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	see_v	2,763	5	3.6476	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42779	An assize-sermon preach'd before Judge Twisselton and Serj. Bernard at Carlisle September the 10th, ann. 1660 and now publish'd and recommended to the magistrates of the nation, as a means by God's blessing to quicken them to a serious pursuit of the honourable and truly religious design, for the reformation of manners, which is now on foot, and countenanced by the nobility, bishop's and judges, in the late account of the societies for the reformation of manner's and applauded by the serious and religious men of all perswasions / by R. Gilpin ...	Gilpin, Richard, 1625-1700.	1700 (1700)	Wing G775; ESTC R5869	17,722	40

against Satan's Kingdom is to be against him Fourthly Consider that if you be slow in promoting Christ's Cause you contract the Guilt of other Men's Sins and that two Ways 1. Non prohibendo for Qui non prohibet cum potest jubet And 2. You do it Exemplo for if Magistrates be Supine and Careless People will easily see it and think their Example a warrantable Pattern for Imitation Jerusalem and Samaria were Royal Cities where were the Thrones for Judgment hence they were the Fountains of Iniquity to the Land and the Sins of the Land charged upon them Micah 1.5 What is the transgression of Jacob Is it not Samaria And what are the high places of Judah Are they not Jerusalem Fifthly If Magistrates advance not the Throne of Christ they commonly prove Furious against it and Plagues of God's People if this proceed from a careless blockish Temper then Judgment of it self will degenerate into Gall and the Fruit of Righteousness into Hemlock Justice like Water purifies it self by Motion when it runs down like a stream if it be a standing Water it Corrupts and Corruptio optimorum pessima If this neglect proceed from Enmity to Christ then seeing they have the greatest Advantages in their Hands to do Evil they may establish Wickedness by a Law They can push with the horn and tread down the Pasture with their feet Ezek. 34.18 When the wicked beareth rule the People mourn Prov. 29.2 Or if it proceed from Apostacy then the revollers are profound to make slaughter Hos 5.2 And this happens not so much from the Churlish and Cruel Dispositions of Men as from God's giving them up judicially to Rage against his Ways either as a Scourge to his People or in order to their own Ruin Hence 't is noted that the cruellest Persecutions were set on foot by Emperours sometimes of the best Parts and most civil Dispositions as Antoninus Philosophus Trajan Severus Decius c. Magistrates are for the most Part like the Prophet's Figs either very good or very bad they are the Heads of the People and all Diseases in the Head are Dangerous So when the Leprosy appear'd in the Head deeper than the Skin the party was pronounc'd utterly unclean Sixthly If Christian Magistrates do not Advance the Kingdom of Christ what do they more than Heathen Magistrates Christ will have his Subjects to outstrip the Heathen as you may perceive by his arguing Matth. 5. Do not even the Publicans so Heathens have made Good Laws for Moral Honesty and have been just in the Execution of them as among the Athenians Solon the Lacedaemonians Lycurgus There were many Good Laws among the Romans but of the Lacedaemonian Laws Erasmus gives you this Account Dixeris says he speaking of their Laws Christianos si pro Lycurgo Christum nacti fuissent Legislatorum Nay you find farther that even among the Heathens the Decij and the Curtij c. have devoted themselves to Death for the Publick A Seventh Reason why Magistrates should set themselves to Advance Christ's Kingdom is because People are denominated Good or Bad from the goodness or badness of their Ruler's for 1. The more noble Part gives the Denomination a heap of Wheat and Chaff is call'd a heap of Wheat And 2. it influenceth the rest I speak of external Goodness of Profession chiefly though as a Means it may be extended to internal If Jeroboam be wicked the Ten Tribes are so And to this purpose you have the Prophet Isaiah telling you Isa 21.26 That a Restauration of Good Ruler's for it speaks of the Qualifications not the Species of Ruler's v. 23. makes a City of Righteousness I have now done with the Explanation of the Doctrine my next Work is to apply it And Here I must first address my self to the Reverend Judges and the Magistrates of this County and because the time will not allow me to speak to you severally I shall direct my Advice to you all at once that as God hath lifted up your Heads above your Brethren so you would study to Advance his Honour and Kingdom Kiss the Son Give me leave in compassion to your Souls and in discharge of my Duty for surely I am not call'd either by God or Man to Complement with you to be plain with you in a few Directions And surely if you were in my stead and heard God speaking to you Son of Man tell the House of Israel their Sin else their Blood will I require at thine Hand lift up thy Voice like a Trumpet spare not If this were your Case you would judge a Necessity is laid upon me to speak plainly and upon you to receive the Word with meekness First then Submit to Christ's Scepter as Christians and Men Serve the Lord with fear How can it be expected that you will to any purpose submit to Christ as Magistrates for the Good of others if you do not submit to him as Christians for the Good of your own Souls In the Ceremonial Law the Snuffers were of pure Gold to shew the Necessity of Holiness in them that are to be Censurers and Correctors of others Your Stile and Titles shew as much you are call'd God's and should you be ungodly you would make Men think that you are such God's as the Witch of Endor saw rising out of the Earth which indeed were Devils If you live in Rebellion against the King of Heaven you dishonour your great Master stain your Commission and disable your Selves from punishing others For how unseemly would it be for Vice to correct Sin And if Vice would be so officious yet how will you pluck the Mote out of your Brothers Eye while a Beam is in your own And besides it would give the People just reason to Lament over you with that of the Prophet Our Silver is become dross c. If you shall ask me now what I call Holiness I answer 1. Humility Consciencious walking with God Self-denial Prayer hearing the Word Self-examination Family-worship c. are undoubted Works of Piety 2. The Works of the Flesh are manifest Swearing Drunkenness Uncleanness Pride Hatred Sabbath breaking c. are certainly not Holiness 3. To live carelesly though in the Practice of external Duties after the rate of most Men without Conviction of Sin Repentance inward Communion with God Love Joy and delight in his Ways not striving against little Sins nor watching against vain Thoughts This is in no other Sense holiness before God but as a dead Carkass is call'd a Man 4. To think any Service enough for God secretly to loath and hate the Strictness of God's Ways c. will shew that you are not acceptable Servants to Christ who hath requir'd all these things of you Can you deny but that these are the Plain Commands of God Or will any Man say that Great Men are not bound to these things Be not deceived God is not to be mocked Gal. 6.7 If you 'l say That Men that pretend to these things are

Servant that grows Proud and Insolent by his Master's bounty and yet 't is a common Fault as appears by the Prophet Jeremy Chap. II. v. 31. When God had been no barren Wilderness to them but had given showers of blessings they could wax wanton and say we are Lords we will come no more unto thee Fifthly That Magistrates owe Homage to God appears in that this Depositum is given them in reference to an Account and surely Homage is due where Accounts are unavoidable Give an Account of thy Stewardship will be a terrible Voice to those Servants who upon a conceit of the Lord's delay instead of keeping the House in Order have become the Master 's of Mis-rule and have eaten and drunk with the Drunken The Lord of that Servant will make him know that he hath not given to God the things that are God's whatever pretence he might make of giving to Caesar the things that are Caesar ' s. Sixthly Sometimes Personal Obligations from God calls for Homage as of this Nature are the Personal Qualifications of some for such an Imployment and of this Nature too is the very Means and Manner of Advancement in some others when God by a strong Hand and as it were from the Dead sets them upon the Throne Who am I saith David 2 Sam. 7.18 and what is my House that thou hast brought me hitherto A Spirit of Magistracy may be an Obligation upon others as it was in Saul who had another Spirit given upon his assuming of the Magistracy so their Success and Usefulness may oblige others when they hold up the Pillars of a shaking Land as David did and others again may be induc'd by the Eminency of their Service as when they lay the Foundation of the Lord's House and also bring out the Head-stone with shouting as Joshua and Zerubbable or when they are Instruments of some signal Deliverance as Gideon Jephtha c. or become a Means to Reform the People over whom they are constituted from their Wickednesses as Josiah did Thus much for Explication of the Magistrates Debt we are now to take Notice of the Second Thing that offer'd it self to our Consideration from the Doctrine and that is the Duty incumbent upon Magistrates which is to Advance the Kingdom of Christ The Reasons why Magistrates are thus bound to Advance Christ's Kingdom are these First It is God's Design all along to Advance the Kingdom of Christ and to this End 1. He hath given all Power into his Hand Matth. 28.18 All Power is given unto me in heaven and in earth John 13.3 Jesus knowing that the Father had given all things into his Hands c. God hath then committed all Judgment and Authority to Christ to execute it John 5.22 The Father judgeth no Man but hath committed all Judgment unto the Son and v. 27. He hath given him Authority to execute Judgment also because he is the Son of Man and for this end Christ both died and rose again and revived that he might be Lord both of the Dead and Liveing Rom. 14.9 2. Upon this Account also God hath promis'd to enlarge Christ's Territories in the Hearts of a willing People in the Day 's of his Power even to the Heathen and uttermost Parts of the Earth that all People and Nations should Serve him Dan. 7.14 3. Hence also he hath commanded all to Submit to him he hath also a Name above every Name Philip. 2.9 God also hath highly exalted him and given him a Name which is above every Name v. 10. That at the Name of Jesus every Knee should bow That is that all should express their reverent Submission and Obedience to him bowing of the Knee being a Gesture of Respect is put for all Acts of inward and outward Obedience They that interpret it of the Gesture of bowing at the nameing of the word Jesus do not only affix that to the Name which is intended to the Person for otherwise they should bow at the Name Christ Immanuel c. but also level the Place to a far lower Sense and would put much less Honour on Christ than the Apostle intended 4. For this End also viz. the Advancement of the Kingdom of Christ God hath ordain'd Magistracy designing it for an especial Means of advancing Christ's Kingdom and therefore it is the Magistrates Duty to concur and comply with this grand Design of God in reference to the Advancement of the Kingdom of Christ Which Secondly If Magistrates do not they neglect the main Work and Business of their Places for although it be question'd whose Vicegerents they are whether God's as Creatour or Christ's as Mediatour and though the extent of the Magistrates Power in Ecclesiastical Matters be disputed while Erastus would give all to them and Donatus take all from them yet I say however most Sober Men agree that the great End of Magistracy is the Advancement of Christ's Kingdom even as it is the End of Ministry And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a general Name is attributed to both Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. having relation to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the precedent Verse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Title of Magistracy True Though Ministers and Magistrates have the same End yet they differ in the Way of Prosecution the Magistrates cannot elicere actus Ecclesiasticos as Preach the Word Administer the Sacraments c. for that cost Saul the loss of his Kingdom and Vzziah a Leprosy but yet he may Imperare cöercere and therefore that Good for which he is a Minister is not only Natural for the Preservation of Life Civil for the Preservation of Estate Moral to keep off Exorbitances in Life and Manners but also Spiritual for the Advancement of Religion as Paren's well observes And indeed this is one of the Ends of our Prayers for you that you in your Stations may be serviceable in promoting Religion for so you have it 1 Tim. 2. where Prayers and Intercessions are injoin'd for King's and all that are in Authority that we may lead a quiet and peaceable Life in all Godliness and Honesty and consequently you come short of the End of your Office if you omit to take care for the Church of Christ if you neglect this you are but empty Vines Vessels wherein is no Pleasure sounding Brass and tinkling Cymbals Thirdly Your refusal of this Care is opposition and enmity against Christ there is no nutrality between Christ and the Devil betwixt Religion and Irreligion Men in this Case must either be Friends or Enemies Act for him or against him for where the Duty is necessary as it is here the wilful neglect is Rebellion In this Case that Proverb is True Matth. 12.30 He that is not with me is against me Not to be against Christ as a Teacher asserting Truth is to be for him Mark 9.40 He that is not against us is on our part Not to be for him as a King warring