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	see_v	4,869	5	3.5371	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85688	Vox cœli, containing maxims of pious policy: wherein severall cases of conscience are briefly discussed; as I. In what subject the supream power of a nation doth reside. II. What is the extent of that power, and in what causes it doth appear, with the due restrictions and limitations thereof according to the Gospell. III. What obedience is due unto that power from all persons, superiour and inferiour, with other cases of great weight, very necessary to reconcile our late differences judiciously stated and impartially ballanced in the scale of the sanctuary. / By Enoch Grey minist	Grey, Enoch.	1649 (1649)	Wing G1968; Thomason E565_20; ESTC R202336	50,311	67

of the House to prevent them without honor they being acquainted by certain intelligence with the endeavours of forain Princes the highest resolutions deepest designes secret motions subtill intentions military provisions and martiall preparations of domestick and forain enemies the cabinet-counsell of the enemy being opened to Sir Hen. Mild●●● when to no other beside him who made as wise as faithfull improvement of his intelgence to the good of the whole in apparent perill as any one man in this Republick 2. Concerning Fortitude Resolution and Courage without which the honor of the day and the goodnesse or beauty of the way is lost I shall add a word or two Statesmen under the Gospell have higher precepts better presidents stronger reasons to stand up and ingage for the defence of their liberties then C●riu● S●ipio Cato among the Romans then Themistocles 〈◊〉 Aristi●●es among the Athenians a Roman Lace●em●●ian or Ath●ni●● may be very zealous for civill liberties as wee read in 〈◊〉 in Cicero and other authors what Livius what 〈◊〉 and many others acted and suffered for the obtaining of their civill 〈◊〉 with what resolution courage they resisted those who opposed yea but proposed such rules or counselled to such 〈◊〉 as ●ended to the infringement thereof deposing some banishing others putting others to death and confiscating the goods of all such as they reputed enemies Christians under the Gospell have as much reason having power and opportunity to preserve what God and Nature hath invested them with and being lost to restore those rights a● their native birth right Let prophane Esau's under-value their freedoms Paul a Roman will defend his priviledges and valiant Shammah his field of of ●●ntils who stands his ground when deserted by the people against an Army of the Philistims whom he conquers Joabs argument may put us upon higher Acts our liberties being superlative Be valiant saith he for our people and for the Cities of our God and let the Lord doe what i●. good in his owne sight Be valiant for the Lord and for his truth saith Jeremy When men have more valour for their civill then they have for divine liberties more resolution and courage in those causes which concerne themselves and the outward man then those which concerne the Lords honour their souls eternall welfare they act but at Heathens who did many heroick Acts but what singular thing doe yee the Acts of Christians should be performed with the greatest respect to God We will not lose civil immunities because the price of the bloud of our ancestors the inheritance of our fore-fathers Naboth would not therefore part with his vineyard no not to the King although he would have purchased it and given him to the full value thereof But Gospell liberties are transcendent to take from our children and posterities their glory y●a Gods glory to deprive them of that legacy and deed of gift bequeathed them by Christ in his last testament the price of his precious bloud is such sacriledge as there is no robbery like unto it under heaven and desperate is that State where all men are willing to captivate their souls for the freedome of their bodies to presse their consciences to death to save their goods The Apostle who perswadeth us to seek freedom● a● the hands of the Supreame Power doth also advise us so to use that liberty that it be not a cloak of malitiousness of pride of presumption of selfe-willednesse so to use it as not to abuse authority as not to pervert or inforce the supream power of a State to patronage our private and sinfull interests to own our violent attempts or unwarrantable engagements but to be as the servants of Christ for humility honour and affection towards all who have the Image of God upon them and in the feare of God to give the greatest civill respect to those in authority be they good be they bad Therefore the act of such who would diminish the divine authority of the Magistrate who endeavour to take that from him which God hath given him or would enforce him to give what is not his to give is so full of sinfull presumption and detestable usurpation that such cannot but feare to perish in the gaine-saying of Corah Also such who would perswade the Magistrate to part with his restrictive power in matters of religion invite him to give that sword given him by God into the hands of furious men who would destroy all government violate all bands both sacred and civill and with as much right and some will plead reason too who are against magistratical authority and would levell all into an equality these may desire his restrictive power in naturall and in civill acts yea with as much reason and right also they may abridge parents and masters of their restrictive authority over children and servants H●●●esco referens as they may deprive the Magistrate of his To gaine our owne liberty with the losse of Christs argueth want of resolution for were such willing to subject their wills and consciences to Gods word to obedience to his divine Will a● well by suffering as by acting when called thereunto they would not transgresse the bounds to adventure upon such preposterous courses Because former Representatives presumed too much shall future assume nothing no not a power of restraint v●●orum stupori qui non exhorrescunt True Resolution must be fetched from heaven through God we shall do valiantly that resolution which is accompanied with a dependance on our owne wisdome ●or strength is to rest upon an Arme of flesh is to make a lye our refuge To maintaine the strength of your resolution two considerations are worthy your observance 1 The consideration of the goodnesse of your ●●use every cause is good so farre forth as God is engaged therein Arise O Lord saith the Prophet plead thine owne cause The more you engage for God the more you engage God unto you You know that text and how it is applyed by Rehobeam against Jeroboam we keep the charge of the Lord our God but yee have forsaken him God himself is with us ●ight ye not against him for ye shall not prosper Yee know how H●z●kiah incouraged his Souldiers when they went forth against the Army of Senacherib be not afraid for all the multitude that is with him for there be moe with us with him is an arm of flesh but with us is the Lord our God to fight our battell● If the Lord be ingaged in a cause who dare appear against him to ingage therein without God procures but war and blood in Kingdom● lasting troubles continual miseries as we see in the cases of Asa Jehosap●at Josia● good Kings yet for some small miscarriages for comparatively they were not great they procured unto themselves and to their Kingdoms wrath The particular acts of publick persons are prejudiciall to the publick State to the whole Nation and when the Lord hath any

saith the Text such a man doth transgresse only such acts must be performed 1. With sincerity Jeb● did materially what God commanded and commended against the house of Aba● yet because he did it not formally with respect ultimately to the Lords honour but respectively to establish his own estate honour and greatnesse therefore not only Jeb● is found guilty of all the blood so spilt by him but all Israel is plagued for that depraved act in respect unto the sinister end If judgment be not administred in the fear of the Lord with sincerity with faithfulnesse it procures wrath from heaven against the persons ex●●●ting and the Nation wherein it was executed the sins of Publique persons reflect upon the Republique 2. With Prudence it was the prayer of Solomon that the Lord would give him a wise and understanding heart to judge his people Wisedome is requisite to distinguish causes and persons wisedome to inflict censures in proportion to demerit Too much Lenity animates the person justifies the facts too much severity renders the most righteous cause in respect unto that act dishonourable judgment must be te●per●d with mercy the 〈…〉 be afforded that person in whom we punish o●r 〈…〉 inclinations lest a distemper in them 〈…〉 vocation to the Almighty 〈…〉 with respect to former merit is 〈◊〉 and the 〈…〉 of mercy over the severe stroke Justice is honourable 〈◊〉 extent of mercy as much inflaming the affection of Love 〈◊〉 the restraint of or rigour in the execution of Justice will 〈◊〉 it This rule we may learn of the holyest 〈…〉 Politician that ever the sun shined upon Solomon 〈◊〉 is requisite to determine the time season of judgment for if the blood of one nocent should hazard the lives of many 〈◊〉 cents there may b●e a suspension of the act to a 〈◊〉 opportunity 〈◊〉 David did in the case of Joab 3. Justice Remunarative in the due requitall of friends who have been faithful servants to the Publique for 〈◊〉 only to complement with their friends is dishonourable but to be just towards all ●el Prami● ●il Pava is truly noble The Gr●ians observed that this stain ever remained upon the garments of Princes upon the raiment of Court●●●s variable in their affections slow in their Compensations 〈◊〉 tells 〈◊〉 that it is an ill signe of a declining State an ill pr●sa●● of the decay thereof when such as deserve well from it shall ●●●d no other recompence by it then the 〈…〉 of their own consciences it is yet worse when such as are best 〈◊〉 to 〈◊〉 welfare of it shall find no more favour from it then if they 〈◊〉 been acters against it benefits are sometimes acknowledged very rarely required Solomon tells 〈◊〉 of a poor wise 〈…〉 saved a City yet no men remembred that poor man 〈…〉 some men forget God will and tho●e like God for goodnesse dare not but remember the acts of such divi●● power procured M●rde●●l's advance David re●●●bred the kindnesse of B●●zillal Heathens will rise up against such as 〈◊〉 called Christians in the day of Christ what 〈…〉 what others did in the like cases for such eminently active for the publique morall Histories record 〈…〉 dixisti 〈◊〉 saith 〈◊〉 we know what a brand of 〈◊〉 the scripture sets upon Phara●hs Butler who though in his distress hee was comformed by Joseph was obliged to shew him kindnesse to release him from his bonds yes saith the Texe he remembred him not 2. Lesse friendship cannot be afforded then to secure friends from the rage of enemies this justice Ioshua afforded the Gibeonites it is an Argument of an ill governed State which afford●the justly accused opportunity to seek revenge upon the acouser to expose the persons or 〈◊〉 of those who have served most faithfully to the violence of malicious enemies The wisest States therefore have ever kept the strictest eye upon suspected en●●ies because revenge is ever active and malice longer lived then either love or thankfulness There was a Parliament in England called the wonder-working Parliament had they been as wise to have kept as they were potent to gain their just right and liberties 〈◊〉 times had not lost them their honor nor they i●oparded their own with the lives of their friends as they did by their imprudence improvidence self-seeking and Treacheri● 4. Justice Commutative in all acts and contracts preferring the good the profit the ease the liberty of others no of our selves In all Impositions and Taxations to afford the people all possible case and freedom● with reason and respect unto publick safety The act of Nehemiah is worthy the practice of Publick States-men in such cases and times which act 〈◊〉 Lord remembred for good to him because of that good which he had done to that State and People thereby such acts are the means to prevent popular discontent as being most pleasing to the people whose lawfull defires must be satisfied unless reason and love can captive their Spirits How Agrippa Captain General of the Army of the Romans against the 〈◊〉 ●ppeased the Commons of Rome tumultuously assembled against the Senate because oppressed with unnecessary taxations 〈◊〉 they apprehended is not unknowns he declaring the 〈◊〉 of those wars which could not with honor be recalled 〈◊〉 concluded the perill of the peoples conspiracy being alike 〈◊〉 if the members of the naturall body should conspire against the stomach and belly unwilling to allow those parts food because idle when as each member of the body is nourished and the whole preserved by those parts so saith 〈◊〉 the Senate and the Commons of Rome being one body Politick concord will cherish but discord will destroy this body and every part in the whole which this Sen●te represents The advantage of obedience out of love is infinitely 〈◊〉 that of fear and such States who want the first are neither happy not safe unhappy the chiefest Royalty of Staces consisting in the Peoples loyalty without which as Henry the fourth said to his son he must never repute himself King nor his person nor his honor secure unsafe having no confidence in the fidelity of such who love only for fear not fear in love 2. Justice in the righteous and seasonable consideration of the causes of the poor and needy It is a sad symptome of a declining State and that the power thereof shall not be prolonged nor the stability thereof remain when the necessities when the intr●●tie● of poore men can neither procure them favour or justice when the law is slack and due judgement proceedeth not when such whose necessities require relief who come to the ga●● for Justice are tu●●ed aside are sent away unheard and this is numbred amongst the mighty sine and provoking wickednesse of a Nation he who is righteous confidereth the cause of the Poore but the wicked regardeth not to know it saith Solomon the wickednesse of such is great and their

sinnes infinite saith Job Open thy mouth for the dumb that is the patient expectance of the poor doth pleade the cause of the needy saith the Lord that he may forget his Povarty and his misery no more least the dumb sig●es cry aloud to heaven for justice upon those who would not afford them justice the complaine of such pieroeth the heavens 〈◊〉 the heart of the 〈◊〉 in the wals the timber of the house proc●teth judgement men●ilesse to those who shewed no mercy Iob telleth us that his soul was grieved for the necessities of the poor to whom he was a father from whom he never withhold their desire never caused their eyes to full that hee searched out their cause for them whereby the blessing of those ready to perish came upon him saith he if ever I failed them when I might have helped them in the gate that is in the right of their cause by a speedy administration of Justice them et my arm fall from the shoulder blade and let it be broken from 〈◊〉 bone and he gives this for the reason this I did because I feared the Almighty destruction from the Lord was a terro● to me by reason of his highnesse I could not endure that is he knew that the Lord would be very angry with such neglect and how unable he was to bear divine displeasure and therefore he durst not but judge their cause speedily with respect to their necessity to their importunity The Lord speaking to the Governors of Israel commands them to execute judgment in the morning that is early speedily in the greatest necessities and extremities of his people without tedious attendance and circumstance lest saith he my fury goe forth like fire and there be none to quench it shalt thou reign because thou closest thy self in cedar did not thy father do judgment and justice and then it was well 〈◊〉 him he judged the cause of the poor and needy and then 〈◊〉 was well with him was not this to know me saith the Lord but thine eyes and thy heart are not but for thy covetousnes●● saith he unto Jehoi●kim therefore thou shalt be buried with the buriall of an Asse the neglect of justice hastens divine displeasure procures humane hatred Such cannot plead want of opportunities to afford every person in every cause audience the weightyest and important affairs of State depending upon them they not wanting power as J●●bro counselled in the li●e case to ordain Commissioners in Hundreds or Counties men fearing God to hear and determine such causes as can ●e determined in no other Court but by such Authority were such cases their own did their persons or their relations suffer by such neglects they would find time and friends to serve themselves he that ruleth over men must be just and ruling in the fear of God as the light of the morning when the sun riseth even a morning without clouds I shall conclude this head with three or four Corollaries as the foundations of Justice 1. Measure every civill action by a divine rule There is an eternall justice in the divine law and every humane constitution no further binds any soul to obedience active then it hath sympathy and agreement therewith Every Legislator ultimately intends obedience active rather then passive in cases weighty and momentall tending to the necessary constitution and preservation of Societies and Common-wealths but no law can give satisfaction to the conscience with which I am bound to obey if it be not primitively grounded upon the word either directly or by necessary inference The power of the Magistrate is not absolute his authority is ministeriall his jurisdiction is restrictive his power limited to the word as his rule which onely makes his command lawfull and he commanding what God commands a witting and wllfull breach thereof with a disloyall minde is a double sinne against God commanding against the power ordained by God All posi●ive constitutions tending to civill peace to common good are generally commanded by God in his word and to be obeyed upon paine of judgment and humane lawes urging those acts morally good do but enjoine what God requires these law-makers therein being the Lords extentors administrators or assignes to execute what he prescribeth The necessity of all law doth arise from the necessity of the end thereof and proportionable to that end which is publick good profit safety and liberty so great is the necessity of constitution and observation for any to impeach or prejudice the power ordaining to obstruct or interrupt the end for which that power or law is ordained such an act is usurpation presumption and rebellion in that person whosoever he be and is a fi●ue not only against man but God whose word enacts that law to such an end in generall terms Secondly The moral Law the ground of justice under the Gospal doth not onely binde us Gentiles to the rules of justice commutative or distributive but the very same penalties primitively imposed by God upon the Jewes in the same cases do as well oblige us to the same punishments because the morall equitie of those lawes remaine Hence from the equity of that Politique law the spirit of God argeth the necessity of maintenance of ministers under the Gospell This is an everlasting Maxim that what law was given to the Jewes and not as Jewes i. e. respective as a people in Covenant with God above all other Nations as a people redeemed from bondage preserved in the Wildernesse delivered from the deeps possessed of Canaan but as mortall men subject to the like infirmities with those of the Nations alike bound to the observance of the lawes of nature dictates of conscience and principles of religion reason and justice with others naturally the same law is as binding to us as to them If prudent Philosophers or wise Statesmen for the preservation of Societies Families or Common-wealths by natural reason and conscience judge that necessary and just for and in their owne State which the Law of God determines such in the Politie of the Jewes as death in cases of murther adultery c. this law cannot be said to be peculiar to the Stars of the Jewes the same reason binding all Nations to the sa●● observance which did binde them to obedience Upon this ground the Lord inforceth the judiciall law upon the Jews forbidding them to walke in the manners of the Nations because for such sinnes the Lord abhorred those Nations Every judiciall Law hath the same morall reason to inforce obedience the same common equity inherent in it if it upholds the State or intends the establishment of any of the three States of the world i. e. Families Churches or Common-wealths Thirdly The best men in making Lawes are subject to humane frailties to errour to ignorance to misinformation to prejudice and mistake and when they have made lawes as neare as possibly agreeable to divine equity in their owne apprehensions