Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	lord_n	time_n	4,864	5	3.7091	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29136	Anastasis Britannica & Hibernica Great Brittain and Irelands resurrection. Or the happy turn upon his Majesties happy message and happy return. The first part upon occasion of the thanksgiving, May 24. 1660. which was for his Majesties gracious message from beyond seas to the two houses, delivered upon 2 Sam.19.14. And he bowed the heart of all the men of Judah, ... The second part upon occasion of the thanksgiving, June 28. 1660. for His Majesties safe return to His kingdomes, ... By John Bradshaw pastor of Etchingham in Sussex.	Bradshaw, John, 17th cent.	1660 (1660)	Wing B4151B; ESTC R224001	29,369	53

which when we considered the strength of the enemy and the successe of their Forces and the continual blasts of all undertakings for the King we thought in the sight of flesh and blood to be impossible at least improbable but when we considered the Piety Charity Humility Meeknesse Clemency and the frequent Prayers Teares of the late good King and how many ungratefull injuries base affronts and cruel usages were offerd to him we hoped then that so many prayers and teares would not be unheard and so may injuries would not be past by and the rather because his Son our gracious King was esteemed of sober intelligent men as a Son treading his Fathers steps Only here was the mistake in the manner we thought God would cut the way of the Kings Return by the sword but our gracious God hath done it in a farre more happy glorious way than we did imagine and could conceive The King is sent for and all his servants a true signe of their love who sent to the King to Return that they loved his servants For if I love the King I cannot hate persecute or seek the destruction of such as I believe have been true and faithfull servants to him Yea God hath granted the King his own in his own way and according to his own and his Fathers desires that is with love and without blood-shed And though I never yet was at his Majesties Closet-door nor ever saw his Royal Face yet I do verily believe and am fully perswaded it hath been his constant and ardent prayer for many yeares together that God would restore him to his own again without the shedding of blood and that God would bow the hearts of his Subjects to him And we may now say with joyfull hearts as it is Psalm 21.1 7. The King shall joy in thy strength O Lord and in thy salvation how greatly shall he rejoyce Thou hast given him his hearts desire and hast not withholden the requests of his lips c. Yea it now appeares that God did file up the prayers and bottle up the teares shed in Carisbrook-Castle and in other places by that King of Martyrs and most precious of Saints whom my tongue could hardly ever mention without teares and who is he that will not now give thanks Surely an evil spirit from the Lord hath their hearts in Fee-simple that will not be removed by the sweet Musick of this Day For it may be said of almost the whole body of the Nation as it is Esay 9.3 4. They joy before thee according to the joy in harvest and as men rejoyce when they divide the spoil For thou hast broken the yoak of his burden and the staffe of his shoulder the Rod of his oppressour as in the day of Midian The joy of harvest is for what labour hath brought in the joy of dividing the spoil i● for what hazard and victory hath brought in But our joy is for a strange Providence and an incomparable blessing obtained without paines or hazard A blessing dropt down from Heaven into our lapps and bosomes And now what shall we render to the Lord for all his benefits Salvation belongeth to the Lord Psam 3.8 and his blessing is upon his people The King cryed to the Lord with his voyce verse 4. and he heard him out of his holy Hill and thou onely makest him and us to dwell in safety Do thou O Lord Psalm 4.8 blesse the righteous with favour do thou compass him as with a friest O let the wickedness of the wicked come to an end 〈…〉 but establish the just Thou hast maintained the Kings right and his cause thou satest in the Throne judging right verse 9. Thou hast been a Refuge for the oppressed a Refuge in times of trouble he that knows thy name will put his trust in thee verse 10. Psalm 144.9 for thou Lord hast not forsaken him that sought thee And for this new mercy will we sing a new song to thee yea to thee will we sing prayses Thou alone givest salvation to Kings Thou didst deliver Charles the second thy servant from the hurtfull sword Thou didst preserve him here at home all along those sharp Warres against his Royal Father and when he was forced to flye into forraign parts for safety Psalm 11.1 as a bird flees to the Mountaines the wicked bending their bow and making ready their arrow on the string thou hast kept him safe in a strange land Blessed be thy holy Name that when he was called home unto his Northern Kingdom that neither the malice or filthy lucre of any evil persons made a prey of him Psalm 21.3 but that thou didst prevent him with the blessings of goodnesse thou didst set a Crown of pure Gold upon his head And when his straights forced him into his Native Kingdom thou didst preserve him in those sharp and dangerous encounters at Worcester and when after that he was hunted as a Partridge in the Mountaines Psalm 27.5 and was forced into the Woods and Wilderness in the time of trouble thou didst hide him in thy Pavillion in the secret of thy Tabernacle didst thou hide him and didst set him up upon a Rock And now is his head lifted up above his enemies round about him therefore will we offer up in thy Tabernacles sacrifices of joy The Lord was the Kings strength and his shield Psalm 28. his heart trusted in him and he is helped Therefore his heart greatly rejoyceth and with his song will he praise thee the saving strength of his anoynted For thine anger endureth but a moment Psalm 30. in thy favour is life sorrow hath endured for a night but joy is now come in the morning and thou hast turned his mourning into dancing thou hast put off his sackcloath and girded him with gladness Great were his dangers and straits indeed Psalm 31. Psalm 31.13 but thou hast not shut him up in the hand of the enemy but hast set his feet in a large room We have heard the slander of many fear was on every side whilst they took counsel together against him they devised to take away his life But he trusted in the Lord and said my times are in thy hand Psalm 55.18 Psalm 64.1 c. He hath delivered his soul in peace from the Battel that was against him The Lord hid him from the secret Counsel of the wicked and from the insurrection of the workers of iniquity Thou O Lord which didst shew him great and sore troubles Psalm 71.20 hast quickned him again thou hast increased his greatness and comsorted him on every side Thou didst seem indeed to cast off and to abhor Psalm 89.38 and to be wroth with thine anoynted thou didst profane his Crown by casting it to the ground thou hast broken down all his hedges thou didst bring his strong Holds to ruine But thou hast given him the shield of thy salvation Psalm

number of Professors and Well-wishers to a thorough Reformation and the contrary party a considerable number of lewd debauched men void of Religion 3. That of those many which seemed religious and friends of Reformation there were two sorts some that discovered themselves to be persons either far gone or falling into Schism and these were to me no stumbling block at all because their way is not the way of Christ For I know such as made no conscience of making a breach in the Church would make no bones to make a breach in the State and that having rebelled against Christ in that great Law of love they would probably not regard the Law of Allegiance to their King would afterwards did in the face of the Sun But for the other sort of godly men and Well-willers to true Religion I look'd upon them many of them as men meerly galled and surprized verily believing that as they did abhor separation from the ordinances so they never desired but did abhor the destruction of the King and his family only they went on in the War at first upon the old score of bringing the King to his Parliament c. and yet taking up of Arms against the King upon any occasion is flatly against the Judgement and the old printed Protestation of Nonconformists that lived in the dayes of Queen Elizabeth and King James of blessed Memory who were absolutely against any taking up Arms against the King and sure such as lately have done so cannot tell how to open their mouths against those men But I must not make the Porch too large for the house My aim in short is though a weak and unworthy instrument to do my duty as formerly in suffering so now by acting within mine own Sphere towards the service of the King the Peace of the Kingdom the honour of the Church and the glory of God To whom be glory for ever Amen Thine more than his own J. B. July 17. 1660. AT THE THANKSGIVING MAY 24. 1660. 2 SAM 19.14 And he bowed the heart of all the men of Judah even as the heart of one man so that they sent this word to the King Return thou and all thy servants THis day is a day of Thanksgiving and such a day as deserves a day of Thanksgiving that after so many improper counterfeit dayes in which every honest just and intelligent heart had more cause to make them dayes of mourning we have now a true real and royal day of praise the very thought of them and mention is enough to smut this true rejoycing day And yet as Physicians make use of poysons to cure distempers and Jewellers Foils to set off Diamonds and Limners Shadows to set off beauty so perhaps those dayes will serve to illustrate this day Those dayes were often kept for the dishonour that was done the King and his true friends and for the prosperity of his enemies this day is kept most for the King and for all true Patriots and for Parliaments in a right true constitution Those dayes were kept in the behalf of violent usurpation this in the behalf of just legal possession Those dayes were kept in the behalf of something soaring alo●● upon Iod●● his wings of divine success by divine permission this day is kept in the behalf of true subjection and loyalty soaring upon the Eagles wings of Law and Religion Those days were kept upon the shedding of blood the blood of men and so ours from the first Adam the blood of Christians and so ours again from the second Adam the blood of our own Countrey-men and so ours by humane association the blood of consciencious and loyal Patriots and so ours by Sympathy and true affection This day is kept and deserves annually for ever to be kept for restoring the King to his own and their people to their own in restoring him and all this without one drop of blood This Victoria incruenta bloodless victory bringing more honour to the King than all the bloody victories ever brought to others Those dayes were by armed violence upon pain of a fruitless ruine obtruded enforced on us this day is willingly nay cheerfully nay thankfully embraced by us and we heartily thank God this day for this Thanksgiving day And to conclude this Preface and not to stand too long at the door when we kept those our hearts and consciences forced us to balk the particularities only to give thanks for general Mercies because finding the way laid out for us too foul and impossible we made bold to leap over into the open Common but the particularities and specialities of this are such as if we should go out of the rode we should deserve to be sued by the whole Nation upon an action of high Trespass O the unspeakable goodness of God to an ungrateful stiff-necked self-willed proud divided back-sliding people Ungrateful as despisers of bounty Stiff-necked as despisers of Instruction Proud as Contemners of lawfull Authority Divided as Contemners of Peace Unity and Charity After all our Thanksgiving dayes by which God hath been rather provoked than honoured in which God hath been rather mockt than praised as some did manage them God hath given us a day indeed which to stumble at would not be tenderness but rather guilt of conscience and this Text I have read to you sets before you in Text-Capital Letters the true matter and occasion of this Festival and I desire my heart may indite a good matter whilst I speak of this matter and speak of things touching the King and that my tongue may be as the Pen of a ready Writer This verse in the Buxtorf Hebrew Bible is the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is David c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King by his gracious message by Letter or Declaration bowed that is so wrought upon the hearts of the men of Judah that all of them probably the Elders or Representatives every one Nemine contradicente As one man no man dissenting Sent to the King over the water the flood Jordan Return thou we humbly submit to thy Kingly power we are your Majesties loyal Subjects return back to your Kingly office and all thy servants we exempt none every one with thee is welcome for thy sake Come with all thy Retinue and with all the honour that possibly can be How clear and full is the Parable betwixt the history of the Text and the History of the day as if these things mentioned in the Text had been in some sort Types or Shadowes which yet they were not of those things we see this day Yea here is every thing in the Text that we rejoyce for in the day We rejoyce in a King and here is a King in the Text He that is King David We rejoyce in the Kings prevalency and here is Davids prevalency he bowed or inclined we rejoyce in such a prevalency as is without compulsion without force or blood and so it is here He bowed the

hearts We rejoyce in the Subjects hearty subjection and in the peoples hearts to their King and here is the peoples hearts He bowed the hearts of the men of Judah We rejoyce to see Allegiance and Loyalty bound close together in Unity and here you read He bowed their hearts as one mans We rejoyce that after so long a distance there is now an intercourse here is the same they sent to the King We rejoyce that there is not only an intercourse but a fair correspondency nor that only but an humble and hearty invitation a clear and full reconciliation a ready and cheerfull subjection and submission Return thou and all thy servants with thee so it is here So that I cannot divide my Text but I must also dissect the day The distribution of the first must needs be the description of the second To me there seems in both a fourfold complication of a wonder and a blessing of something very strange and something very good 1. Misi vici as strange as vidi vici Here is a bare message conquering a blessed kind of Conquest and a strange kind of Conquest there is the complication of both together in the happy and strange operation of the Kings Message or Letter The second Complication of wonder and goodness is in the hearts bowed the hearts of all men are by nature stiff since the fall The Jewes are especially noted for hardness of heart and after Apostacy from God or Defections from a King mens hearts are still harder yet the mens hearts were bowed yea the men of Judahs hearts yea after defections from David The third strange but happy fold or complication is of diversity and unity the men of Judah were several and many and yet their heart was one their principles their apprehensions and no doubt their affections were divers and perhaps contrary but now on a suddain upon this message though perhaps some might come with clashing thoughts all are bowed all resolved one way The fourth Complication is of an humble invitation after a stubborn defection and sometime a seeming impossible reconciliation Return thou and all thy c. I may make but two general parts 1. THe peoples conversion to their King and he bowed c. 2. The Kings reversion to his people Return thou c. Both these are set out by the cause of the conversion the cause is the Kings Message to the people the cause of the reversion is the peoples message to the King And here first we see how like the Kings Method in converting his Subjects is to Gods in converting sinners I speak here of a resemblance only and that at a great distance For Creatures resemble not God to use the distinction of Petrus de Aliaco in essendo in perfectione quidditativa but in repraesentando ratione repraesentativa or as Bonaventure distinguishes it is not similitudo aequiparantiae but imitationis Lib. de Gratia lib. arbit c. 7. As therefore in divine grace Austin distinguisheth betwixt operating and co-operating grace Deus saith he co-operando perficit quod operando incipit And betwixt preventing and subsequent Grace Dei saith the same Father gratia nolentem praevenit ut velit Enchir. c. 32. volentem subsequitur ne frustra velit Prosp epugr 45. And as there is a distinction of gratia ducens concomitans gratia excitans adjuvans which makes Ber. say Conatus nostri cassi sunt si non adjuventur nulli si non excitentur In like manner we may say De gratia li● arbit but in a lower sphere King David by his preventing leading exciting operating grace for we do ascribe to Kings Grace and favour doth begin the work of political conversion and reconciliation He strikes the first stroke towards the fastning the King and people together Yet not working as God doth by any supernatural power over the will by any inward infusions but extrinsically as man works upon man by moral perswasion Only as Kings are called Gods because they are like God in Supremacy as higher than others in power as stronger than others Gods in honour as more noble than others so herein they are like God who loves us before we love him and woes us before we seek to him 1 Pet. 2.17 giving before we ask yielding to us before we seek to him Thus doth King David in the Text he first sends to them before they send to him and woes them to send to him before they send to him to come to them He is not only first in dignity but first in benignity His is not only precedency in Honour but precedency in kindness And what King David doth in the Text King Charles the Second doth in the day The first open and visible tender is his He prevents his Subjects with gracious tenders of Peace and Love He knows that Amor is magnum satellitium and that timeri oportet Caesarem sed plus diligi He that said Agree with thy enemy quickly in the gate hath taught his Majesty to begin timously the work of pacification and to be first at the gate for entrance before others could be ready to open them And as he imitates God the Father in an antecedent love so God the Son in an antecedent Call He stands at the door and knocks He must needs be a very Sot or an envious man that will not say that the Kings Wisdome Favour and Goodness is much to be honoured therefore let his Majesty have his due honour but according to his religious and self-denying desires let God be chiefly magnified in all this A magnetical touch from him is the first and principal cause of the King and the Parliaments mutual and sweet attractions of and tendency towards one another It is the God of love and peace that hath made love and peace to abound betwixt King and Subjects It is the Lords doing and is marvelous in our eyes Abigail was a very prudent woman and to be commended highly for her prudence and David wanted not for language to do it yet he chose to ascribe all principally to God 1 Sam. 25.32 Blessed be the Lord God of Israel which hath sent thee this day to meet me God by an occult hand and a still voice sends us upon many errands and we perceive it not What is certainly true of all men is most signally and emphatically true of Kings Prov. 21.1 The Kings heart is in the hand of the Lord as the rivers of waters he turneth it whither soever he will God hath a special hand on the heart of a King as he hath a special hand in the erecting a King and a special hand in saving a King which is not done by the multitude of an host Psalm 33.16 and therefore by the Lord of hostes so also in guiding of a King He turns it as the rivers of waters that is he draws a Channel for it So that it shall go such a way and

and gratefull returne made to his Majesty and let us keep the day joyfully but yet inoffensively The King being both a temperate and religious person would have all that love him rejoyce inoffensively and in the fear of God and the true Christian way of rejoycing is with some cost upon externall expressions of joy to bestow a fit proportion upon the poor that they may rejoyce with us that are interessed with us in the same blessings Observ Secondly Observ 2 How the injuries offered to a gracious loving and pious Prince by his own people works strongly upon mens hearts when seriously considered 1. The injuries of others cannot but somewhat affect us A man would be loth to see a Turke wronged Though man be fallen and through his fall becomes injurious to men by being first injurious to God though men are often injurious themselves either through passion or covetousness yet they love not to see others to be injured by others but will ordinarily either whisper or exclaim against it 2. But Secondly offered to a person of quality and desert especially to a King is very intolerable in the thoughts of men if men Yea suppose he were flagellum Dei as many tyrants we read of in Scripture were yet they had honourable titles given them to shew they were to be exempted from contempt and consequently from all other indignities and injuries who more wicked then Nebuchadnezzar metamorphosed at least degraded by a divine hand down to bruitishnes deposed by God and none but God not only from his throne but his very reason yet is he called more than once the servant of God Jer. 25.9 Jer. 27.6 which title is given him not from his piety but from his dignity not from his grace but from his office One askes the question how David in those hot countries should be so cold when old that no cloathes could keep him warme 1 Kin. 1.1 Several reasons are given by authors as because he was borne of ancient parents or lost much bloud in the wars but Lyranus from Rabbi Solomon sayes it was for cutting off the skirt of Sauls garment But we need not seek any farther for a reason than the Scripture leads us to which was old age and for the other his heart smote him he was troubled in conscience for what he had done and if David was troubled in mind for cutting off but a skirt how would his conscience have terrifyed him if he had cut off his life 3. But then thirdly who can with patience see injuries offered to a gracious and religious King gracious towards men and religious towards God It was enough not only to bow but to breake the heart of the men of Judah to think that David who had been their Deliverer should want a Deliverer and he that saved them so often from flying and exile should now flee and become an Exile that the sweet Singer of Israel should be a sad Mourner out of Israel That he who by his sweet touch upon the harp was able to drive away the Devil from Saul should himself be driven away by the devil of rebellion It could not but peirce their hearts to think that so noble a Champion as slew Goliah the glory and confidence of the Philistins and in cutting off his head did quite cut in pieces or break their body should being the head be divided from the body of his people by an Absalom the sword indeed of Gods wrath against him and them That he that was so good natured as to bewail the death of Saul 2 Sam. 1.12 his implacable adversary and the death of Absalom his traiterous son should not be sooner thought on nor find so much good nature amongst his own people as to be sooner sought to for a return yea yet more so religious as he was even one of the most excellent and glorious instruments of God in penning a part of the holy Scripture In so much that along in the Title of his Psalms it is Mismor le David a Psalm to David so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily and primarily is used the LXX still render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shew they were not Psalmes of David tanquam aucloris but tanquam Scriptoris and that they were dictated to him by the Holy Ghost That a man so acquainted with God that he was one of the most special Receptacles of the spirits in-breathing should not find a Receptacle to breath in within his own territories Application I can think no other but that the sufferings of Charles the First of glorious memory and the sufferings of Charles the Second our present muniment and ornament next under God and Christ have made a deep impression upon the hearts of all that are men But let us still acknowledge to the glory of our good God that as the bowing of hearts is the impression and both his Majesties and his royal Fathers sufferings are the seal so the divine hand is that chiefly which hath both set to and so set home the seal that the impression is made so deep upon all mens hearts And seeing it is so that the * I call him the greatest of Martyrs because others suffer only in defence of Religion he in defence both of Religion and moral Justice and humane society greatest of Martyrs the first that ever reigned over us of that name is not only out of the reach of his enemies malice but out of the reach of his friends gratitude who can as little now do any thing for him as the other can do against him The Lord give to all men that spirit of ingenuity that besides what allegiance and love they pay our dear Soveraign for his own sake they would also pay that to him which could they reach him they would think due to his glorious Father It being all the reason in the world that he who so justly and happily inherits his Fathers Throne should also receive his Fathers debts owing to him I come to the third Complication of Diversity and Unity Many men and yet unanimous They were all as one man because not one dissented After the bowing and melting of nearts follows knitting and sothering of hearts And considering what way they had stood under it was a wonder considering what good produced it was a Blessing a Mercy And to speak but as it is there is no sothering without melting nor will mens hearts be easily joyned in unity that are not first melted by humility As Pride is the cause of Contention and Separation and Division so Humility is the cause of union and conjunction And thus I have an opportunity to make a transition from the cause of the King to the cause of the Church But I doubt whether there can be any transition sith the cause is the very same or at least so nearly connext that either the fall or rise of the one must be the fall or rise of the other Unity whether in Church or State