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	prince_n	war_n	3,016	5	6.3180	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35535	An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1661 (1661)	Wing C774; ESTC R36275	783,217	917

men at once to rule over them and entangle them with the snares of those sufferings which are most proper to their sins And thus 't is conceived Elihu answers those expostulating demands which Job puts chap. 21.7 Wherefore do the wicked live become old yea are mighty in power Here are three questions First Why do they live they are not worthy to breathe Secondly Why become they old they deserve to be cut off in their youth and not to live out half their dayes Thirdly Why are they mighty Why do they command all who use their might only to do mischief Elihu answers these questions in a word God giveth power into the hands of evil men because of the sins of the people As if he had said if at any time you see the wicked in great power and prosperity 't is a signe the people are very wicked and God will punish and scourge them by the hands of such for their wickedness This is a truth and much is said by some Interpreters for the making of it out from the Text but taking it as 't is given I shall only give you two Notes from it First Bad Princes are set up by the permission yea disposition of God He makes evil men to reigne The same power which brings wicked men into the world sets wicked men high in the wo●ld It is of God that any wicked man hath a place in the wo ld and it is of God that any wicked man gets into the high places of the world All the Kings of Israel from first to last were stark naught Cujus jussu homines nascuntur hujus jussu reges constituuntur apti his qui in illo tempore ab ipsis regnantur Irene l. 5. c. 24. and very wicked yet they were all of God's setting up though their own ambition or the satisfying of some lust put most of them upon aspiring to get up In the first book of the Kings chap. 11.29 30 31. Ahijah the Prophet finding Jeroboam the first and worst of them in the way caught the new Garment that was on him and rent it into twelve pieces and he said unto Jeroboam take thee ten p●eces for thus saith the Lord the God of Israel behold I will rend the Kingdom out of the hand of Solomon and will give ten Tribes to thee This Jeroboam was so bad a man that he was not content to sin alone but made Israel to sin yet even him did God set up and sent a Prophet to him to tell him so How unholy soever men are in their place and how unjust soever in the exercise of their power yet the holy and just God for reasons known to himself placeth them in power Secondly Observe God permits wicked Princes to reigne as a punishment of the reigning sins and wickednesses of the people The power of wicked Princes is the punishment of a wicked people Quidam reges ad utilitatem subjectorum dantur conservationem justitiae quidam autem ad poenam Dei justo judicio in omnibus aequaliter superveniente Irene l. 5. c. 25. Some Princes and Magistrates are given as a blessing for the protection peace and profit of a Nation and for the exaltation of righteousness in it Others are given as a curse for the vexation trouble and impoverishing of a Nation The Lord takes this fully upon himself Hos 13.11 I gave them a King in mine anger c. Angry providences are the fruit of sin God gave Saul in anger he gave Jeroboam and the rest of the Israelitish Kings in anger and as he gave them in anger so he took them away in wrath The sins both of Princes and people produce mutual ill effects towards one another First The sins of the people are the cause somtimes why good Princes are immaturely or suddenly taken away from them Josiah that good King was removed very early for the sin of Judah Pharaoh Necho had never slain him had not the people been unworthy of him Hence that of Solomon Prov. 28.2 for the transgression of a land many are the Princes thereof He means not as I conceive many together but many successively that is good Princes go quickly off the stage one after another for the transgression of the people of the land But as it followeth in the same verse by a man of understanding knowledg the state thereof shal be prolonged Our Translaters render these latter words in the plural number as the margin hath it by men of understanding wisdom shall they likewise be prolonged that is when there are many godly wise and understanding men in a Nation God blesseth them with long-lived and aged good Kings or Governours Secondly Whole Nations or a people are somtimes punished for the sins of their Princes Jer. 15.4 the Lord tells the Jewish state he would bring all that evil upon them for the sin of Manasseh Regum lapsus poena populorū est sicut enim eorum virtate servamur ita eorum errore periclitamur Quid enim possit habere corpus reipublicae capite languido The sins of Princes prove oftentimes the sufferings of the people As both by and for their goodness and vertues a people are blessed so by and for their evills errors and vices a people are endangered yea sometimes ruined When the Head of a Kingdome or Common-wealth is sicke the Body is seldome well Thirdly The sins of a people bring destruction both upon their Princes and themselves together and wrap all up in one ruinous heape as Samuel threatned the people of Israel 1 Sam 12.25 If ye still doe wickedly ye shall be destroyed both you and your King He speakes not a word of any sin in their King but tells them that their wickednesse may bring destruction not only upon themselves but upon him also Fourthly which is the poynt in hand the sins of a people cause the Lord to set evill Princes over them When once a people refuse the sweet and easie yoke of Christ or say we will not have this man to rule over us he in Judgement sends such to rule over them as shall lay heavy yokes upon them indeed God useth some Princes as his staff to support a people and as his shield to defend a people yea as his Sun to cherish and influence them with aboundance of mercies He useth others only as his sword to wound them or as his scourge to correct them for their sin Vterum fert civitas haec timeo autem ne pariat virum Correctorē malae insolentiae vestrae Theogn Cur Domino Phocam imperatorem constituisti responsum datum qui● non inveni pejorem Cur superbis non es creatus Episcopus quod dignus sacerdetio sis sed quod civitas tali digna erat Episcopo Anast Deus quibusdā malis tanquam carnificibus usus est ad sumendum de aliis paenas quod verum esse de plerisque tyrannis arbitror Tale medicamentum fuit Argentinu Phalaru

Balak I will give thee a good fee if thou wilt no saith Balaam Numb 23.20 The Lord hath blessed and I cannot reverse it We may put this query When he giveth quietnesse who can make trouble especially to three sorts of persons First To politick men some presume they can trouble nations and shake the surest foundations of peace with the engine of their braine with their wit and subtlety Yet this engine proves uselesse and unserviceable to that end where the Lord gives quietnesse Ahitophell was as an oracle of God for wisdome in his times and he stretcht his braines upon the tenters to make trouble but God sayd there should be peace and therefore as David prayed his wisdome was turned into foolishness There is no wisdome saith Solomon the wise Pro 21.30 nor understanding nor counsel against the Lord. Secondly We may put the question who can make trouble to mighty men their power the strength of their Armies and arme cannot doe it Senacharib came with a mighty host to disturb Israel but he could not make trouble he could not so much as shoot an arrow against Jerusalem when the Lord forbad it Thirdly We may put the question who can make trouble to magicall men or sorcerers They cannot doe it by their wicheryes and enchantments by their closest correspondencies with the devill himselfe This was Balaams conclusion who it seemes traded that way to doe mischiefe Numb 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be sayd of Jacob and of Israel what hath God wrought When God is resolved to give a people quietnesse though the devill would he cannot disturbe them We need not feare witches or magicians who correspond with hell to trouble the earth if God say there shall be peace neither policy nor power nor witchery can prevaile against the purpose of God Then happy are that people who have the Lord for their God Psal 144.15 what can a people desire more to make them happy then to have the Lord for their God if we consider these two things First God hath a negative voyce upon all the counsells of the wisest men in the world if he saith it shall not be it cannot be whosoever saith this or that shall be Lam 3.37 Who is he that saith and it cometh to passe when the Lord commandeth it not if he gives not his assent nothing can passe into a law The Lords single negative stops the affirmative votes of all men joyned in one Secondly The Lords power is paramount He can effect what he willeth whether men will or no. That 's plaine in the text If he give quietnesse who can make trouble To come a little nearer This day this fifth of November which we solemnize in a thankfull remembrance of our deliverance from the Gun-powder treason is a very great confirmation of this truth Who is there that was alive at that day as severall here I know were yea who is there that hath heard of that day of the substance and circumstances of the matter and manner of the Gunpowder treason but can tell us that a Popish party at home with their correspondents abroad intended to make trouble in this nation surely there was a purpose to make trouble in the nation that day if ever there were a purpose to make trouble in any nation What did they leave unattempted to promote the trouble of this nation Counsels were joyned for a conjunction of forces to trouble this nation The men ingaged in that plot may properly be called Trouble-makers It was their business or their designe to trouble the waters that themselves might fish in those waters of trouble We may with respect to their purpose though God prevented it graciously truly say to them what Ahab sayd falsly to Elijah These were the men that would have troubled our Israel they would have made trouble in every way and in every thing wherein trouble could be made by men Would it not have made trouble to destroy the King the chiefe Governour of these three nations with his royall issue in one day Would it not have made trouble to blow up the representative of the nation the Parliament in one day Would it not have made trouble to put the whole body of the people into a confused heape without a head in one day Would it not have made trouble in the nation to have seene Papal power with Popish Doctrine and worship brought in againe upon us within a few dayes Would it not have made trouble to have seene poore soules imprison'd persecuted and consumed to ashes for their conscientious witness-bearing to the truths of the Gospel Would it not have made trouble to have lost our civil liberties and to have had a yoke of spirituall Bondage layd upon our necks by worse then Egyptian task-masters Would it not have made trouble to spill the blood of thousands Was it not an attempt to make trouble to attempt all these things which would probably that I say not certainly have been the issue of that plot if it had succeeded Let us therefore praise the Lord who was pleased to prevent it and sayd it shall not be They did every thing to make trouble but make trouble they did every thing but prosper in their designe They took secret counsell they took oaths yea they took the Sacrament to assure the secrecy of those counsels and oaths All this they did towards the making of trouble yet they could not God sayd at that time let England be in quietness and therefore only those Romish Emissaries and incendiaries could not make trouble Againe If we consider the present season wherein we live 't is a confirmation of this truth God hath given us quietnesse for some yeares and hath he not preserved this quietnesse hitherto against all those both persons and things that would have made trouble if God had not confirmed our peace we had been in trouble long before this time but yet our peace continueth yet it continueth and is it not wonderfull that it should continue if we consider First The sins of the nation which are the seed of trouble especially those two generall sins first unthankfullnesse for our peace Secondly our ill improvement of it How have many abused their peace to nurse up their pride wantonness and vaniy and being delivered from the feare of men have even cast off the feare of God! what just cause is there that we should loose that peace which we have used so ill and have almost turned into a warre with God himselfe yet hitherto the Lord hath given England quietness and none could make trouble Secondly If we look upon the divisions both in opinion and affection that are found among us is it not a wonder that yet we have peace if God had not given quietnesse doubtlesse these differences of which we are so sadly full had filled us with trouble long before this time Thirdly While