Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	bishop_n	power_n	12	3	4.1980	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87841	An epitome or briefe discoverie, from the beginning to the ending, of the many and great troubles that Dr. Leighton suffered in his body, estate, and family, for the space of twelve years and upwards. Wherein is laid down the cause of those sufferings; namely that book called Sions plea against the prelacie, together with the warrantable call that he had to the work: and also, the hard and heavie passage of the prelates proceedings against him, in the high Commission, and Star-Chamber. And lastly, their invective speeches in the said Court of Star-Chamber; from the impeachment whereof, and the accusations charged upon him, he vindicates himself by a just defence.	Leighton, Alexander, 1568-1649.; England and Wales. Court of Star Chamber.	1646 (1646)	Wing L1024; Thomason E354_2; ESTC R201091	74,578	102

them since the Lord called me but I protested and that truely it was not out of hatred to their persons though I and mine had suffered by them nor out of envie to their places whence their wealth honour and case might acrue but first because their Places and Authoritie are not of God Secondly because in executing of their Places they take more upon them then either the Law of God or Man alloweth them to the prejudice and abusing of the Kings graunts the heavie detriment of the Subject and the highly indangering of themselves and this I offered to make good and as for their persons I told them I wished them as well as my selfe What said Sir Henry Martin if it bee so we are all mistaken doe you not thinke that they are of God Nothing lesse said I neither thinke I that they thinke themselves so if they will impartially examine their owne hearts for they know those thoughts to bee contrary to the Word of God the current of Humane Writers and to their owne Peremptory Assertions in their owne Workes written by them for their defence Yea said Sir Henrie Martin but I will prove it thus is there not superioritie in a Civill state and was there not superiority in the State Ecclesiasticall under the Jewes Witnesse Aaron● superiority over the Priests so that he reasoned thus in effect Aaron was over all the Leviticall Priests Ergo Bishops by Divine Right should be over Ministers For all my pressures I smiled to heare their Champion for the time beat the braines out of their cause with a beame of their owne making or of the Popes withall I told Sir Henry that his Anticedent and Consequent were of so deepe distance that all the Learning in the World could never make them meet Yet he set a face to prove it by a connex Proposition If Aaron were over the Priests Then Bishops should be over Ministers c. I denyed the Connexion and told him that all the learning amongst them could not advance that Argument one foot nor no more they did but being at a stand I told Sir Henry Martin that he could not of all the Quiver have chosen a deadlier shaft against themselves as should appeare by the retorting of the Argument thus Aarons Priest-hood was superiour to the rest under the Law Ergo No Superiority in Ministeriall function should have place under the Gospel The sequell I prove thus That which was in forme of a Type of Christ under the Law must have no place under the Gospell because it is done away But not onely the Priest-hood but also the superioritie of Priest-hood or Ministeriall Function was in forme of a Type under the Law Ergo Superiority in the Ministeriall Function must have no place under the Gospel The Major I cleared both from proofe and reason as Collos 2. vers 17. Yea the Author to the Hebrewes speakes particularly to the point as in Hebr. 7.11 12. The Minor as it is undeniable so he had granted it by way of quere yea the Papists themselves grant both in expresse termes in the fore-quoted place to the Hebrewes That the Leviticall office in Aaron and other things were figures of Christs death and to bee ended and accomplished in the same I shewed how I could make good the Argument from the testimonies of the Fathers as Cyprian speakes punctually to it citing the words of the Apostle Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4.1 Paulus Apostolus saith the Father aequales habere voluit Sacerdotes cum dicit sic nos existimet c. The Apostle Paul will have all Ministers to be equall when he saith Let a man esteeme of us c. Doctor Willet useth the like Argument by way of retortion against the Papists bringing Aaron and his ornaments for a warrant of their Masse Church-Musique Vestments and the like because saith he these were in Gods worship then therefore they should not be now The premises being thus invincibly proved Sir Henry for a while was silent but at last brake out to his Fellow-Commissioners in this sort Gentlemen I can goe no further and I assure you if it be thus you may burne all your Bookes The three Deanes or Parsons or what they were with the Doctor sate still mute as Fish not answering one word By Gods mercy truth thus prevailing Sir Henry began to touch on an old Callumnie Doctor saith he you are a great Conventicle-keeper as they say To which I replyed Sir Henry you know in your conscience I am no Conventicle-keeper and as I hate the thoughts and occasions of impious and illegall contrivements so if the Law were granted me upon any Subject that should thus charge me hee might smart for it Hereof it shall not be amisse according to my simple knowledge to say something for the clearing of Gods people and good duties First against Gods people for the performance of such duties there is no Law Statute or Command Sect. and where there i● Law there is no transgression Secondly it is both contumely and injury against God and the duties and a wresting of the Law against Conventicles to urge it against the said performances since it is against the extent of the Law and the intent of the Law-giver witnesse both the Commission of Peace giving power to inquire of Conventicles which are said to be against the Peace and also divers Statutes made against Conventicles containing the punishments of offendors therein as 1o. Mar. cap. 12. 1o. Eliza. cap. 17. these are called Vnlawfull and Rebellious Assemblies including all Ron●s Riots or other confederacies whether sine armis or vi armata The former Statutes and many other speake fully against them under these names and divers * 13. Hen. 4º cap. 2.2 Hen 5o. cap 8.19 Hen. 7o. cap. 23. other where they are called Rebellious Insurrections and Rebellious Assemblies with these I might cite divers Authors as Dallison * 2. H. 5o. cap 9.15 Ric. 2. cap. 2. Marrow c. in all these we shall not finde the performance of any such duties called by the name of Vnlawfull Rebellious Assemblies or Insurrections and if they had beene so termed by Popish Princes and Statutes made againe them no doubt Professing Princes would have repealed them as they did other Statutes against Protestants Secondly the Matter of Conventicles doth cleare those duties from the Name Sect. Lambert for the subject-matter of every Conventicle must as the learned in the Law observe be an unlawful act done or intended but no law with us saith so of Fasting and praying and more particularly in every Conventicle there is a manifest disturbance of the peace in a greater or lesser degree as threatning speach turbulent gesture shew of Armes or expression of Violence but by the contrary Fasting and Praying are the maine preservers of Peace Thirdly the end of a Conventicle is ever or for the most

know not what is to be faithfull As I am thus acquitted from the nature of Faction Sect. so all the Grounds of Faction or Sedition will cleere me of the guilt of it Eirst for Ambition which according to the Etimon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Haughty desire of Dignity or Vain-glory which as a Father calleth it Barnard Ep. 126. is causa furoris the cause of madnesse now a dayes especially As I had no ground for it considering mine own unworthinesse so I thank God since ever he gave me a call I desired never to be ambitiou● of any thing save to have a share in Pauls Ambition Namely to know the Power of Christs resurrection the Fellowship of his Sufferings and to be made conformable unto his Death * Phil. 3.10 In evidence whereof the world knoweeth that for keeping a good Conscience I have forsake-great Preferment As for coveteousnesse the roote of all evill by Gods mercy I had learned in some measue to be content And where coveteousness as Augustine saith consisteth in two thinges in aliena rapi●nd● et cupide sua servando in robbing others and in two nighly kee●ing of a mans owne For the former non can accuse me and for the latter the world can wi●nesse with me that at time and time I have lost for Christ and the State a competent state for a private man For hatered howsoever I had many wrongs now and then yet blessed be God they turned ever to my good why then should I hate the Instruments for this had been to have marred the Medicine and to have weakned Prayer by which the Medicine is sanctified Augustine speaketh sweetly to that purpose * sicut nullum in vulner evalet medicamentum si sit infut farum ita nihil proficit oratio ubi manet odium De rectitud Catholic converse As no Salve can cure the wound so long as the weapon remaineth in it So Prayer in affliction profiteth nothing so long as hatred remaineth in the heart As for Dus●ord as the Prophet Jeremy saith I had not much mediing with the World and therefore the lesse ground for contention As for Clientary Dependency in truth I neither had it nor did affect it Neither had I relation to any great Ones except my Calling occasioned me Lastly for Reward It is true indeed that Reward of the Good and Punishment of the Bad be the Rod and Staffe of Government yet I can safely say that I was so farre from any mans reward that I rather spent of mine own in any businesse of State I confesse ingeniously that the Seeds of all the former Corruptions are in my corrupt nature yet the grace of God in me did so curse the springing of them that I protest they never grounded in me the least thought of my seditions Faction as is here charged upon me But by these grounds it will appear who be the seditiously Factious namely Ambiti us Humans and over-lording Dictrepheses who so they climbe they care not who or what fall And by the golden steps of their ascent it evidently appeareth and they may truly say with the chiefe Captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great summe we have redeemed it * Act. 22 2● And when they are once mounted in Seats of Justice they verifie that which Innocentius said of his time * Non curant Prodesse sed gloriantur Praeesse De utilitat conditionis human● their care is not to profit the State but all their glory is that they are set in high pl●ces And then they make the suppression and consusion of Divine and Humane Lawes Scabella ambitionis the very Foot-stooles of their Ambition On these men and their Practises Nero's Motto may well be set N●bis viventibus terra misceatur Coelo So we live let all he swallowed up in confusion A second sort of seditious Persons are such cove●ous Achans as shake the Foundations of Piety and Policy for a wedge of Gold gain-saying Baalams who when they cannot curse the People of God as they would they lay stumbling blocks before them to cause them to eat things sacrificed to Idols and to commit Fornication Which words are the very Comment of our Saviors words upon Baalams practise * Rev. 2.14 and all this breaking of the people and polluting of Gods Worship plotted and practised by that factious Baalam Numb 22.7 was for there ward of Divinations as Moses calleth it * 2 Pet. 2.15 or wayes of unrighteousnesse as the Apostle calleth it * of this Cut was seditious treacherous Iudas who betrayed the Innocent blood of his Lord and Master for a poor piece of Thirty-pence Even so the eyes of such Baalamites and Iudasses whose hearts hunt after reward may easily be put out and what will they not do or undo Philip never doubled the surprisall of that City where an Asse might enter laden with Gold Yea the Spirit of God as I have formerly noted telleth us that where the Heads judge for reward the Priests teach for hire and the Prophets Divine for money there shall be nothing but over-whelming desolation * Mich. 3.11 12. These may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexpleble Hogs-head whose practises only challenge this Motto Oportet habere nil refert vnde Have wee must but whence and how it matters not A third Sort that become Seditious are such Misanthropicall Athenian Tymon's whose Bowels will burst if they cannot vent themselves in Bloody revenge It is true there is a lawfull and necessary hatred and that is both of Evill and of Evill-men ye lovers of the Lord have the evil so the Prophet saith of evil men Do not I hate them O Lord that hate thee I have h●ted them that observe vain Falshoods * Psal 97.10 Where by the word Hebel translated Lying-Vanities or vain-falshoods He understandeth not onely the vanity of world●y things spoken against by Solomon * Psal 1 73 but especially I dolatry or mens vain Inventions in Gods Worship as some Translations have it and these are often so called in Scripture as * Eccles 10 because they are light vain Deut 32 27 1 King 16.26 Jerem. 8.9 vile the word is simmed out by the same Prophet in the fore-quoted 139. Psalm By the qualification and extent of it I do hate them with a perfect hatred or with perfection of hatred I esteem them as mine Enemies vers 22. where by perfection of hatred is meant as Austine well expounds it Vitia non homines edisse nec vitia propter homines dilexisse to hate the Sins and not the Persons nor to love the Sins for the Persons yea the very Heathens could go thus far Naturam errantem dividere a vitiis to difference men from their Vices and thus not to hate is to sin and to provoke the breaking out of the Lords wrath Instance that saying of the Seer to Ich●saphat wilt thou love them that hate the