Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	king_n	kingdom_n	4,596	5	5.5955	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95803	Novemb. 18. 1642. The unlimited prerogative of kings subverted. Or a short treatise grounded upon scripture and reason, to prove that kings ought as well as others to bee accountable for their actions. By a well wisher to the church of God, his King and countrey. And dedicated to all such as love the truth.	Well wisher to the Church of God, his King and countrey.	1642 (1642)	Wing U84; Thomason E127_32; ESTC R16462	22,383	17

for his own part was none of the meanest being the greatest Monarch that was then in the world yet this did not belong unto him nor unto any King else whatsoever but was Gods sole Prerogative only to be responsall unto none for his actions By this you see how weak this place is for their purpose who from hence would prove Kings unlimited power as unaccountable to any save God whereas all that the W●se man aimes at is nothing but this to shew the extent of the power of Kings for their peoples good as by their Oaths they are tyed by all lawfull wayes to advance it and withall to signifie unto us what an awfull regard we ought to have of Kings whom God hath invested with such a power I But say they Kings are Gods and therfore are not accountable for any actions they doe and the Scripture calls them so Answ I● is true the Scripture doth so yet none I beleeve will be so blasphemous as to say they are 〈◊〉 such as have an infinite being of and from themselves from all eternity They will at most confesse them to be but Elohim and this name of God is communicable and is oftentimes in Scripture applyed unto other creatures both Angels and Men yet not to such Men only as have Kingly dignity but unto all Rulers and Governours whatsoever as we may see Psal 82.1 where it is said God stands in the Congregation of the mighty he judgeth among the Gods And in the words following the Psalmist incites and stirres them up to the performance of their duties in their place saying How long will ye judge unjustly and accept the persons of the wicked defend the poore and fatherl●sse doe justice to the affli●ted and needy deliver the poore and needie rid them out of the hand of the wicked Then in the 6. verse againe he saith I have said ye are gods c. In all this here we see there is not a word spoken of Kings in particular but generally this phrase is applyed unto all Rulers and Magistrates whatsoever and besides we know that the duties before spoken of are proper to them as well as unto Kings Moreover I doe not know in all the Scriptures where this word Elohim is so particularly applyed unto Kings as it so be in regard thereof they should be lesse accountable for their actions then any other Rulers So then if this be true as we plainly out of Scripture see it is that other Rulers as well as Kings are called Gods then Kings as well as other Rulers are accountable for their actions unlesse that we will say that all Rulers and Governours whatsoever are not accountable unto men for what they doe But say they Kings are the highest powers on earth how then can they be accountable unto those that are inferiour and under them which is not accidentall unto other Rulers and Governours because there are higher above them that they may give accompt unto but none are above Kings therfore they are to give accompt to none save only God Ans I deny that Kings on earth are the highest powers and this I say that the Kingdome is above the King and so consequently the representative body therof the whole power of all the body of the people of the Land being by generall consent transmitted over unto it and I prove it thus The end is alwayes greater then the meanes or the meanes are subordinate to the end and therfore must needs be inferiour for the meanes could never have bin but for such or such an end for which they were appointed no wise man that understands what he saith will deny but that the cause is greater then the effect but Kings were ordained for this end they were chosen and appointed both by God and Man to be a meanes for procuring of the good and welfare of their Kingdomes and had there bin no people there had bin no Kings by which it appeares that Kings have their dependance upon their People and that they were the primary cause and Kings but the ●effects proceeding from them therfore their Kingdomes are greater then they and so consequently the representative bodies therof And surely there is somwhat in it too that Kings are call'd the Ministers and Servants of the State and so all good Kings and Governours have acknowledged themselves to be Then againe Kings are but the ordinance of Man as the Apostle shews 1 Pet. 2.13 Submit you● s●lv●s to every ordinance of man for the Lords sake whether it be to the King as supreme Where the Apostle gives us this exhortation to submit to Kings though they be the ordinance of man How will any say that they which doe infuse a power into others are inferiour unto them into whom they doe infuse it that the power electing is inferiour to the power elected that the originall is inferiour to the consequence that the fountain head is inferiour to the streams that flow from it I beleeve there are none that are in their right sences will say it So then if the people are the originall of that power that is in Kings and that the power they have is borrowed from them as the streams slow from the Fountain let any judge whether is greater the King or his people Not any particular person among the people nor any particular Corporations or Assemblies therof but the whole body of the people I say considered together of those that by especiall consent of all the people do represent the whole But here it may be said How say you that Kings are the ordinance of man doth not the Apostle once and againe Rom. 13.1 c. call all Rulers and so consequently Kings the ordinance of God Let every soule be subject to the higher powers for there is no power but of God the powers that be are ordained of God Whosoever therfore resisteth the power resisteth the ordinance of God c. If they be the ordinance of God how be they the ordinance of Men then Answ Here give me leave to aske one Question Say any Politie or State chuse any kind of Government whether Kings or Dukes or Judges or the like and by generall consent for the good of the people they establish it by Law is not this then a humane ordinance this or that kind of Government that they have chosen yet I suppose you will not deny but that this is the ordinance of God that now they should submit themselvs thereto Therfore the Apostle speaking concerning Magistrates in Rom. 13. saith not a word concerning Kings as if they were more a divine Ordinance then other Rulers but in generall terms he saith that all rulers whatsoever are of God But when he comes to speak of Kings in particular as he doth 1 Pet. 2.13 he calls them the ordinance of man wherby he doth as it were comment upon and explain the meaning of those words of S. Paul Rom. 13 as if he should have said thus It is true