Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	see_v	1,737	5	3.7569	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15350	A second memento for magistrates Directing how to reduce all offenders, and beeing reduced, how to preserue them in vnitie and loue both in Church and common wealth. By W.W. Doctor of Diuinity, and one of his Maiesties chaplains in ordinary.; Obedience or ecclesiasticall union	Wilkes, William, d. 1637.	1608 (1608)	STC 25634; ESTC S114429	40,774	86

not exemption when the Apostle placeth euery soule vnder subiection Yee are questionlesse yee are marshalled within the listes of this order and whatsoeuer Priuiledge you assume vnto your selues you haue in this no pre-eminencie aboue others but are with like bands subiected vnto Soueraigntie Pleaseth it you to withdrawe your thoughts from the opinion which possesseth you and entertaine your studies with those fore-gone Examples of religious Church-men before time You may in their liues and Basil epist prima the histories of Gods Saints are the liuely examples of Gods common-wealths as in a Gallarie of pleasant Pictures see the viue Images of loyall spirites conforming them-selues with all submission Aaron to Moses Zadocke to Salomon Gregory to Maurilius c. Reuerend Priests to their lawfull Princes as they haue proceeded in Church businesse You may see the holy consort of Gods deuotiues with all humilitie defraying the tribute of their most due seruice to heauens Maiestie not as fancie conceiued but as the authoritie of their Superiours strengthened with his power who hath soueraigne superioritie in all causes prescribed You may see the Christian armies and Souldiers sacred vnto the seruice of our blessed Sauiour in the dissemination of his euerlasting truth though equalled in vnitie of Ordination and vnited in ministeriall equallitie yet performing their humble and vertuous obedience to them of their owne societie whom only Order the preseruer of all things had differenced in dignitie You may see our fatherly guides-men of honourable place auncient yeares reuerend behauiour gathered together in Counsells and Synods the assemblies of diuine Ordination to strengthen our spirituall commerce with the free vse of sacred consultations aduising vpon and prescribing orders for the Propagation of religious doctrine and establishment of holy discipline All which their sacred resolutions and holy sanctions were no sooner intimated vnto the Christian world but you may see them with vnquestionable obedience receiued by Princes as rules of their deuotion regarded by Priests as the Canons of their practique religion and followed by the People as the lights of their Christian conuersation What the reuerend Fathers of the Church decreed then was as much reuerenced by the best Princes as the best decrees of our reuerend Fathers now are basely contemned by the worse Subiects and with you of the faction the perswasion of your owne sufficiencie to know and performe the dutie which doth most fit you in your perochiall residences hath made them the more contemptible I know that Nature hath interessed euery perticular of you a Qui libet est rei suae moderator rector arbitrer in le in remandata mandati Lex respicit ordinem ad bonū commune Aquin lib. 2. q. ●● with abilitie to prescribe rules vnto your selues in your priuate actions but those rules are not lawes to binde others because they haue respect more to your owne priuate then reference to the publicke good and Natures selfe which hath preuiledged you with such prerogatiue doth disanull the libertie if your rules be repugnant to the lawes of Superiours which giues me hope you will make no more appeales from your Ordinaries vnto your selues but as men conformed to better aduise accept directions from our graue Prelates the most competent iudges of decencie in this case and with sobrietie performe the Offices of your Ministrie according to the prescript of holy rule It is safer to leaue the Paines of your conduct vnto the Lawe then vnto libertie and more honourable to order your designes with correspondencie to a stayed rule then irregularlie to worke by the prescript of fancie the mutuall impartment of Christian Iohannes de Turrecremata ciuillitie being then most rightly administred when it is communicated by the line and leuell of Iustice Wherefore sith it hath pleased God to endue you with capacitie of discourse and make you not seruilely subiect to commaund as beasts but voluntarily Eccles 15. inclinable to reasons dictates as men doe not suffer affection stubbornly to carry you away but as you are men of iudgement when iudgment doth not giue order and direction for the producement of your actions distaste the very Propension that leads you vnto the action Questionlesse you could not walke in this way of singularitie nor so irkesomely contend for things so much prohibited but that you permitte your vnderstanding too much reflexe vpon your selues and who will maruaile when the admiration of your owne skill shall holde you if the conceipt of your obedience be drowned in your owne conceipt But you are the true Philodoxes of your owne opinions and will I suppose rather hazard an opposition to the Good of the Church and peace of the Countrie then haue your zeale guided by the limmits of any lawes §. 6. The more eye-full ought you the ciuill Magistrates to be ouer this creeping and incroaching euill that errour by Schisme breake not what truth by authoritie hath builded To preserue the peace of the Church is a speciall prerogatiue belonging to the supreame power of the highest commander and all be it in his Royall person there be great excellencies his Princely minde being enriched with so many heroicke and diuine vertues yet because one as one cannot possibly gouerne many his Highnesse hath with Kingly indulgence communicated part of this royaltie with you and instiled you Iustices of peace that the mention of your names may put you in minde of your duties for the conseruation of peace a Sicut vita in homine ita pax in regno sic sanitas nihil est nisi temperantia humorū sic pax est cum vnū-quodque retinet ordinem suū et sicut recedente sanitate tendit homo ad interitum Sic discedente pace regnum tendit ad desolationem vnde vltimum quod attenditur pax est Vnde Philosophus inquit sicut medicus ad sanitatem sic defensor respub tendere debet ad pacem Aquin in mat cap 12 without which if so be it were possible that all other complements of common good might be had in their full perfection neuerthelesse the common-wealth that should possesse them diuorced from concord could be but a spectacle of commiseration Euen as that body which adorned with sundry admirable helpes wanteth health the chiefest thing that nature desireth Prosperitie honoureth Peace as her parent and the prosperous peace of all well ordered common-weales doth acknowledge religion for her cheefest staye as well in regarde of that blessed protection which Gods mercifull hand bestoweth vpon them who faithfully serue him as also for the seruiceable disposition which Religion worketh both in the gouernours and them that are gouerned When they from whose habilities the duties of commaund and seruice proceed doe with constant resolution of minde acknowledge Heauens diuine Empire ouer all and with assured confidence repose in the assistance of God Almightie that inflameth them which are in place of authoritie with desire to resemble God in the action of common good

crowne and glorie of a Christian Maiorate reforme your owne former missead opinions You are the second lights of the Common-wealth and when the eye is dimme the body is darke Conforme your religious exercises to that forme Consulte agit qui praecepto legis obtēperat ca. de furtis l. in ciuilem which the Lawe alloweth it is an inseperable incident vnto gouerment that the Magistrates to whom the charge of the Lawe is committed be principall Obseruators of the Lawe themselues their example must be a Lanterne of direction vnto the rest for they shall finde it most certaine When the Rulers doe runne at randome the people will beare no byas \ Abandon from you the maisters of noueltie and workers of innouation what apparance soeuer there be in the noueltie you are sure to loose by the bargaine the vtilitie cannot be so helpfull but the noueltie would bee more hurtfull For if it should be lawfull for euery man to cast the frame of religion in the mould of their owne fancies The scruples and inconueniences would be no lesse in the Church then the suites at the common-lawe in number infinite if euery man had power to create a newfound estate intaile And that they may bee the better acquainted with your constant resolution tell your Ministers it is not lawfull for them to varye in their habites manners and orders who should bee Presidents vnto other men of the beautye of order Tell your deceaued Cittizens there is not a Qui sub nemine se dicit esse non Iuuetur eorum priuilegijs beneficijs qui subijciūtur Paschalis Secundus more apparant marke of loyaltie then Obedience or necessary for the manutention of Pollicie And he that hath no conscience to obey his Soueraigne cannot with conscience chalenge the benefit of a Subiect Tell the factious their humour is good for nothing but to breed muddy Ecles which must be ratled out with a thunder And though their contentions be pleasing to the common aduersarie of our soules who delighteth with discord amongst familiars yet it is most vnpleasfull to God whose seruants are best knowne by the Character of loue I know their disordered humors will much stomacke at contradiction and storme against you when you would reforme them but when you shall reproue their such humours by the Oracles of Wisdome which haue no side respect vnto persons they will with more reason brooke the reproofe and readily yeeld their obedience For this cause it behooueth you to haue a true eye vnto the lawes of this gouerment and giue no passage vnto fancie which shall presume to appose against them To calumniate and impunge the lawes of the Church was alwayes deemed an exorbitant offence and he that can but will not set a pegge in their wheele to stay it is by his sufferance Actor with them in the the euill that ariseth from it §. 11. Your such offences you excuse with the plea of conscience There is nothing more common then to heare and meete with passages of disloialtie vnder pretext of conscience vpon supposed offence whereof there is such straying of Gnats such swallowing of Cammels such stumbling at Strawes such leaping ouer Blockes such acquiting for the Horse such hanging for the Saddle such excusing for the Sword and accusing for the Scabberd as in conscience was neuer seene I will not presume to censure your consciences in this refusall of orders prescribed which you suppose warranted with the pretence of conscience yet this I must tell you if that you were men of such exact and precise conscience as you pretend and beare the world in hand your conscience should not peruert and falsifie the least circumstance which doth become Diuines or other men of exquisite conscience you would not so contenciouslie hunt after the receipt of your owne conceipts without eyther ca●e or conscience of the publicke good You could not without conscience or charitie so rashly condemne whom you list for whatsoeuer your fancie doth disalowe or so bouldly impute all corruption to the obiect of your dislike but with full consent and conscience would condescend vnto that which the light of Nature the Lawe of Scripture and sentence of Antiquitie hath offered warranted and receaued A good Conscience is grounded vpon sure knowledge but they which write in defence of your discipline The author of the petition directed to her maiestie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 18. are enforced to acknowledge that with whom the truth is they knowe not Therefore by the iust searment of the highest wisdome your such conscience is eyther an ignorant fantasie or an arrogant vanity The holy Scripture is the assured ground whereon to build conscience the infallible rule to direct conscience whereas it hath most inuincible authoritie which ought by singuler praerogatiue to decide all doubts any either Papist Anabaptist or Nouellist can moue in these controuersed causes what argument M Hooker l. 1. pref pa. 11. haue your Leaders shewed you whereby it was euer prooued that any one sentence of scripture doth necessarily enforce those things wherein you concurre with them against the orders of your owne Church \ It is to be feared that you laye the safetie of your conscience vpon the credit of your owne conceipts or other mens humours and that you square your Conscience by the rule of your custome which hath seized vpon and so farre entangled you in this contradiction that you know not how to leaue the opinions you haue so much approued and with conscience that is your credit to receaue the ordinances whereby your opinions are checked this distraction of thoughts in you is that alarnm which conscience giues you If you bee vnwilling to enter the doing of that which you haue formerly condemned I maruaile not The nature of man is not willing to condemne it selfe but to deuise so many shifts of wittes inuention to auoide that which all iudicious learning doth approue I greatly maruaile at in you who desire to be esteemed the holy Apostles and learned Sages of this age and therefore doe intreate you to looke into the Inuentarie of your conscience whether the painfull imaginations wherewith you are perplexed to forgoe that in which you so much delighted be not that griefe of Conscience so much pretended As for the euill whereof the Church doth blame you if you would conscienciouslie displaye it before your conscience I thinke in conscience you would not so earnestlie repugne at that Booke of Vniformitie for which they whose spirits indeauored the labours of best excellencie did expone themselues to the triall of hardest difficulties §. 12. It is disordered you say and must it be altered by your owne priuate warrant will nothing gaine 2. Admo pa. 24. esteeme with you sauing what proceedeth from your owne deuise The publicke iudgement of the Church doth approoue it if the Lawes of publicke determination may not ouer-rule your priuate though probable resolutions where is the possibilitie of