Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	england_n	king_n	lord_n	4,602	5	4.1139	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36466	Rex meus est deus, or, A sermon preached at the common place in Christs-church in the city of Norwich by G.D. ...	G. D. (George Downham)	1643 (1643)	Wing D2061; ESTC R209871	32,251	33

to inflict vpon them This was that which God by the mouth of Samuel told the Israelites before hand 1. Sam. 8 After he had admonished them what heauy what open injustice they should endure vnder some of their kings he concludeth yee shal cry out in that day because of your King the Lord will not hear you as if he had sa●d ye shall gr●●an vnder your burden but you shall haue no power either to shrink from it or shake it off I but the people of England are not like the children of Isra●l they for their disobedience were made slaues unto their Gouernours but we are a free nation I have Lawes to be ruled by let the King say what he will God be thanked that we can tell now what is lawfull and what not It was not so from the beginning for in the first Heroicall ages it is evident the people were not governed by any positive Law but their Kings did both judge and command by their word by their will by their absolute power without either restraint or direction but only of the law of nature but because it grew both trublesome and tedious for all the people to receave their right from one man as Iethro advised Moses therfore were laws invented and officers appointed to execute the same under the supreame Magistrate I but our Kings are bound to observe the Lawes as well as we They take an Oath at their Coronation to do nothing thereunto repugnant if they doe They shall finde that there is law for Them as well as for others which is as if in direct terms they should say thus much Sir Kings whilest our heads were under your girdles we were content to be obedient to your commands because we had no way to helpe it but now we have gotten the winde of you and made you sweare that you will not transgresse the lawes established we tell you plainly the case is altered you hold your crownes meerely at our courtesie and are indeed no other then Lievtenants Generall we have the power upon your m●sdemeanour to keepe you up or to put you downe Prophane men Is Christian Religion become a meere polecy doth the word of God change and vary with the times are Gods ordinances alterable according to the wilfulnesse of the Giddy multitude was it death in former times to disobey the ruler of the people and may he now with Acteon be chased nay worried by his owne hounds May the Lords Lievtenant the Lords Annoynted be kept in or easte out of state at the pleasure of his subjects Is he become of worse condition then the Lord of a Mannour then a parish Priest then a poore School-master who cannot be thrust out by any under their charge O my soule come not thou into such secrets But what if the king do at his coronation take an oath that he will be are himselfe regardfull of the accomplishment of the lawes established doth he in so doing condit●●● restraine himselfe or his authority should he not be King if he did not take that oath Surely yes onely it is his gracious pleasure to make an honourable promise that he wi●l endeavour to discharge his duty which promise he it bound to performe by the lawes of conscience and state yet if hee doe not his person onely is hereby affected not his authority the one is tyed and bound in honour the other is in force though performances faile The promise of the Prince is free and voluntary hee need not have made it except he had would yet being made his duty in performing it is necessary duty I call it onely in respect of God before whom he sware but to us it was a princely exce●●ency and an act of grace But is not the King then subject to the law as well as others ●rifler to the directive part of the law he is but not to the coactive part of it as thou wouldst have it as the law is the rule of justice and the line by which both Prince and people must be guided so is the Prince subject thereunto but as it is an instrument which the Prince useth in ruling of the people so is the King free and not subject to it I come now to unburden your overwearied patience with a briefe conclusion by way of application to these present times If a bad Prince must be honoured submitted to and obeyed out of conscience then how much note a good one with all readines If it be wicked and bloody tyrants due how much more is it required from all men to godly and pious Princes under whose peaceable and religious Governement the gospell of Christ is cherished learning advanced factious spirits supprested wholesome lawes enacted the bond of unity maintained and our very goods and lives preserved It was a passionate and pathetical speech that Saint Ambrose h●d u●on the death of Gratian and Val●●tin●an two famous Emperours Percussa eras ô ecclesia in uná maxi●●●um amitteres Gratianum p●aebuisti alteram maxillam cum Va●entini●●● creptus est 〈◊〉 ●taque non in unâ sed in utrâque maxi●●● lacrimae tibi sunt Thou wert smitten ô poore Church on the one cheeke when thou lostest Gratian thou turnedst the other cheeke when Valentini●● died justly therefore hast thou teares not on one but on both thy cheeks I may say ●t truely of this Chu●ch of England she had a blow on the one cheek when famous Elizabeth died the suffered on the other checke when good king James was taken from us and just cause had we to have wept with both eyes had not these wounds bin healed by the comming of our most gracious Soveraigne King Charles for whom let us give God thankes and think our selves as happy in him as any nation in the world is in their Prince indeed hee is set as a sparkling gemme in the ring of this round world not to be paraleld by any or all the princes of the earth for his piety and uprightnesse towards God for his temperance and sobriety in himselfe for his mercy and clemency to his people Prolong ô God the Kings life and his years as many generations give him ô Lord the desire of his heart and deny him not the requests of his lips prevent him with the blessings of goodnesse and set a crown of pure gold upon his head ●ebuke the company of speare-men the multitude of the bulls with the calves of the People till every one Submit himself with PIECES of SILVER Scatter thou the people that delight in warre But let the soule of our Lord be bound up in the bundle of life let his glory be great in thy salvation honour and majesty do 〈◊〉 lay upon him give him everlasting felicity and make him glad with the joy of thy countenance as for his enemi●● cloath them with shame but upon himselfe let his crowne flourish

affections actions then is it come to the height of the he●t of Ch●●n the stubbornnes of Esau the peevishnes of Shemei the conspiracy of A●solom the trechery of Iudas and deserves with them condigne punishment For the heart of a King is unsearcheable as the height of heaven and the depth of the earth saith Solamon it is as well presumptuous as unpossible to discover it therfore saith he again Eccles. 8. who shall say unto him what doest thou But what is words without deeds another sort then of homage i● is that we owe unto our Soveraigne is to honour him with our goods with our estates yea if occasion serves with our very lives The children of Belial said how shall this man save us and they despised him in their hearts and brought no gifts to him 1 Sam. 10. 27. if they were the children of Belial that brought the King no gifts then whose children are they that debarre him of that which is his owne I have read over the 5th of Iudg and have pretty well observed the severall passages therein how God hath in that renowned song of Deborah provided an honourable commemoration of them who did assist His cause First the Princes have their place The Princes of Isachar were with her vers. 15. And then the Governours the great Persons officers of State they have their place because they ●●●●red themselves willingly in that service vers 9. And after them the merchants that rode upon white asses and the Iudges that sate in judgement vers 10. Yea an unlikelier sort of people then any of these even they that walked by the way in the same verse And lastly the whole body of the people they have their place in this honour because they offered themselves and what will he deny that offereth himselfe and willingly in this service This was the honourable mention that God afforded them who did assist Him but what saith he of those who for collaterall respects preuaricated or withdrew themselues from this imployment he gives them a brand that shou●d stick by them euer after Reubens heart was to bigge to come in The diuisions of Reuben were great thoughts of heart vers. 16. Ambition of the Hi●hest ●lace desire of presedency in offices of imployment greatnes of heart an unwillingnes to be under the command of any other do offentimes retard●●en the cause of God so is there a reproach increpation layd upon Dan●uer 17. why did Dan remayn in the ships for this they were condemned though the ships were their owne and upon Gilead that abode beyond Iordan As●er that continue on the sea-shore when the cavse o● God was in hand for this was Meroz cursed yea cursed bitterly by the Angell of the Lord because they came not to the help of the Lord to the helpe of the Lord against the mighty And therefore for the incouragement of those that did assist him in any proportion though their assistance was no way competent against so poten● an enemy God fought himselfe to they fought from heaven the starres in their order fought against Sisera verse 20. The Starres in their order fought let no man pretend that hee fights for God when he fights out of order for God will not fight nor bee fought for disorderly The duty that every Subject oweth to his Soveraigne is submission to his high place and calling He being no other then Gods Lievtenant and Vicegerent upon the Earth And that not so long as he doth w●ll and no longer as some simple people imagine for what rebellion what 〈◊〉 hath ever beene made but under some of these pretences what can a Prince doe or leave undone that may not thy malicious or ignorant interpretation forfeit His Crowne No no God hath better provided for them then so They doe not hold their Crownes ad placitum populi at the peoples pleasure but it was God that set them in their Thrones and it is God onely that can remove them Le● them so behave themselves as they will answer it before God at the last day 〈◊〉 our parts there is no shift for us but wee must bee subject And why should wee not in this as well as in other things we can endure 〈◊〉 patience unseasonable weather unfruitfull yeeres unwholesome seas●●● and such other judgements of God because wee know they come from God for shall there be evill in a Citis and the Lord hath 〈…〉 and why should we not as well tollerate the imperfections of Princes Since they are Ministers sent from God to do his will If the Lord bee 〈◊〉 pleased with us He will set a wise King over us whom he loveth 2 〈◊〉 1. If hee b●e offended at us He will remove Him and set up a worse in his roome For for the fin●es of the Land the Kings are changed Pro. 28. 2. whither they be good or bad there is Digitus Dei the finger of God in it and therefor not to be resisted nor repined at but to bee endured with patience And yet we want one duty still that we owe unto Our Soveraigne and that is Obedience to his Lawes Which though they do not binde the Conscience primario per se principally and by themselves bec●●●● he onely who can punish the Soule can bind the soule yet they doe it per concomitantiam by way of concomitancie because they depend upon the Law of God and are agreeable unto it which primario per se doth binde the Conscience It is true indeed a mans Conscience bindes him more than the commandement of the Magistrate because the Conscience hath none directly above it but God only yet herein we must distinguish by putting a diff●●ence betweene those things that are indifferent in themselves and those things which are simply forbidden or commanded In things indifferent we are more bound to follow the command of the Magistrate then our owne consciences but in those things that are good and evill in themselves we are bound to follow our conscience then the command of the magistrate again ther 's a generall mistake among us whilst we do not distingu●sh between subjection Obedience for there may be subjection where there is no obedience the on is allwayes due though not the other or if it be it is by distinguishing between active pas●●e obedience If the King commands me a thing not Lawfull I will not obey Him Faciendo by doing it but Patiendo● I hope I shall by submitting my self to suffer his pleasure for not doing it This was the very case of the three children Dan. 3. be it knowne vnto thee O King that we will not serue thy Gods nor worship the golden image which thou hast set vp They refused to yeeld obedience to his vnjust comands faciendo yet did they acknowledge him to be their King did willingly submit to suffer any torment that he should be pleased