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	high_a	secular_a	20	3	9.7942	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96592	Jura majestatis, the rights of kings both in church and state: 1. Granted by God. 2. Violated by the rebels. 3. Vindicated by the truth. And, the wickednesses of this faction of this pretended Parliament at VVestminster. 1. Manifested by their actions. 1. Perjury. 2. Rebellion. 3. Oppression. 4. Murder. 5. Robberies. 6. Sacriledge, and the like. 2. Proved by their ordinances. 1. Against law. 2. Against Equity. 3. Against conscience. Published 1. To the eternall honour of our just God. 2. The indeleble shame of the wicked rebels. And 3. To procure the happy peace of this distressed land. Which many feare we shall never obtaine; untill 1. The rebels be destroyed, or reduced to the obedience of our King. And 2. The breaches of the Church be repaired. 1. By the restauration of Gods (now much profamed) service. And 2. The reparation of the many injuries done to Christ his now dis-esteemed servants. By Gryffith Williams, Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.; Burgess, Anthony, d. 1664.	1644 (1644)	Wing W2669; Thomason E14_18b	215,936	255

their Decree and appointed the penalty and whosoever rejected their order or refused their judgement they excommunicated him from all society and he was then deemed of all men as an ungodly and a most gracelesse person Thus did they that had but the twilight of corrupted nature to direct them judge those that were most conversant with the minde and will of the gods to be the fittest Counsellors and Judges of the actions of men and I feare these children of nature will rise in judgement to condemne many of them that professe themselves to be the sonnes of grace for comming so short of them in this point 2. The Jewes also which received the oracles of God 2. Among the Iewes were injoyned by God to yeild unto their Priests the dispensation both of divine and humane Lawes and the Lord enacted it by an irrevocable Law that the judgement of the High Priest should be observed as sacred and inviolable in all controversies and if any man refused to submit himselfe unto it Deut. 17. his death must make recompence for his contumacy And Iosephus saith Si judices nesciunt de rebus ad se delatis pronunciare integram causam in urbem sanctam mittent convenientes Pontifex Propheta Senatus quod visum sit pronuncient Ioseph contra App. lib 2. and in his second booke against Appian he saith Sacerdotes inspectores omnium judices controversiarum punitores damnatorum constituti sunt à Moyse the Priests were appointed by Moses to be the lookers into all things the Iudges of controversies and the punishers of the condemned And they were of that high esteeme among the Iewes that the royall bloud disdained not to match in marriages with the Priests as Iehojada married the daughter of King Iehoram 2. Chron. 22 11 and in the vacancie of Kings they had all the affaires of the Kingdom in their administration and when they became tributaries unto the Romans after Aristobulus the royall government was often annexed to the Priesthood and S. Paul argueth from hence 2. Cor. 3.7 8 9. that if the administration of death was glorious how shall not the ministration of the spirit be rather glorious for if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory or otherwise it were very strange that the Ministers of the Gospel should be deemed more base and contemptible because their calling is farre more glorious and excellent yea so excellent Esay 52.7 that to all good Christians the Prophet demandeth quàm speciosi pedes eorum Priests imployed in secular affaires And for the discharging of secular imployments we have not onely the example of the Priests and Prophets of the Old Testament 1. Among the Jewes Psal 99.6 but we have also the testimony and the practice of many godly Bishops and Fathers of the Church of Christ under the New Testament to justifie this truth For Priests Prophets among the Jewes exercised secular jurisdiction 1. Not onely Moses and Aaron that were both the Priests of the most high God and the chiefe Judges in all secular causes but also Joseph had his jurisdiction over the Egyptians Daniel had his Lieutenancie over the Babylonians and Nehemias was a great Courtier among the Persians and yet these secular imployments were no hinderance to them in the divine worship and service of God So Ely and Samuel both were both Iudges and Priests together and the most religious Princes David Solomon Iehosaphat and others used the Priests and Levites at their command in the civill government of their Dominions for when David caused all the Levites to be numbred from 30 yeares old and upward and that they were found to be 38 thousand he appointed 24 thousand of them to be over-seers of the workes for the house of the Lord and he ordained the other six thousand to be Iudges and Rulers in all Israel 2. Chron. 23.4 and so did Iehosaphat likewise * 2. Chron. 19.11 The place explained for though the last verse of the said chapter seemes to put a difference betwixt the Civill matters and the Ecclesiasticall affaires yet it is rightly answered by Saravia that this errour riseth from a misconceived opinion of their government as if it were the same with the government of some of our reformed Churches which was nothing lesse for if you compare this place with the 26. chap. of the 1. Chron. vers the 29 Sigonius legit super opera ●●●a ad regis officia pertinent l. 6. p. 315. 30 and 32. you may easily finde that the Kings service or the affaires of the King doth not signifie the civill matters or the politique affaires of the Kingdome over which Amarias here and Hashabia and his brethren there 1. Chron. 26.30 were appointed the chiefe Rulers 1. Sam. c. 8. but it signifieth those things which pertained to the Kings right betwixt him and his subjects as those things that were described by Samuel and were retained and perhaps augmented either by the consent of the people or the incroachment of the succeeding Kings as the speciall rights of the Kings over which Zebadias the sonne of Ismael was appointed by Iehosaphat to be the Ruler and the businesse of the Lord is fully set downe vers 10. to be not onely the Church affaires but all the affaires of the Kingdome betweene bloud and bloud Vers 10. betweene Law and Commandement Statutes and judgements over which the Priests and Levites were appointed the ordinary Judges and the Interpreters of the Law as well Civill as Ecclesiasticall for the Lord saith plainly Ezech 44.23 Vide locum Sigon ait circa judicium sanguinis ipse insistent that every question and controversie shall be determined according to the censure of the Priests which certainly he would never have so prescribed nor these holy men have thus executed them if these two functions had beene so averse and contrary the one to the other that they could never be exercised together by the same man 2. In the Primitive times under the Gospell Salmeron saith 2. In the Primitive Church Salmer tract 18. in parabol hominis divitis lo. 16. num 1. that in the time of S. Augustine as himselfe teacheth Episcopi litibus Christianorum vacare solebant the Bishops had so much leisure that they were wont to judge of the quarrels of Christians yet they did not so spend their time in judging their contentions that they neglected their Preaching and Episcopall function and now that they doe judge in civill causes consuetudine Ecclesiae introductum est ut peceata caverentur And Bellarmine saith Non pugnat cum verbo Dei Bellar. de Rom. Pont. l. 5. c. 9. ut unus homo sit Princeps Ecclesiasticus politicus simul it is not against the Word of God that the same man should be an Ecclesiasticall and a Secular Prince together when as the same man may

requisite for us to know that God hath granted unto him among other rights Two speciall rights and prerogatives of the King for the government of the Church these two speciall prerogatives 1. That he may and ought to make Lawes Orders Canons and Decrees for the well governing of Gods Church 2. That he may when he seeth cause lawfully and justly grant tolerations and dispensations of his owne Lawes and Decrees as he pleaseth For 1. To make Lawes and Canons 1. Not onely Solomon and Jehosaphat gave commandement and prescribed unto the chiefe Priests and Levites what forme and order they should observe in their Ecclesiasticall causes and method of serving God but also Constantine Theodosius Justinian and all the Christian Emperours that were carefull of Gods service did the like and therefore when the Donatists alleadged that secular Princes had nothing to doe to meddle in matters of religion and in causes Ecclesiasticall S. Augustine in his second Epistle against Gaudentius saith Aug. l. 2. c. 26 I have already proved that it appertained to the Kings charge that the Ninivites should pacifie Gods wrath and therefore the Kings that are of Christ's Church do judge most truly that it belongeth to their charge to see that men rebell not without punishment against the same Idem ep 48. ep 50. and Bonifa● because God doth inspire it into the mindes of Kings that they should procure the Commandements of the Lord to be performed in all their Kingdomes for they are commanded to serve the Lord in feare and how doe they serve the Lord as Kings but in making Lawes for Christ as man he serveth him by living faithfully So they are called the Kings Ecclesiasticall Lawes but as King he serveth him in making Lawes that shall command just things and forbid the contrary which they could not doe if they were not Kings And by the example of the King of Ninive Darius Nebuchadnezzar and others which were but figures and prophesies that fore-shewed the power duty and service that Christian Kings should owe and performe in like sort to the furtherance of Christs religion in the time of the New Testament when all Kings shall fall downe and worship Christ Psal 72.11 and all Nations shall doe him service he proveth Aug. cont lit Petil. l. 2. c. 92. that the Christian Kings and Princes should make Lawes and Decrees for the furtherance of Gods service Idem in l. de 12 abus grad grad 2. even as Nebuchadnezzar had done in his time And upon the words of the Apostle that the King beareth not the sword in vaine he proveth against Petilian that the power and authority of the Princes which the Apostle treateth of in that place is given unto them to make sharpe penall Lawes to further true religion and to suppresse all Heresies and Schismes And so accordingly we finde the good Emperours and Kings have ever done The good Emperours have made Lawes for the government of the Church for Constantine caused the idolatrous religions to be suppressed and the true knowledge of Christ to be preached and planted amongst his people and made many wholesome Lawes and godly Constitutions to restraine the sacrificing unto Idols and all other devillish and superstitious south-sayings and to cause the true service of God to be rightly administred in every place saith Eusebius Euseb in vita Const l. 2. 3. And in another place he saith that the same Constantine gave injunctions to the chiefe Ministers of the Churches that they should make speciall supplication to God for him and he injoyned all his Subjects that they should keepe holy certaine dayes dedicated to Christ and the Sabboth or Saturday which was then wont to be kept holy and as yet not abrogated by any Law among the Christians he gave a Law to the Ruler of every Nation that they should celebrate the Sunday Idem de vita Constant l. 1. 3. 4. c. 18. or the Lords day in like sort and so for the dayes that were dedicated to the memory of the Martyrs and other festivall times and all such things were done according to the ordinance of the Emperour Niceph. in prafation Eccles hist Nicephorus writing of the excellent vertues of Andronicus sonne to Immanuel Palaeologus and comparing him to Constantine the Great saith thou hast restored the Catholique Church being troubled with new opinions to the old State thou hast banished all unlawfull and impure doctrine thou hast established the truth and hast made Lawes and Constitutions for the same Sozomenus l. 3. c. 17. Sozomen speaking of Constantines sonnes saith the Princes also concurred to the increase of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing their good affections to the Churches no lesse then their father did and honouring the Clergy their servants with singular promotions and immunities both confirming their fathers Lawes and making also new Lawes of their owne against such as went about to sacrifice and to worship Idols or by any other meanes fell to the Greekish or Heathenish superstitions Theodoret tells us that Valentinian at the Synod in Illirico did not onely confirme the true faith by his royall assent but made also many godly and sharpe Lawes as well for the maintenance of the truth of Christ his doctrine as also touching many other causes Ecclesiasticall Theodor. l. 4. c. 5 6 7. and as ratifying those things that were done by the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent abroad to them that doubted thereof Distinct 79. 〈◊〉 d●● Honorius at the request of Boniface the first made a Law whereby it might appeare what was to be done when two Popes were chosen at once by the indiscretion of the Electors Martianus also made a Statute to cut off and put away all manner of contention about the true faith and religion in the Councell of Calcedon The Emperour Justinus made a Law that the Churches of Heretiques should be consecrated to the Catholique religion saith Martinus Poenitentiarius And who knowes not of the many Lawes and Decrees that Iustinian made in Ecclesiasticall causes for the furtherance of the true religion for in the beginning of the Constitutions collected in the Code of Iustinian the first 13 titles are all filled with Lawes for to rule the Church where it forbiddeth the Bishops to reiterate baptisme L. 1. tit 5. L. 1. tit 7. Novel 123. c. 10. Novel 58. Novel 137 c. 6. to paint or grave on earth the Image of our Saviour And in the Novels the Emperour ordaineth Lawes of the creation and consecration of Bishops that Synods shall be annually held that the holy mysteries should not be celebrated in private houses that the Bishops should speake aloud when they celebrate the Sacraments of Baptisme and the Eucharist and that the holy Bible should be translated into the vulgar tongue and the like And not onely these and the rest of the godly Emperours that succeeded them but also

both governe his Episcopacie and his Principality And therefore we reade of divers men that were both the Princes and the Bishops of the same Cities as the Archbishop of Collen Ments Theod. l. 2. c. 30. Triers and other German Princes Henr. of Huntington Hist Angl. that are both Ecclesiasticall Pastors and great secular Princes And Hubert Archbishop of Canterbury was for a long while Viceroy of this Kingdome And so Leo 9. Julius 2. Philip Archbishop of Yorke Adelboldus Innocent 2. Collenutius and Blondus and many others famous and most worthy Bishops both of this Iland and of other Kingdomes have undertaken and exercised both the Functions And Saint Paul recommendeth secular businesses and judgements unto the Pastors of the Church Aug. tom 3. de operib Monach c. 29. as S. Augustine testifieth at large where he saith I call the Lord Iesus a witnesse to my soule that for so much as concerneth my commodity I had rather worke every day with my hands and to reserve the other houres free to reade pray and exercise my selfe in Scriptures then to sustaine the tumultuous perplexities of other mens causes in determining secular controversies by judgement or taking them up by arbitrement to which troubles the Apostle hath appointed us not of his owne will but of his that spake in him And as this excellent Father that wrote so many worthy volumes did notwithstanding imploy no small part of his time in these troublesome affaires so S. Ambrose twice undertooke an honourable Embassie for Valentinian the Emperour unto the Tyrant Maximus Socrat. Eccl. hist lib. 7. And Marutha Bishop of Mesopotamia was sent by the Roman Emperour an Ambassadour to the King of Persia in which imployment he hath abundantly benefited both the Church and the Emperour And we reade of divers famous men that undertooke divers functions and yet neither confounded their offices nor neglected their duties for Spiridion was an husbandman and a Bishop of the Church a Pastor of sheepe and a feeder of soules and yet none of the ancient Fathers that we reade of either envyed his Farme or blamed his neglect in his Bishopricke but they admired his simplicity and commended his sanctity they were not of the spirit of our hypocriticall Saints Theodor. lib. 4. ● 13 And Theodoret writeth that one Iames Bishop of Nisib was both a Bishop and a Captaine of the same Citie which by the helpe of his God he manfully preserved against Sapor King of Persia And Eusebius Bishop of Samosis managing himselfe with all warlike abiliments ranged along throughout all Syria Phaenicia and Palaestina and as he passed erected Churches and ordained Priests and Deacons and performed such other Ecclesiasticall pensions as pertained to his office in all places and I feare me the iniquity of our time will now call upon all Bishops that are able to doe the like to preach unto our people and to fight against Gods enemies that have long laboured to overthrow his Church as we reade of some Bishops of this Kingdome that have beene driven to do the like and if these men might doe these things without blame as they did why may not the same man be both a Bishop and the Kings Counsellor both a Preacher in the Pulpit and a Justice of the Peace on the Bench and yet the callings not confounded though the same man be called to both offices for you know the office of a Lawyer is different from the office of a Physitian and the office of a Physitian as different from the duty of a Divine and yet as Saint Luke was an excellent Physitian and a heavenly Evangelist and S. Paul as good a Lawyer as he was a Preacher for he was bred at the feet of Gamaliel as was Master Calvin too as good a Civilian as he was a Divine for that was his first profession so the same man may as in many places they doe and that without blame both play the part of a Physitian to cure the body and of a Divine to instruct the soule and therefore why not of a Lawyer when as the Preachers duty next to the teaching of the faith in Christ is to perswade men to live according to the rules of Iustice and Iustice we cannot understand without the knowledge of the Lawes both of God and man and if he be obliged to know the Law why should he be thought an unfit man to judge according to the Law But CHAP. IX Sheweth a full answer to foure speciall Objections that are made against the Civill jurisdictions of Ecclesiasticall persons their abilities to discharge these offices and desire to benefit the Common-wealth why some Councels inhibited these offices unto Bishops that the King may give titles of honour unto his Clergy of this title Lord not unfitly given to the Bishops proved the objections against it answered six speciall reasons why the King should conferre honours and favours upon his Bishops and Clergy Ob. 1 1. IF you say the office of a Preacher requireth the whole man and where the whole man is not sufficient to discharge one duty 2. Cor. 2.16 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then certainly one man is never able to supply two charges Sol. I answer that this indefinite censure is uncertainly true and most certainly false as I have proved unto you before by many examples of most holy men that discharged two offices with great applause and no very great difficulty to themselves for though S. Matthew could not returne to his trade of Publican because that a continued attendance on a secular businesse would have taken him from his Apostolate and prove an impediment to his Evangelique ministration yet S. Peter might returne to his nets as he did without blame because that a temporary imployment and no constant secession can be no hinderance to our Clericall office No man is alwayes able to doe the same thing when there is no man that can so wholly addict himselfe to any kinde of art trade or faculty but that he must sometimes interchangeably afford himselfe leisure either for his recreation Vt quemvis animo possit sufferre laborem or the recollection of strength and abilities to discharge his office by the undertaking of some other exercise which is to many men their chiefest recreation as you see the husband-mans change of labour doth still inable him to continue in labour and the Courtier cannot alwayes wait in the same posture nor the Scribe alwayes write nor the Divine alwayes study but there must be an exchange of his actions Change of labour is a kinde of recreation for the better performance of his chiefest imployment and that time which either some Gentlemen Citizens or Courtiers spend in playing hawking or hunting onely for their recreation the better to inable them to discharge their offices why may not the Divine imploy it in the performance of any other duty different but not destructive or contradictory to his more speciall function