Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	governor_n	king_n	supreme_a	2,563	5	8.6524	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96595	Vindiciæ regum; or, The grand rebellion that is, a looking-glasse for rebels, whereby they may see, how by ten severall degrees they shall ascend to the height of their designe, and so throughly rebell, and utterly destroy themselves thereby. And, wherin is clearly proued by holy Scripturs, ancient fathers, constant martyrs, and our best modern writers, that it is no wayes lawfull for any private man, or any sort or degree of men, inferior magistrates, peeres of the kingdom, greatest nobility, lo. of the councel, senate, Parliament or Pope, for any cause, compelling to idolatry, exercising cruelty, prastizing [sic] tyranny, or any other pretext, how fair and specious soever it seems to be, to rebell, take armes, and resist the authority of their lawfull king; whom God will protect, and require all the blood that shall be spilt at the hands of the head rebels. And all the maine objections to the contrary are clearly answered. / By Gr. Williams, L. Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1643 (1643)	Wing W2675; Thomason E88_1; ESTC R204121	92,613	114

us when either for the proofe of our sidelity or the scourging of our sinnes by cruell Tyrants for the healing of our dying and perishing soules he punisheth us then when he heapeth his blessings upon us by most meeke and clement Princes for the comfort and consolation of this present life Neither may we thinke that by this sufferance of God the worse part can take away the better or that the Devill by this means shall be able to overthrow the Church of Christ against which the gates of hell shall never be able to prevail because hee doth not cast his vessel into the furnace of tribulation Vtfrangatur sed ut conquatur and as the Goldsmith doth not cast his gold into the fire to consume it but to purge it so God never did Why God punisheth his servants nor ever will in the greatest persecutions deliver up his inheritance as a prey unto the Tyrants teeth nor submit his people unto the hands of their adversaries that they might be oppressed to destruction but onely that they might be pressed and reduced to amendment or delivered from their miseries to salvation And therefore when the Saints of God lye under the hands of a cruell Tyrant The best means to escape our punishments Christ hath prescribed them farre better meanes both for his glory and their owne comfort to escape his tyranny then by resisting his power And these meanes I finde to be amendment to life teares for our sinnes prayers to God Theodor. Orat. 7. de Providentia flight from them and patience to suffer when we cannot escape For so Theodoret saith as often as Tyrants fit at the sterne of the Common-wealth or cruell masters doe rule over us the wrath of God is to be pacified and the mitigation of these miseries is to be sought for by earnest prayers and serious amendment of our lives And Christ when he was sought to be murdred by Herod fled into Egypt and he adviseth us When we are persecuted in one Citie to flee into another and when by flight we cannot escape then as the Martyrs and godly Confessors did so must we doe either mollifie the Tyrants by our humble prayers Ambrusius in Orat. contra Auxent tom 5. Ep. 32. similia habet or offer up our soules to God by true pattence For so Saint Ambrose saith I have not learnrd to resist but I can grieve and weepe and sigh and against the weapons of the Souldiers and the Gothes my teares and my prayers are my weapons otherwise neither ought I neither can I resist Basilius ut est apud Lonicerum in Theatro Historico pag. 154. And Saint Basil saith I will not betray my faith for feare of the losse of my goods or of banishment or of death it selfe for I have no wealth besides a torne garment and a few books I remaine on earth as one that is alwayes going away and my feeble body shall overcome all sence of paine and torments Vná acceptâ plagà when I shall receive but one stroke And Saint Chrysostrme Chrysost in Epist ad Cyriacum when he was driven from Constantinople said unto himselfe if the Empresse will banish me let her banish me for the earth is the Lords and the fulnesse of it If she cut me in pieces let her cut me Esayas suffered the same punishment If she will have me throwne into the Sea I will remember Ionas If she will throw me into the siery furnace the three Children suffered the like doome If she will cast me to wilde beasts let her doe it I shall call to minde how Daniel was cast into the Lyons den If she will stone me to death let her stone me I have Steven the Protomartyr my companion If she will take away my head let her take it I have Iohn Baptist for my fellow If she will take away my goods and substance let her take it for I came naked out of my mothers wombe and naked shall I returne againe Bernard Epist 221. And Saint Bernard saith whatsoever it pleaseth you to do concerning your Kingdome your Crowne and your Soule we that are the children of the Church cannot any wayes dissemble the injuries and contempt of our mother and therefore truely we will stand and fight unto death if needs be for our mother but with those weapons wherewith we may lawfully doe not with swords speares and shields but with our prayers and teares to God And it would be too tedious for me to set down all that I might collect of this kinde most excellent sayings of those worthy men which never hoped for any glory in the Kingdome of Heaven but by suffering patiently in the Kingdom of the Earth and when they could did faithfully discharge the duties of their places and when they could not did willingly undergoe the bitternesse of death and were alwayes faithfull both to their good God and their evill Kings to God rather by suffering Martyrdome then offend his Majesty and to their Kings not in committing that evill which they commanded but in suffering that punishment which they inflicted upon them 2. As no private men 2. Not the Nobility or Peeres Calvin Instit l. 4. c. 20 §. 31. Beza in confess c. 5. p. 171. Autor vindic q. 3. pag. 203. Althus de poli c. 14. pag. 142. 161. Danaeus depolit Christiana l. 6. c. 3. p. 413. 1. Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what ranke or condition soever they be so neither Magistratus populares the peoples Magistrates as some terme them nor Iunius Brutus his Optimates regni the prime Noblemen of the Kingdome nor Althusius his Ephori the Kings assistants in the government of the people nor his great Councell of Estate nor any other kinde calling or degree of men may any wayes resist or at any time rebell for any cause or colour whatsoever against their lawfull Kings and supreame Governours 1. Because they are not as Althusius doth most falsly suggest Magistratu summo superiores but they are inferiours to the supreame and chiefe Magistrate otherwise how can hee be Summus if he be not Supremus or how can Saint Peter call the King supereminent 1 Pet. 2.23 if the inferiour Magistrates be superiours unto him and it is Contra ordinem justitiae contrary to the rules of justice as I told you before out of Aquinas that the inferiours should rise up against the superiour which hath the rule and command over them as the husband hath over the wife The inferiour should never rise against his superiour Optat. de schis Donat. l. 3. p. 85 the father over the sonne the Lord over his servants and the King over his subjects and therefore Iezabel might truely say Had Zimri peace which slew his Master And I may as truly say of these men as Optatus saith of the Donatists when as none is above the King or the Emperour but onely God which made him Emperour while the inferiour

the weakenesse of the Nobility from that desert which they merited by their simplicity to bee seduced to joyne with them to rebell against their King Therefore if any faction in any Parliament should thus combine against the Lord and against his annointed there is no question but their reducement to obedience will make that Majesty which shall effect it more glorious to posterity then were any of all his Predecessours And therefore I say againe Returne O Shulamite returne and remember I pray thee remember lest my words shall accuse thy conscience in the day of judgement that wee are often commanded in many places of the Scriptures to obey our Kings but in no place bidden nor permitted to rise up and assist any Parliament against our King if thou sayest thou dost not doe it against thy King but against such and such that doe abuse the King I told you before that whosoever resisteth him that hath the Kings authority resisteth the King and therefore the whole World of intelligible men laugheth at this gullery and hee that dwelleth in the Heavens shall laugh it to scorne when with such aequivocation men shall thinke to justifie their rebellion and I hope the people will not still remaine so simple as to thinke that all the Canon and the Musket shot which the enemies of a King should make at him must bee understood to bee for the safety of his person And as neither private men nor any Senate nor Magistrate That the Pope hath no power to licence any man to make warre against the King nor Peeres nor Parliament can lawfully resist and take armes against their King so neither Synod nor Counsell nor Pope have any power to depose excommunicate or abdicate or to give immunities to Clergy or absolution to subjects thereby to free them from their duty and due allegeance and to give them any colour of allowance to rebell and make warre against their lawfull King And this point I should the more largely prosecute because the natives of this Kingdome are more addicted to the Pope and his Decrees then any others of all the Kings Dominion Pareus in Rom. 13. Iohan. Bede in the right and prerogatives of Kings and the Treatise intituled God and the King but the bulke of this Treatise is already too much swelled and I hope I may have hereafter a fitter opportunity to inlarge this Chapter and therefore till then I will onely referre my Reader unto Pareus John Bede and abundance more that have most plentifully written of this Argumenh And so much for the persons against whom they rebelled Mosec their King and Aaron their High Priest or chiefe Bishop and both these the prime Governours of Gods people whom they ought by all lawes to have obeyed and for no cause to have rebelled against them CHAP. XI Sheweth what these Rebels did How by tenue severall steps and degrees 1. Pride 2. Discontent 3. Envy 4. Murmuring 5. Hypocrisie 6. Lying 7. Slandering 8. Rayling 9. Disobedience 10. Resistance they ascended to the height of their Rebellion and how these are the steps and the wayes to all Rebellions and the reason which moved men to Rebell VVEe are to consider Quid fecerunt 3. Part. What these Rebels did what these Rebels did Cajetan saith Zelati sunt Tirinus saith Irritaverunt The vulgar Latine saith Aemulati sunt Our vulgar English saith They angred Moses and our last English saith They envyed Moses And indeed the large extent of the Originall word and the diversity of the Translation of it sheweth the greatnesse of their iniquity and the multi-formity or multiplicity of their sinne And therefore that you may truly understand it you must looke into the History * Numb 16. and there you shall see the whole matter the conception birth strength and progresse of their sinne for 1. This sinne was begotten by the seed of Pride they conceived an opinion of their owne excellency excellency that bewitched men to rebell thinking that they are inferiour to none equall to the best if not superiour unto all and therefore they disdained to bee governed and aspired to the government of Gods people Pride the beginning of rebellion And then Pride as the father begat Discontentment as his eldest Sonne they liked not their owne station but would faine bee promoted to higher dignity and because Moses and Aaron were setled in the government before them and they knew not how either to be adjoyned with them or advanced above them therefore discontent begat Envie and they began to pine away at their felicity and so our last English reades it They envied Moses 2. Private meetings do often produce mischiefes This sinne being thus conceived in the wombe of the heart at last it commeth forth to birth at the mouth for out of the abundance of the heart the mouth speaketh and they begin to murmure and mutter among themselves and as Rebels use to have they have many private meetings and conventicles among themselves where they say we are all good 2 Sam. 15.3 4. we are all holy and they are no better than we and as Absalon depraved his fathers government and promised justice and judgement and golden mountaines unto the people if he were King so doe they traduce the present government with all scandalous imputations and professe such a reformation as would make all people happie if they were but in Moses place or made over him or with him the Guardians and Protectors of the Common-wealth And so now you see this ugly monster the sonne of Pride and Discontentment is borne into the world and spreads it selfe from the inward thought to open words Then Moses heares the voyce of this infant which was not like the voyce of Jacob but of the Serpent which spitteth fire and poyson out of his mouth And therefore lest this fire should consume them and these mutterers prove their murderers Moses now begins to look unto himselfe and to answer for his brother he calleth these rebels and he telleth them that neither he nor his brother had ambitiously usurped but were lawfully called into those places and to make this apparent to all Israel he bade these Rebels come out of their Castles to some other place where he might safely treate and conferre with them and that was to the Tabernacle of the Lord that is to the place where wisedome and truth resided and was from thence published and spread to all the people and there the Lord should shew them whom he had chosen And here I doe observe the care and wisedome of the Prophet that at the first appearance of their designe The wisdome of Moses would presently begin to protect his brother before their rebellion had increased to any strength for had he then delivered Aaron into their hands his hands had beene so weakened that he had never beene able afterwards to defend himselfe to teach all Kings to beware that they yeeld not their Bishops and Priests

and Societies doe cease and are even then reduced into him from whom before they were derived But we finde it many times that not the fault of the Prince The true causes that move many men to disturbe the State and to rebell nor the good of the Common-wealth but either the hiding of their owne shame or the hope of some private gaine induceth many men to kindle and blow up the flames of civill discord for as Paterculus saith Itase res habet ut republicâ ruinâ quisque malit quàm suâ proteri It so falls out that men of desperate conditions that with Catiline have out-runne their fortunes and quite spent their estates had rather perish in a common calamstie which may hide the blemish of their sinking then to be exposed to the shame of a private misery and we know that many men are of such base behaviour that they care not what losse or calamity befalls others so they may inrich themselves Paterculus in Histor Roman so it was in the civill warres of Rome Bella non causis inita sed prout merce corum fuit they undertooke the same not upon the goodnesse of the cause but upon the hope of prey and so it is in most warres that avarice and desire of gaine makes way for all kinde of crueltie and oppression and then it is as it was among the Romans a fault enough to be wealthy and they shall be plundred that is in plaine English robbed of their goods and possessions without any shew of legall proceedings But they that build their owne houses out of the ruine of the State and make themselves rich by the impoverishing of their neighbours are like to have but small profit and lesse comfort in such rapine because there is a hidden curse that lurketh in it and their account shall be great which they must render for it Therefore I conclude this point that for no cause and upon no pretext it is lawfull for any Subject to rebell against his Soveraigne Governour for Moses had a cause of justice and a seeming equitie to desend and revenge his brother upon the Aegyptian And Saint Peter had the zeale of true Religion and as a man might thinke as great a reason as could be to defend his Master that was most innocent from most vile and base indignities and to free him from the hands of his most cruell persecutors August contra Faustum Man l. 22. c. 70. and yet as S. Augustine saith Vterque justitiae regulam excessit ille fraterno iste Dominico amore peccavit both of them exceeded the rule of justice and Moses out of his love to his brother and Saint Peter out of his respect to his Master have transgressed the commandement of God And therefore I hope all men will yeeld that what Moses could not doe for his brother nor Saint Peter for his Master and the Religion of his Master Christ that is to strike any one without lawfull authoritie ought not to be done by any other man for what cause or religion soever it be especially to make insurrection against his King contrary to all divine authoritie for the true Religion hath beene alwayes humble patient and the preserver of peace and quietnesse Pro temporali salute non pugnavit sed potius ut obtineret aeternam non repugnavit Aug. de Civit. l. 22. c. 6. and as S. Augustine saith the Citie of God though it wandered never so much on earth and had many troopes of mighty people yet for their temporall safety they would not fight against their impious persecuters but rather suffered without resistance that they might attain unto eternall health And so I end this first part of the objection with that Decree of the Councell of Eliberis if any man shall break the Idols to pieces and shall be there killed for the doing of it because it is not written in the Gospel Concil Eliber Can. 60. and the like fact is not found to be done at any time by the Apostles it pleased the Councell that he shall not be received into the number of Martyrs because contrary to the practise of our dayes when every base mechanick runs to the Church to break down not Heathen Idols but the Pictures of the blessed Saints out of the windows they conceived it unlawfull for any man to pull down Idolatry except he had a lawfull authority CHAP. VI. Sheweth that neither private men nor the subordinate Magistrates 2. Part of the objection answered No kinde of men ought to rebell 1. Not private men Calv Inst l. 4 c. 20. Sect. 31. Beza Confess c. 5. p. 171. I. Brutus q 3. pa. 203. Dan. de Polit. Christ. l. 6. c. 3. Bucan loc com 49. Sect. 76. nor the greatest Peeres of the Kingdome may take armes and make Warre against their King Buchanans mistake discovered and the Anti-Cavalier confuted 2. AS it is not lawfull for any cause so no more is it lawfull for any one or for any degree calling or kind of men to rebell against their lawfull Governours For 1. Touching private men we finde that Calvin Beza Junius Brutus Danaeus Buchanus and most others yeeld that meere private men ought not to rebell at any hand and no wonder for the Scriptures forbid it flatly as Exod. 22.28 Revile not the Gods curse not the Ruler 1 Chron. 16.22 Touch not mine anointed Proverb 30.31 Rise not up against the King that is to resist him Eccles 8.3 Let no man say to the King Why doest thou so Eccles 10.17 Curse not the King in thy thought The examples of obedience to Kings And the examples of obedience in this kinde are innumerable and most remarkable for David when he had Saul a wicked King guilty of all impiety and cruelty in his owne hand yet would he not lay his hand upon the Lords annoynted but was troubled in conscience when he did but cut the lap of his garment Elias could call for fire from Heaven to burne the two Captains and their men a hundred in number onely for desiring him to come down unto the King as you may see 2. Reg. 1.10.12 and yet he would not resist Achab his King that sought his life and was an enemy to all Religion but he rather fled then desired any revenge or perswaded any man to rebell against him Esayas was sawed in pieces by Manasses Jeremy was cast into the Dungeon Daniel exposed to the Lyons the Three Children thrown into the Fiery Furnace Amos thrust through the temples Zacharias slaine in the porch of the Temple James killed with the sword Peter fastened to the Crosse with his head downward Bartholomew beaten to death with Clubs Matthew beheaded Paul slaine with the Sword and all the glorious company of the Martyrs which have ennobled the Church with their innocent life and inlarged the same by their pretious death never resisted any of their Persecuters never perswaded any man to rebell against them never cursed the