Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	king_n	see_v	1,786	5	3.4083	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63550	The True loyalist wherein is discovered, First, the falsehood and deceipt of the solemn league and covenant, Secondly, that there is no salvation out of Christ, Thirdly, that the pope is the Anti-Christ, the man of sin, or the son of perdition, cum multis alias, &c. / by a true loyalist.	True loyalist.	1683 (1683)	Wing T2756; ESTC R31985	66,689	159

I will that I will or as in the English I am that I am h Exod. 3.14 to shew the Soveraignty of his authority and the incontroulableness of his will and power So in like manner hath he given to earthly Monarchs power too i Rom. 13.1 John 19.11 over his Church or people in their particular Dominions in proportion to their Vicegerency under him as their Master and Lord paramount The Lord is absolute both in power and supremacy he is higher than the highest k Ecclesiastes 5.8 Ps 89.27 and who shall say unto him What dost thou l Job 9.12 Isa 45.9 Dan. 4.35 and the King is next him he hath no superiour but the * The very Heathens by the light of nature did acknowledge this Doctrine Marcus Aurelius says in Dion Cassius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Imperial Authority God only may be Judge In excerptis Dionis Cassii vid. Herodotum l. 3. c. Lord himself to whom he is bound to give an account he doth whatsoever pleaseth him Where the word of a King is there is power and who but God may say unto him What dost thou * Ecclesiastes 8.3 4. And therefore King David said unto God Against thee thee only have I sinned Ps 51.4 3. As the Lord and the King are very fitly and wisely joyned together in regard of their headship prerogatives Supremacy and power c. so also in regard of their Election to their Kingship The Lord to demonstrate his absolute Power and Supremacy will be the Author both of his own Election and his Vicegerents too 1. Of his own he Elected himself King over n 1 Sam. 12.12 Israel The Israelites were Gods own chosen inheritance o Deut. 9.26 Ps 105.43 and therefore he chose to be their King to govern all their affairs both in Church and State in a special manner 'T is true he had even then his Viceroys under him but they did not rule like the Kings of other Nations the Lord himself did by them rule his peculiar people after a peculiar manner as their King till the days of Samuel where all the Elders of Israel gathered themselves together and by a wilful saucy Traiterous Rebellious Disloyal ungrateful and obstinate demand of a King to judge them like all the Nations p 1 Sam. 8.5 19. rejected him from ruling over them q 1 Sam. 10.19 For though in that wicked Act they cast off Samuel also r 1 Sam. 8.8 as being their Judge and the Lords Prophet and Viceroy yet it was the Lord indeed that therein was chiefly rejected as being their only King and Soveraign as well as the Lord their God As Samuel told them before to stop them if he could from being obstinate in desiring a change and the Lord himself confirms it when he said to Samuel they have not rejected thee but they have rejected me that I should not reign over them f 1 Sam. 8.7 For which cause that they might perceive and see that their wickedness was great which they had done in the sight of the Lord in asking them a King Samuel called unto the Lord and the Lord sent such terrible thunder and rain upon their Harvest that they were afraid it would have destroyed even them themselves And therefore all the people said unto Samuel Pray for thy Servants unto the Lord thy God that we die not for we have added unto all our sins this evil to ask us a King t 1 Sam. 12.17 18 19. This you see without repentance is the love God hath for them who fear not him nor his Viceroy u 1 Sam. 12.18 but desire a Change Yet since their mind was still for Monarchy which all the Nations about them had chosen by the light of nature the Lord granted them a King according to their Petition w 1 Sam. 8.7 but only he would not grant them the liberty of Electing him themselves The people cannot remove Kings and set up Kings without usurping the Lords Prerogative Dan. 2.21 for that is a Prerogative so annexed to his Headship that he could not possibly do it without intrenching upon his own Royalty and Supremacy as he is King of Kings We should think it very unreasonable if any should desire without our appointment to have the choice of him that is to be our servant how much more then is it unreasonable for any to desire to have the choice of him that is to be Gods Deputy and Viceroy Whenas the distance between God and man is so great that it is beyond Comparison Therefore the Lord would not suffer his King to be the peoples Elect but as at first he was the Author of his own Election so now 2. He would be the Author of his Vicegerents too For though it be said Behold the King whom ye have chosen x 1 Sam. 12.13 Yet that choice was only in regard of their wills to have a King and the Election of him if they could and therefore it is added in the same Verse and whom ye have desired For behold the Lord himself chose him y 1 Sam. 10.24 and appointed Samuel to anoint Saul for their King z 1 Sam. 10.1 12.1 13. But though the Lord chose them a King yet he was such a King as might be a Curse to them for their desiring a Change as is expressed in the manner of his Reigning over them a 1 Sam. 8.11 c. And indeed though they might foolishly imagine that if they had had a King of their own Election as they also wickedly desired he might be the more plyable to their humors it belonging to them with as much right to remove him when they pleased yet since they went so unadvisedly to work in asking a King under the pretext of Samuels old age and the male administration of his Sons b 1 Sam. 8.5 without desiring Gods choice and consent they could not expect if they had believed God that their King should prove any better than a Tyrant c 1 Sam. 8.18 for God foretold them by his servant Moses thus When thou art come into the Land which the Lord thy God giveth thee and shalt possess it and shalt dwell therein and shalt say I will set a King over me like as all the nations that are about me Thou shalt in any wise set him King over thee whom the Lord thy God shall choose that is in the sense of the Targum of Ben. Vzziel Ye shall seek instruction of the Lord and after that ye shall set a King over you One from among thy Brethren shalt thou set King over thee Thou mayest not set a stranger over thee which is not thy Brother Deut. 17.14 15. But to this precept you see they had no regard they would not take Gods choice and advice nor stay his time and pleasure till David had changed his Sheephook into a Scepter who being a man after Gods

own heart d 1 Sam. 13.14 was the fittest to succeed him in the Government e 1 Sam. 16.7 but they most arrogantly and presumptuously assumed unto themselves a Power of Electing whom and when they pleased Because they were the Elders of Israel and particulary of that chief Council of them called the Sanhedrim instituted by God at the request of Moses for his assistance they thought they might do any thing For which cause the Lord again complains of them in the Prophet Hosea mentioning their Crime in the Plural Number for the clearer example to all Nations under the Sun They have set up Kings but not by me or according to the Arabick Version they have Reigned from themselves and not from me They have made Princes but I knew it not Hosea 8.4 that is contrary to my Will allowance and approbation Thus you see that it is absolutely unlawful for any either Elders Sanhedrim or Parliament men upon any pretence whatsoever either to chuse or be chosen a King without Gods leave counsel and advice as he hath appointed and directed in his word How much more then is it unlawful to set up any other form of government besides Monarchy Gods own both by Order Precept and Example Yet many in this latter age of the World now iniquity doth abound and get the upper hand f Mat. 24.12 have presumed to do it I need not trouble you with an instance of this out of any History for its illustration you know we have had a more eminent example of it already in Cromwell that Arch-Traitor and Usurper and those Phanaticks and Changers that set up the Idol and worshiped it than all the Histories in the world can afford besides being put all together But if the Ruler be not Tyrannus titulo a meer Usurper like him and illegally chosen but one that having a just Right and Title to the Crown entreth into his Throne by the right door and climbeth up not some other way the same is no Thief nor Robber g Joh. 10.1 2. but may be said to be as directly from God as Monarchy is it self though he be otherwise never so much Tyrannus exercitio as grand a Tyrant in practice as King Saul or as much a Heathen as King Cyrus h Isa 45.1 'T is by God that Kings Reign as well as by him that Princes decree Justice Proverbs 8.15 There are no judgments nor evil of punishments in any Nation or City under the Sun but the Lord hath a hand in them all i Amos 3.6 2 King 33. Therefore to bring about those ends without putting himself to the expence of a Miracle he not only sometimes takes away Religious Princes and in their room permits Usurpers but also anoints bad Vicegerents under him as well as good As is evident by the examples of Saul Nebuchadnezzar Jehu and others k Jer. 25.9 2 King 10.30 whom though as such when they have once accomplished the ends for which they were ordained he either takes away in his Wrath as at first he gave them in his Anger l Hos 13.11 or else reserves them for a greater judgment to come yet as they are his Vicegerents appointed to execute his Wrath and pleasure upon Offenders he hath invested them both with a Soveraign Title to rule and a Soveraign Power to maintain it Headship and Prerogatives are so firmly united together in the Lord and the King that the one cannot possibly subsist without the other 1. From hence we may see the great absurdity of Cromwell the Usurper that Notorious Changer Cursed Hypocrite and Deceiver in separating Soveraign Title from Soveraign Power which the Lord in himself and the King hath thus firmly joyned together The guilt of his Conscience would not suffer him to assume the name of a King No nor his Diabolical policy neither lest he should seem to favour that Kingly Government which he had destroyed But to maintain his Usurpation of the Royal due and the favour of his Fanaticks he would change the name and be called their Protector yet his ambition would not suffer him to neglect the usurpation of the Kings Power For which cause he and his most abusively granted the King to have the name of a King still if so be he would be so contented without the power because they knew without that the King would be as was said of Pompey but magni nominis umbra the shadow of a King without the substance yea to be a titulary † Josep Antiq. l. 15. telleth us that Marcus Antonius being urged by his Dalilah Cleopatra to call Herod to an account replyed that it was not fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demand of a King an account of what was done in his Government for so he would not be a King King would be a King no more in reality than a King in a Play Therefore it is observable that Mephibosheth like a True Loyalist called David not only by the name of King to shew his Soveraign Title to rule but also by the name of Lord saying My Lord the King to shew his Soveraign Power to command 2 Sam. 19.30 2. From hence it also is that by our most wise and Royal Master we are here enjoyned to fear the Lord and the King because power the foundation of fear belongeth to them both To the Lord as God the greatest Supreme and to the King as his Minister and Vicegerent m Rom. 13.4 Therefore St. Paul joyneth fear and power saying Wilt thou then not be afraid of the power Rom. 13.3 And to speak all in a word The reason wherefore the fear of the Lord and the fear of the King are here joyned and enjoyned together is for an exegesis or exposition one of the other to shew that he that is truly Godly and fears the Lord is also a True Loyalist and fears the King and that he is only a True Loyalist and fears the King who is truly godly and fears the Lord True Godliness and Loyalty the fear of the Lord and the fear of the King like Hippocrates's Twins live and die together Godliness without Loyalty is not true but Pharisaical and Loyalty without godliness is only nominal false and adulterate Now as the fear of the Lord and the fear of the King is the same in kind though not in degree because the fear of the King is terminated in the fear of the Lord So it is meant not of any legal or servile fear derived from the lower spring of Nature which it would be if it were grounded only upon their Power But of a pure filial and Evangelical fear derived from the upper spring of grace grounded not only upon power but upon cordial love and duty As the true Godlilist fears to disobey and dishonour the Lord not legally only for the sake of his power but filially out of pure love as an obedient child fears a kind Father n Deut. 10.12 Gal. 4.7 Heb.

Oath and had scorned to conform he knew he should but increase his shame and dishonour and that not only temporal but eternal too for Christ himself saith that as he that confesses him before men shall be confessed of him before his Father which is in Heaven So he that denies or is ashamed of him and of his words in this adulterous and sinful generation of him also will he be ashamed when he cometh in the glory of his father with the holy Angels i Mat. 10.32 33. Mark 8.38 The True Loyalist considering this sticks to his Oath of Allegiance and Supremacy the more stedfastly and in regard thereof is the more afraid to break his Kings commandment because it is made not for man and his lusts sake but for the Lord and his sake k 2 Chron. 19.6 Therefore as Saint Peter hath exhorted him he freely submits himself to every ordinance of man for the Lords sake Whether it be to the King as Supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well yet he willingly submits himself either actively or passively because so is the will of God that with well doing he may put to silence the ignorance of foolish men l 1 Pet. 2.13 14 15. 1. Actively by obeying his King not only in such things which are already commanded by the Lord in his word but also in all other things which are not contrary to it Let things be never so indifferent in themselves neither made simply good or bad by the command or prohibition of God but hang meerly upon the State of times and the various customs and manners of Nations yet when they are once commanded and made the Laws of the Land he pays obedience to them as to things not indifferent because otherwise his Kings Power and Prerogative would in effect be nullified contrary to the Law of God and destructive to Christian Government and Magistracy Wherefore left in the very act he should disobey not man but God himself m 1 Thes 4.8 He is necessarily subject not only for wrath but also for Conscience sake n Rom. 13 5● And indeed those things which in themselves are indifferent must needs become good and necessary when they are once made the Laws of the Land because therein they also tend to our good and welfare both in Church and State 1. In the State if there were no Laws there would be no living the weakest then would always go to the Wall Yea men would then be like fish in the Sea the greater would evermore devour the less the strongest arm and the longest Sword would always carry it the passions of men would then set them in as great a combustion as when Phaeton rode the Sun happy therefore is that Nation that hath binding Laws in it to curb our corrupt and irregular passions but thrice happy is that Nation that hath Governours in it endued with such a spirit as makes them willing to execute those Laws for otherwise were there never so good Laws and the King or Supreme Governour should have never so great a desire to have them executed yet seeing with other eyes and handling with other hands than his own he cannot always have his will fulfilled excepting only in Supreme causes where he sits as immediate Judge himself without the concurrent help of inferiour Governours For which cause though the Israelites in the Wilderness were a more collective body than other Nations yet Jethro Moses Father-in-Law seeing how he toiled in judging them alone advised him to chuse inferiour Governours to judge the smaller matters and to bring the greater unto him and not only so but such men too as were rightly qualified for their Office able men such as fear God men of truth hating Covetousness o Exod. 18. 2. In the Church if there were no ordinances there would be no order and if no order no unity in Gods service nor stedfastness in the Faith p Col. 2.5 Yea though there must be Heresies or Sects among us as our Apostle speaks q 1 Cor. 11.19 yet if men should have no Ordinances to contain them in order but be permitted to live as they list themselves as they were when there was no King in England like as when there was no King in Israel r Jud. 17.6 There would be so many the more Divisions and Confusions in the Church whereby the more Tumults and Troubles would be raised in the State For the welfare of the State is imbarked in the welfare of the Church no Christian State can possibly be sound and well when the Chuch is sick and shattered into Schisms any more than Hippocrates's Twins can live or die asunder This hath been too evident in all ages of the Church especially in these latter times now so many false Prophets have risen among us and love which is the bond of Peace is waxen so cold that iniquity doth abound and get the upper hand ſ Mat. 24.12 particularly in our Independent Congregations and other Schismatical and Heretical Assemblies among us who under pretence of serving God in their private Meetings have many times and often made secret Conspiracies and Treacherous Combinations against the State that they may the better serve themselves and ruin the Church Wherefore Authority being warned by their former mischief hath since most prudently especially in times of apparent danger took order for the suppression of Conventicles and divisions in the Church that there may be no more such evil consequences in the State but that all things being rightly ordered according to Gods prescription t 1 Cor. 14. ult we may have only peace which God is the Author and approver of as in all the Churches of the Saints u ver 33. 2. Passively by suffering his Kings will to be done on him if it be unlawful and may not be done by him For the true Loyalist knows that as obedience to God must be preferred before obedience to man w Act. 4.19 so he is commanded to be subject to the higher powers x Rom. 13.1 which in such a case cannot be without suffering and therefore he is obedient not only Actively by doing his Kings Commandment when it is for the truth but also Passively by enduring it patiently when it is against the truth as is evident in the example of Shadrach Meshech and Abednego who did obey King Nebuchadezzar not only actively when he had given them Rule over the Province of Babylon but also passively without the least shew of Rebellion when he commanded them to fall down and worship the Golden Image which he had set up y Dan. 3. And indeed where did you ever read of any Godly Martyrs or Martyr that when he might not obey his King actively yet refused to submit himself to him passively I am sure the examples of the Apostles will teach you