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	civil_a	judge_n	22	3	6.8215	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02834	A vision of Balaams asse VVherein hee did perfectly see the present estate of the Church of Rome. Written by Peter Hay Gentleman of North-Britaine, for the reformation of his countrymen. Specially of that truly noble and sincere lord, Francis Earle of Errol, Lord Hay, and great Constable of Scotland.	Hay, Peter, gentleman of North-Britaine.	1616 (1616)	STC 12972; ESTC S103939	211,215	312

which albeit they bee seuerally distinguished by nature yet can we make no vse of them but when they are conioyned The ciuill Magistrate among the Iewes certaine it is hee might not offer sacrifice or performe religious Ceremonies things proper vnto the Priest as againe militarie discipline matters of the fisk and such like went peculiarly vnder the name of the Prince but in points of pietie and iustice the rule of the people Iudicatura ●…orum their obedience to Gods Law they were not onely conioyned but in the hand of that gouernment the ciuill Magistrate had that place of the finger which is called the key of the hand Into Ierusalem there was two Sanedrim for so was their great Councell called one su●…reme in Ierusalem consisting of 70. together with the Prince and Priesthood another small Sanedrim in euery Citie of reasonable importance contayning 23. wise men together with a number of the Priesthood which was done by a generall ordinance of God himselfe Populo mandauit vt Iudices constitueret secundum tribus suas in omni Ciuitate That they should in euery Citie appoint Iudges according to their Tribes and againe in the next chapter he made a Law of Appellation commanding In omni re d●…fficili constituere Sacerdotes Leuitici generis Iudices To appoint ouer all difficile causes some of the Priests and some of the Iudges hee hath not saide onely the Priest nor onely the Iudge as neither did Moses when hee went into the Mountaine make any separation but left the spirituall and ciuill Magistrate coniunct Ecce Aaron Hur. That the ciuill Magistrate hath a diuine charge and was so counted among the Iewes there it is seent where after Iudges were constitute in euery towne the King saide to them Uidet●… quid agatis non enim pro Homine sed pro Deo iudicia 〈◊〉 Behold sayd Iosua what you doe because you doe not iudge for men but for God Againe to shew this coniunction he doth subioyne omnis causa qua venerit ad v●…s de fratribus Euerie cause which commeth from your brethren vnto you dwelling in the countrie where he maketh no separation of spirituall from ciuill causes euen as Moses hath done before where he or daines the people to goe to the Leuites and the Iudges si aliqua difficilis causa natafuerit if any difficile question 〈◊〉 in the gouernment of King Dauid those coniunctions are cleerelie expressed for he did absolutely distribute the peculia●… charges of the Leuites Hebroni●…s vltra I●…rdanem pr●…cit in omni neg●…tio diuino ministeri●… R●…gis he did promoue the Hebronites beyond lorde●… to all the functions appertayning to Gods house and to the seruice of the king and ●…ine in the la●…t verse of the same h●…s prefecit Dauid s●…per 〈◊〉 Gad●… in omni neg●…tio Dei omni negotio Regis which power of constitution in Dauid is sufficient to prooue that the regall function is negotium diuinum chieflie where it is Christian and orthodoxall may not Moses and Dauid serue vs for matter of light in gouernment to qualifie this coniunction of religion and empire which made the Iudaicall law to be accounted a parte of Theologie So that we may with great reason conclude that he is not Orthodo●…s Theologus no right meaning Theologue who would refuse vnto christian Kings that authoritie in Ecclesiasticall affayres which was not onlie graunted but commanded vnto the Kings of Israel and which godlie Dauid vpon his death bed did render into the handes of Solomon from the warrant who made doubt of it of the holy Scripture saying Ecc●… autem distributiones Leuit●…um ad v●… q●…odque ministeriu●…●…omus Deipenes te sunt ad o●…ne opus voluntary denique omnes Principes totus populus parati ad verba tua Behold sayd he the distributions of all Leuiticall offices in the house of God is in thy power and they be ready to obey thee as also the princs and people where in that example wee see no exemption of the Leuite more then laitiefrom the kingly authoritie howsoeuer princes may not vse priestlie function yet are they bound to superintend Christes vineyard and to guard it not onelie from forraigne inuasions but from intestine perrill and corruption which is more frequent and more pernicious of the two to stop ambition auarice and dissention from comming among the prelates who were neuer in any time able to rule nor shal not be to theend without their Pallas be armed with authoritie of good and lawfull kings who doth not see that of diuine functions vpon earth the preistlie office is the contemplatiue part and the princelie office practicall acting the honour and worship of God by making people to obey his Lawe Who was the first instrument of God for redeeming the Church from persecution and the crosse to establish her prosperitie was it kings or priests was it not Constantine the great by what meanes againe was the Church redeemed from the flood of the Arrian heresie was it not by the seculararme of Carolus Magnus and his predecessors Pipino and Carolo Martello so that to goe about to separate things which God hath knit together as the soule and bodie it is to make a sacriledgious diuorcement and specially to take from the prince that which is his due to giue it vnto the priests it is iust as the serpent did in Paradizeto seduce the weaker partie of the two in that coniunction it is euen as if we would send Aaron vnto the mount of God to learne the wisedome of actiue gouernement and leaue Moses with the people to his returning And since such is the impudent and arrogant malignitie of the Iesuiticall ambition in their doctrine about this point what if to meete them in their owne language and pay them home with their owne Coyne I should goe yet one degree higher in that particular to say that appearantlie God himselfe doth prefer the regall function when by his Prophet setting aside all sacrifices and ceremonies which was the Priests part hee did require the Office of the ciuill Magistratē Quid affertis tanta sacrificia discite vos reges Principes qui populum regit is benefacere quaerite iudicium dirigite oppressum What shall I doe with so many sacrifices would God say that is not the substance of my worship being but religious ceremonies learne yee Kings and Princes to doe well aske iudgement to gouerne the people and to relceue the oppressed which would the Lord say is the matter of my true worship to practise my law and make it to be obeyed The Deutr. doth shew that the office of a Prince was not to frame his owne life after the deuteronomicall but to prouide that both Priests and people should keepe the same inuiolable If Priests debord and transgresse Gods law must not the Prince corect them yea if they shuld sow haeretical doctrins who could stop the growth of them other

their King All these doe comfort the French say they to presume that this mysterie vpon the Crosse was in fauours of them Againe the Spaniard doth take it vnto him because he hath done so many things for extension and securing of the Catholike faith affronting the Turke in all quarters and planting Christian Religion among the barbarous Indians but the secret of the mistery say they is that the power which is prophesied in the Apocalyps doth pertaine to the sea Apostolicall and to the person of the Pope To him who keepeth my works to the end will I giue power ouer al Nations he shal rule them with a rod of Iron and as the vessell of a Potter shall they bee broken saith the Spirit of God in that place whereby is meant the Pope who onely of all men cannot erre I haue alwaies sufficiently cleered to your Lordship the mindes and practises of the Fathers of the Primitiue Church in this poynt of Princes Now that I may not seeme to caluminate the Iesuite I will summarily shew how he hath peruerted this doctrine and poysoned it with his Absynthium Next I will relate how his preuarication and falshood is impugned by Catholike Romans themselues the French Church and that famous Palladium of Sorbon And lastly I will discourse a little of the dessigne of this pernicious doctrine which is a diuellish plot of feareful ambition by length of time to draw the whole world vnder the superstitious hyerarchy of Rome both in temporality and spirituality if it bee not preuented There be three grounds of this doctrine tied together in one chaine which in effect be but one thing teaching the Soueraigne power of the Pope ouer Princes which power is extended by three Armes power ouer their soule to excommunicate power ouer their states and crownes to depriue and power ouer their bodies to giue warrant to kill them which indeed is all the power the Pope doth claime on earth For as touching his being aboue generall Counsels it is but all one with his being aboue Christian Princes to whom belongeth the authoritie to conuocate and rule Counsels I will omit for breuities sake to speake of any other writer among the Iesuits but onely of Bellar who is their predominant plannet Touching the persons of Kings saith hee vpon this point the Pope may not albeit there be iust cause depose them in the same sort as he doth Bishops that is to say as a ciuill ordinarie iudge Neuerthelesse saith he he may as a Soueraigne Prince spirituall if it be necessarie for mens soules change kingdomes taking from one giuing them to another the first possessor being excommunicate as we shall prooue saith he pag. 1081. of that booke imprinted Anno 1601. Then for proofe he doth introduce all the treasonable enterprises of Christian people which are not onely contrary to Gods will in his holy word but are detestably abhorred by the relation made of them in ciuill histories Cap. 7. of the same wherby one may manifestly note that the intestine calamities of Christendome these many yeeres past rising from this wicked vsurpation ouer lawfull Christian Princes hath bene the truest cause of the encrease of the Mahometan Empire And it is maruellous to see how Bellarmine doth there so impudently striue to confirme that extrauagant of Vnam sanctam de maiorit obedient so solemnely condemned by the greatest part of the Romane Clergie chiefly by the French Church Like as the whole bodie of the Iesuits vnder one generallitie maintaine the same in an Apologie of theirs set foorth to the same end vnder the Title of the Veritie defended and in the last impression of the same pag. 42. for by that Extrauagant if the Pope should transgresse to thunder excommunication vniustly against the best Princes yet no mortall man might take notice of it nor craue it to be reformed but not content to deale this way with pretended hereticall Princes he laieth an ambush before the best most vertuous Kings he keepeth ouer their heads Virgam vigilantem In this manner he doth exempt generally from Regall Iurisdiction whatsoeuer Ecclesiasticall persons contending by many instances and iterations of words to confuse that Text of Saint Paul Omnis anima subdita sit superio potestat Let euery soule be subiect to superiour powers for there is no power but of God and the puissances which be are ordained of him which he doth repeat in this sort whosoeuer doth resist power doth resist the ordinance of God and shall receiue Iudgement of God saith he reseruing the Equiuocating of the Text because he would haue vs to thinke that all Supreame power is in the Pope vpon this Text Chrysostome doth obserue that these are not onely spoken of the Laicke but for the Religious yea and for the Apostles themselues saith he But Bellarmine saith in the same Treatise pag. 255. that the Pope hath taken all Ecclesiasticall persons from the power of Princes secular So that they are no more their subiects saith he which in effect is no other then to build a forraigne state within a Kings Realme and so doth he himselfe affirme in the same place It is saith he as if a Prince should set ouer a part of his Dominion vnto a stranger for then hee behoued to loose it Thereafter he saith the lawes of Princes albeit they be not contrarie to Gods word yet can they not bind a Religious person except it be ad directionem non autem ad coactionem pag. 269. of the said clericall exemption concluding pag. 271. that the Prince doth lose the Clergie and is no more their Soueraigne maintaining it so obstinately that he doth obuiat such things as might be obiected in the contrary If saith he yee hold it an iniury done to Kings to spoyle them of their authoritie which they had ouer those men before they entered into the Clergie I answere that he that inioyeth his owne right doth wronge to no man one may choose such a calling as he thinkes meetest for himselfe therefore hee who entereth into the order Ecclesiast doth no iniurie to Kings albeit the King lose a subiect per accidens by that act saith he This Clericall exemption hath a strange consequence that the attemps of Religious men against their natiue Princes shall be no Treason because they are not their Subiects The assassinate of Iaco Clement no treasonable murther And the Iesuite Emanuel Sa in his Aphorismes of confession doth plainely hold it treating of this word Clericus saying Clerici Rebellio non est crimen laesae maiestat is quia non est subditus Regi The Rebellion of a religious man is no act of Treason whatsoeuer he doe because he is not a Kings subiect And againe glosing vpon the word Princeps Rex Potest Rex priuari per Rempublicam ob Tyrannidem cum est causa aliqua iust a elegi alius a maiore parte populi The King for Tyrannie may be depriued by the Common

authoritie doth make the highest iurisdiction which cannot be denyed when all the authorities on earth are conioyned there can be nothing aboue that So we reade that Constantius did determine the processe of Saint Athanasius as his father Constantine had designed to doe before for he sent his will touching it vnto the Bishops assembled in the counsell of Tyre with the gouernour Archilaus who did sit and preside in the counsell yet in the ende the Empreour would needes banish that good father into Tr●…ues After that againe Honoratus the gouernour with some other senatours assisted the counsell conueened in the cause of Aetius and in the counsell of Calcedon the Senatours brought thither by Ualentinian the third and Marcian did coniunctlie with the fathers iudge a great number of Bishops whose requests presented to the Empreour for that effect are yet to be read in the histories and if any man will say that these were but priuate Bishopes who were censured of the Emperours let him remember that Constantius did iudge and condemne to exile Pope Liberius at least he gaue Commission to do the same vnto Bishop Ursatius that Sextus the third did vnderly a criminall iudgement of Valentinian the third assisted with numbers of Ciuill Magistrates fortie eight Priests sixe Deacons That Iustinian made the processe of Pope Siluerius and banished him and of his successor Pope Vigilius accused of treason that Theodoricke King of Gothes did erercise the same iustice against Pope Symmachus assembling a Counsell where the whole Bishops did remit themselues vnto the wisedome of the Emperour And Gregorie the great behooued he not to purge himselfe to Mauricius the Emperor of a disorder fallen out at Rome and of the death of Bishop Malcus did he not in his ordinary letters to the Emperours stile them his Signiors and Masters how like to that is it that Rome is now become Naufragium Principum the rocke vpon the which Kings make shipwracke and the bloodie stage whereupon they act their Tragedies And this touching the forme of Ecclesiasticall iudicatorie in the Primatiue Church As for the power of Conuocation that it was granted to Princes as Soueraigns in the exterior policie of the Church it is as manifest we haue the testimonie of Ruffinus vpon the first Counsell of Nice hee saith it was assembled by Constantine the great with the aduise of the Fathers And Eusebius in the life of this Emperour for calling of this Counsell he doth not so much as mention any letter of the Pope Siluester solliciting the same contenting himselfe to say this Counsell was assembled by the honourable letters of the Emperour as a puissant armie of Christ Iesus in the which he did praeside glorying to call himselfe a common Bishop among them As for the Counsell of La●…dicea Sard Sel●… Arimini Millane and Rome which were not vniuersall Socrates and Sozemen doe testifie that they were conuocate by the onely commaundement of the Emperour Constant hereticke Arrian the same Authors beare witnesse that the second Counsell of Constantinople generall was assembled by the authoritie of Theodose the great and that of Ephesus by Theodose the yonger and that of Calcedon consisting of 630. Fathers by Valentinian the third and Martian of the fift Counsell was not the honour due to Iustinian and of the sixt to Constantine Wherein were excommunicate Pope Honorio Theodore Bishop of Phare Syrus Bishop of Alexandria heretickes monothelites these two preceeding Counsels are onely comprehended in one called Quinta Sexta Synodus because their decrees were not ample and seuerally particularised Alwayes we reade that the Emperour Constantine sent his letters to Pope Donus requiring him to direct his Legates vnto this Counsell and after his death Pope Agath●… his successor when he sent to haue the confirmation of his pontificat from him hee promised that his Legate should come to that Counsell conuocate by the Emperour As for the sixt Counsell Oecumenicke holden at Constantinople in Trullo was it not assembled by Iustinian the second The seuenth concerning the impugnation of images was conuocate by the authoritie of Constantine the sonne of Irene and so foorth through all the rest vntill the Empire became feeble and dismembred which power those Emperours did so absolutely keepe and vse ouer the externall policie of the Church that Theodose the great had once intended to conuocate an vniuersall Counsell of all nations and all sects of Religion to purge the Church from all sorts of schismes and heresies And this is the reason why Socrates in the entrie of the fift booke of his Historie saith he is constrained to introduce the Emperors because after their being Christians they did conuocate the generall Counsels and carrie the sway of Ecclesiasticall gouernement And this is the cause why Augustine in his ninth Epistle De correctione Donatistarum saith when it begun to be fulfilled which is written Et adorabunt eum omnes Reges Terr●… when Emperours and Kings became Christians then saith he what man can be so absurd as to say vnto Kings haue no rule of Gods Church within your kingdomes This it is which made Pope Leo to write to Leo Augustus wishing him deepely to consider that Royall power was not onely giuen to him Ad mundi Regimen sed praecipue ad Ecclesia not onely for the rule of the world but more of the Church as Isod●…re saith That whither the policie or peace of the Church bee diminished or aduanced vnder Princes they are to render count unto the Lord Qui ab ijs exiget rationem Ecclesiae sua quam corum potestati tradiderat who shall demaund from them an accompt of his Church which he hath committed to their power In Nouellis Constitutionibus 124. The truth thereof is so cleerely verified in the whole practise of this Primitiue Church that the Epistles Synodals of the first Counsell of Nice those holy Bishops did write them in this stile For as much say they as by the grace of God and by the commandement of the most sacred Emperour Constantine the great this holy Counsell hath beene assembled without any mention at all of Pope Siluester his letters the same tenor is obserued in the Synodall Epistle of the Counsell of Trullo where the Fathers did prayse Iustinian the second because he had assembled them foorth of diuers nations to the imitation of Christ who sought so carefully the straying sheepe in the mountaine This authoritie Temporall ouer the Church was exercised euen by Constantine the great himselfe who was the greatest zealator of the Church of any Emperour and who called them Gods in the Church so long as they did minister the Sacraments and holy things yet when he commeth after that to speake of the subiection and duetie of euery Bishop to him in that letter which he wrote for the assemblie of the Counsell of Tyre he saith that they should conueine vnder the paine of exile and that hee should teach all disobedient Bishops to know that they must liue vnder the