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	people_n	power_n	4,914	5	5.4287	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86986	A sermon preached at St. Bartholomevvs the lesse in London, on the xxvii. day of March 1642; being the day of the inauguration of our soveraigne lord King Charles. By William Hall. Minister of that parish, and now thought fit to be published.	Hall, William, d. 1662.	1642 (1642)	Wing H446; Thomason E142_14; ESTC R7921	15,614	43

will not give his glory to the sons of men While the people cry out to Herod that it is the voyce of God and not of man they draw down a sudden vengeance upon him for immediately the Angell of God smote him and he is eaten with wormes Acts 12.23 There contrary to the old verse deliraat Achivi Rex plectitur the people flatter and the King is smitten It was the frequent affirmation of the late Heroick and Victorious King of Sweden that he feared the peoples ascribing too much of that glory to him which was due to God would bee a cause that God would remove him before the work was finished and perhaps it was a speech too Propheticall Wee must not ascribe First Gods Power his Omnipotency to Princes and Rulers as Flatterers have made weake Princes believe that they had power to do any thing that their will was a Law that Quicquid libet licet that they should be able to bring any designe to passe be it never so impossible or unjust this was Jesabell to Ahab dost thou now governe Israel and canst not do this Whereas the power of earthly Gods is circumscribed both by Law and by the short limits of humane power they neither may nor can doe all things they are Dii but non Omnipotentes they are Gods but not Almighty Secondly we must take heed we do not ascribe to them Gods glory that is not make them the utmost objects of our thankfulnesse or the first and prime causes of any happinesse that betides us we must looke beyond them in our deliverances give glory to God on High above those on earth Many eminent and unparalelled blessings God Almighty hath conveyed Beloved upon this Nation by meanes of those who are called Gods amongst us our gracious King and Parliament and more we expect by their meanes he is not worthy of a tongue or a heart that will not acknowledge them but take we heed we do not forfeit them all by ascribing too much to the second causes and too little to the first by looking more to them for safety than to him from whence it commeth As I am confident none of those Worthies will arrogate it but take up that of David Non nobis Domine Not unto us ô Lord c. So let us also ascribe the honour of all ultimately and principally to God for thine is the Kingdome and the Power and the Glory Surely it is the Lord's doing if our liberties be asserted our Religion setled our selves secured Blessed and renowned for ever be the sedulous Procurors and the Royall ratifier of it But let not our thankfulnesse to them make us forget God above Gods they be called but not Dii imprimis glorificandi Gods principally to be glorified here is neither an injunction of adoration nor of flattery But a negative command it is either because negatives are more peremptory and generall they bind ad semper For it is never lawfull to do evill in no place by no person or because the first worke of Reformation must be by not doing evill But as in the Decalogue or Morall Law affirmative precepts do include negative and negative the affirmative so here we may conceive this negative precept to comprehend also affirmative duties to Magistrates and so shall consider it both wayes negatively and affirmatively And first as it is a prohibition Thou shalt not raile or revile or curse so it includes three sins to be avoyded First it is Contra resistentiam in factis it is against resistance in actions for the Argument is good in Logique à minore ad majus we must not revile or curse in words therefore we must not resist in actions There is a threefold distinction of resistance observed by some One is Precepta negligendo by neglecting commands For this is a kind of resistance A second Peter Martyr observes Fraude by deceiving or mis-informing Princes or Rulers for such abuse is indeed no better than an unfriendly opposition and may come in rightly understood under the title of resistance A third is aperta vi by open violence this is surely prohibited inclusively by Gods Cōmandement Thou shalt not revile the Gods as it is expresly by S. Paul whosoever resisteth the power resisteth the Ordinance of God Rom. 13.12 Rebellion against authority which God hath set over men is contrary to his precept to the practice of all his Servants If indeed such earthly gods and rulers there shall be who shall impose impious or dishonest commands contradictory to the Laws of God it is then no breach of this Commandement to disobey him for then they cease to bee called Gods properly they are rather Diabolicall the Immortall God is rather to be obeyed than they according to the determination of the Apostles It is better to obey God than man Acts 4.19 Yet even then find we not resistance countenanced against them in private men Much difference and many restrictions there are amongst the Casuists how far the whole Civill State united in it selfe may oppose the supreame Ruler but all agree upon such cases only as can hardly be imagined to fall out in Christian Common-wealthes If there be any such resistance tolerable it must be say they First where there is direct and absolute Tyranny executed upon Lives and Consciences Secondly where there is flat Idolatry introduced by force Thirdly where there is none other refuge left but resistance neither flight nor suffering and in these cases which God forbid should ever go further than supposition there are so many cautions added for moderation and against revenge that they who maintaine resistance lawfull yet might aswell conclude it impossible to be merited unfit to be executed But as for us who are but private persons there is no difficulty but that we may resolve against all resistance without an extraordinary perscription The Lacedemonian resolution becomes Christians to their Rulers Si duriora morte imperetis potius moriemur if yee command things harder than death we will rather dye There is no allowance of offence or opposition against those whom God hath set over us the Primitive Christians have no armes but preces lachrymae against their furious persecuting Magistrates Saint Ambrose useth no other force but of his strongest Petitions Rogamus Auguste non pugnamus Surely there is no resisting the Ordinance of God that is the first thing included in the prohibition Secondly as it is a negative precept so it forbids maledicentiam in verbis railing or reviling in words God hath not allowed man a liberty of reviling his neighbour his equall nor are mens tongues at their own command so absolutely as to vent that which their malice or virulency shall dictate against any man for did not the Law of man take cognizance of their slanders yet if they shall give account of every idle word much more of every malignant and slanderous word against their brethren The cursed speaker is a greater enemy to himselfe