hast done As the Lord liveth ye are worthy to die because ye have not kept your Master the Lords Anointed Abner might have replied to David if he had been taught by the Dr. Sir the King is in pursuit of you when you are innocent and that illegally cruelly causlesly maliciously and therefore tho' I must not resist I may not assist nor see your innocent blood shed Take my Master Lord and King and do what you will with him Here I must desire the Dr. to reflect upon his Conscience in the fear of God And I dare appeal to the Judgment of any moderate conscientious and learned Papist or to the Judgment of any indifferent man in the World if our Doctrine be not as honest as this In this case Non-Assistance is as bad as Resistance for the Prince must certainly infallibly and inevitably fall into the hands of his Adversaries with this aggravation That those he trusted deceived him To this purpose we may consider that distinction of the Efficient Cause mentioned by the School-men It is either 1. Physical Or 2. Moral The Physical Cause is that which hath a real influx towards the Effect or that which truly and of it self contributes to the Being of the Effect The Moral Cause is that which tho' it doth not really operate in producing the Effect yet it is such in ordine Moris in order to Manners as they say as if it really conferred Being to the Effect and that because the Effect that follows is no less imputable to it than if it had produced the Effect by a real influx such are causes consulting commanding and not hindering when they ought to hinder But I have sufficiently lashed this Doctrine elsewhere As for the rest of the Book it is either what we grant or what hath been already answered or contains the Dr's Arguments to perswade the Clergy that have not taken the Oaths And I see no reason why the Arguments should not prevail with them if they will lay aside prejudice But I believe the Dr. may Preach Passive Obedience and Non-Resistance upon Rom. 13. long enough before he will gain one rational and considering man For the Male-administration of the late unhappy King and the Tyranny Pride and Insolence of the Jesuits instead of frighting them out of their senses have frighted the Commons of England into their senses that they will rather believe they merit Salvation if the Protestant Faith allowed it than that they are guilty of that Resistance which the Apostle saith shall receive Damnation for joyning with the Prince of Orange and his Confederates in this Revolution Wherefore I shall conclude with these three Propositions 1. In our Case Defensive Arms were lawful 2. King William and Queen Mary with their true Friends can be justified no other way 3. This Doctrine as I have explained it is neither contrary to the Church of England nor more prejudicial or dangerous to Monarchy than any other Principle as will appear I hope to any who will impartially consider what I have written in a Treatise called Conscience Satisfied in a Cordial and Loyal Submitting to the present Government of King William and Queen Mary and in another small Discourse in Answer to the History of Passive Obedience and in a Fast Sermon on Josh 5.13 Art thou for us or for our Adversaries And I think that the Thanksgiving-days and the Fasting-days and the Collects and Prayers read and the saying Amen by all the Members of every Congregation is a Justification of what hath been done in this Revolution unless men are gross Hypocrites and honour God with their mouths without their hearts And whatever some late Bishops and Governours of the Church have done I am sure the first Blessed Reformers honoured all Protestant Churches as Sisters and their Divines and Ministers as Brethren I know not why Luther and Calvin and Arminius tho' they differ in some Opinions should not all still be honoured as faithful Servants of Christ And here I shall produce a few of our Divines most famous who speak honourably of them as all men that hate Faction in the Church ought to do The Reverend Bishop Jewel Reply

words of the Reverend Dr. Fern Monarchy however we cannot say it is Jure Divino by Divine Precept commanding all Nations to be so governed or Jure Naturae by Nature's Law inforcing it is plainly ductu Naturae by Nature leading men from Paternal to Legal Government and exemplo Divino as I may say by Divine example and insinuation We suppose as the Sacred Historian tells us that Adam and so Noah after the Flood by Gods blessing begat Sons and Daughters These spread over the face of the Earth some in Asia some in Africa some in Europe c. And these God indued with Reason and they lived or should have lived by the Light of Nature Gods own Law written in their hearts And as face answereth to face in a glass so the heart of man to man And when they encreased greatly for orders sake or because some were lawless and living without the fear of God oppressed the weak Natural Prudence which is the Light of God in Man taught them to Covenant with one Ruler and to have common society and mutual help and some Rules Laws and Customs to determine Controversies between Family and Family Man or Man for the publick good To this first Constitution all were bound both Rulers and Ruled and this could not be changed ordinarily but by the Heads of such Societies or Families If any man can disprove this by Reason or Scripture we would gladly see it As for our own Countrey it is manifest in the most antient Histories and Chronicles that ever I read that we have been governed by Kings all along But we have had an Heptarchy and not always Lineal Succession And when England was one Monarchy under Egbert in the year of Christ 818. or thereabouts we shall find the Succession altered for the publick good as the late Author of the Vnreasonableness of Separation upon the account of the Oaths hath largely shewed out of Mat. Westminster and Mat. Paris and others But still all this supposeth an Agreement between the King and People originally And no doubt Monarchy and all Government will stand best upon its own Foundation And what men agree to all conscientious men will observe according to the mutual Oath of King and People And it is so far from being an inconvenience that it is the only true and just Title of all Royal Families And it is a prejudice to the King to say otherwise For the best and wisest men submit only upon Condition and Covenant We know that Nature teacheth all men to prevent Ruine and this is the Law of God But let us come to the Dr's great Principle the disposal of Providence p. 12. God governs the rest of the World removes Kings and sets up Kings only by his Providence that is then God sets up a King when by his Providence he advanceth him to the Throne that is I think God sets up a King when he sets up a King a self-evident Principle and puts the Sovereign Authority into his hands Then he removeth a King when by his Providence he thrusts him from his Throne and takes the Government out of his hands c. I can make no other sense of this but that God doth it when he doth it But how shall it appear to us that it is Gods Providence either to remove or set up a King The Dr. answereth There are but three ways whereby God gives this Power and Authority to any person either by Nature or by express Nomination or by the Disposal of Providence p. 11. If this be not Trifling I know not what is If any man should ask the Dr. Who made him Master of the Temple and he should answer God made him so or it was the disposal of Providence would he not smile tho' this is true But the Question asked is about the Humane Principal Efficient subordinate to God and his Providence But the former never comes into question among Christians It is confessed it was Gods Providence that exalted Joseph and all Kings I can hardly forbear but I have always reverenced the Dr. and therefore will say no more but Lord have mercy upon us the sinful Sons of Adam O the power of Prejudice As for Gods Providence in this Revolution I have published my thoughts in a Discourse entituled Conscience satisfied in a Cordial and Loyal Submission to the present Government of King William and Queen Mary and I must refer the inquisitive Reader to that Treatise p. 11 c. But here farther that we may consider what the Doctor saith we must distinguish of Gods Providence It is either 1. Immediate and extraordinary Or 2. Mediate and ordinary 1. The immediate and extraordinary Providence of God is when God works what he will besides or against the means and order appointed by himself in Nature And this is done in all Miracles which are effected to this end that we may know that the Omnipotent Creator and Governour of all things acts most freely by means or without means And this is manifest either 1. In punishing his Enemies Or 2. In preserving his Servants Thus God immediately by a Deluge from Heaven drowned the Old World confounded the Language of the Rebels at Babel rained Fire and Brimstone out of Heaven upon Sodom drowned Pharaoh and his Host in the Red Sea after all those former Plagues and Judgments upon him Thus God commanded the Earth to open and swallow up those proud and hypocritical Rebels Corah and his company By this the Sun stood still and the Moon stayed till the people had avenged themselves on their Enemies Josh 10.13 By this to deliver good Hezekiah and his people Israel the Angel of the Lord smote in the Camp of the Assyrians one hundred fourscore and five thousand 2 King 19.35 On the other side God by his extraordinary Providence gave Abraham a Son in his old age commanded the Ravens to feed his zealous Servant Elijah multiplied the Widdows Oil and preserved the three Children in the Fiery Furnace and the like Hence the Psalmist concludes The Lord alone doth great wonders Psal 136.4 But I suppose the Dr. doth not mean that God makes any King or Queen thus by Miracle He did not send an Angel to set the Crown on their Majesties Heads on the days of their Arrival in London or on the day of their Election by the Convention of Estates or on the day of their Coronation 2. Therefore there is a mediate and ordinary Providence of God And that is when God by Creatures or second Causes produceth those Effects to which those Creatures or Causes by the constant accustomed Order of Nature are appointed and made by God Thus by food and nourishment he sustains us by Physick and Medicines he removes diseases and heals the sick by his Word Read and Preached he declares his will to sinners and perswades them to believe and obey Thus we read Man doth not live by bread alone but by every word that proceedeth out of the mouth of

of God and they that resist shall receive to themselves Damnation This is Rebellion supposing a Kingdom not universally oppressed And this secures the Prince as well as the Providence of God in the Dr's unintelligible Notion But this is to say God as well as Man is confined to Humane Laws in making Kings p. 25. A. I suppose the Dr. living among such an Honourable Society of Lawyers hath heard of being tryed by God and the Countrey And so the King and Queen may be made by God and the Countrey God feeds us but we must put Meat in our Mouths God Clothes us but we must put on our Clothes God doth what we do when we use the Means appointed by God And when the Dr. is in a reasoning Humour he will tell us that there is no doubt but several Governments have been begun by and Originally derived from the Choice and Consent of the People p. 23. but still it is God who by his Providence advanceth Men to the Throne But of this before As for those who advance Conquest I have spoken my Mind formerly And I add that when the whole Community be it by the Sword is subdued as the Jews were by Caesar and have promised Subjection and own the Authority of the Conqueror and he promiseth them Protection I grant this gives the Conqueror Humane Right and Title as well as Gods Authority For he holds his Crown as some speak jure Gentium concessu Gentium But if the P. of O. did Conquer England against which he declared and acted nothing like a Conqueror in any part of the Nation where his Army Marched but every where like a Saviour and Deliverer I say if the P. of O. did Conquer the Nation the Princess of Orange did not And Queen Maries Title can be no other way God save Her Majesty for I am Her most Loyal Subject and Servant but by the Election of the People in Convention and now confirmed by Act of Parliament Which I desire all Conscientious Men to consider Finally As for Submission that is an Implicite Covenant as I have shewed and must be kept So that tho' the Dr. cannot yet with all or the most Judicious Philosophers Schoolmen and Reformed Divines I can see where to fix the Foundation of Government and that is in the Agreement of the People And this is the ordinary Disposal of Providence But let it be by the Election and Consent of the People Or by Conquest and so by After-Covenant Or by Submission which is an Implicite After-Covenant Or by continued Usurpation as the Dr. speaks which still is founded upon After-Covenant and Promise all these are the Disposals of Providence So that the Dr. very weakly for I do not believe he doth it craftily gives only the General Cause which no Man denies But we desire to know what is causa secunda proxima particularis the second next and particular Cause as the Schools speak of this Revolution and Government And the Reason is either we have done very well or very ill in joining with the P. of O. And we would gladly convince the Dr. or any Man else that we have hazarded all that is dear to Man Virtuously and Honourably to preserve Gods true Religion and Worship as by Law Established to save the English Monarchy from the Usurpations of the Bishop of Rome and to continue the Liberties of our Native Countrey The Providence of God is no Rule or Reason or Measure of our Duty But the Law of God and Nature and the Laws of the Land when they contradict not these And the Dr. will tell us so when he thinks of it p. 32. The Divine Providence hath Ways and Methods of removing Kings and Setting up Kings which we are not aware of nor concern'd to know because it is no part of our Duty To sum up all this In this Revolution some talk of Desertion and Abdication Some of Conquest Some of Gods Providence as the Dr. and some of the Election of the People 1. As to Desertion and Abdication whether the Late King did in a proper and strict sense Abdicate the Kingdom is a matter that I need not dispute but surely the Convention did well to take this into Consideration that the Kingdom was left without any Order or Government in a very troublesom time But supposing that it was a proper and strict Abdication this doth not make the Prince and Princess of Orange King and Queen of England This must be some other way 2. As to Conquest And 3. As to Gods Providence I have said enough to satisfie any Consciencious and wise Man who will lay aside Prejudice and Prepossession And therefore 4. I am fully satisfied in my own Conscience and will dispute the Case with any Learned and Consciencious Divine that it can be justified no other way but by the Election of the People in Convention As for the Examples of Jehoiada and Joash and Athaliah and of Jeroboam and Jehu I think there may be a better Account given than the Dr. gives But this is nothing to the main Controversie between him and us That concerns the Non-Swearers I shall only give you a familiar Simile or Example out of Scripture of the Election of a King tho' it doth not quadrare in omnibus it is not nor needs be fitted in all Circumstances to the Kingdom of England In the first Book of Sam. chap. 8. The People of Israel desire a King Then it follows they had none before Whereupon Samuel told them his Message from God and at last yielded to the importunity of the People And he called all the People Chap. 10. that is All the Heads Elders and Princes of the People a great Convention Parliament or Assembly of the Nation And they chose Saul And all the People shouted and said God save the King And those whose Hearts God had touched went with him And they that despised him were called Children of Belial And I shall only add Samuel's Admonition and Counsel Chap. 12. ver 24 25. Only fear the Lord and serve him in truth with all your heart for consider how great things he hath done for you But if ye shall still do wickedly ye shall be consumed both ye and your King I know that there are two Prejudices as the Dr. speaks in like case rather than Objections against this Truth 1. This will not please the King and Royal Family 2. This occasions Subjects to Rebel when they think fit 1. This will not please the King and Royal Family A. We are confident that this is an Insinuation of weak Spirits and directly contrary to the Great and Heroick Designs of their Sacred Majesties and their Impartial Administrations of Justice and God forbid we should do any thing justly meriting the loss of Their Majesties Favour and their Hearts confiding in us I am sure that the pleading for our Liberties is no Prejudice to the Kings Crown or Prerogatives Why should not our Soveraign look