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	ecclesiastical_a	prince_n	2,573	5	6.1162	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30293	A sermon preached before the late King James His Majesty at Greenwich the 19 of Iuly 1604 together with two letters in way of apology for his sermon : the one to the late King Iames His Majesty : the other to the Lords of His Majesties then Privie Councell / by John Burges ...	Burges, John, 1561?-1635.	1642 (1642)	Wing B5720; ESTC R313	21,287	32

miserably and when he was dead his people made no mourning for him as for other Kings so he was neither happy living nor honoured dead because he sought not the good of his people for the house of the Lord Iehoas also did well as long as Jehoida his good Councellour lived but when Jehoida dyed the Kings goodnesse dyed with him Then the Princes came to the King and spake reverently to him and compasse him with good words as with a net for as Salomon saith He that flattereth a man spreads a net for his steps he yeelds and forsakes the house of the Lord But what became of it First the Aramires came and with a small band they overthrew a great Army and slew the Princes that had misled the King and left the King himselfe in great diseases so that he was spared to live longer to be as it were but longer in dying and yet at last his owne servants slew him and when he was dead they buried him not in the sepulcher of the Kings as not thinking him worthy of a Kings sepulcher that had not done a Kings office for the house of the Lord I might speake of others and all to shew that God hath specially humbled Princes when they have forsaken or impugned his true worship doing executions upon them on as high a stage as they played their parts on that their punishment as their faults might be of speciall height and note I will adde one observation more that through neglect of this care of Religion the power of Christian Princes was lost and while they put off to the Prelates all the care of the house of God God also cast from them their authority and made them vassals So they lost their greatnesse and the Clergy found it and it hurt them both It is as I remember a note of Platina in the life of Adrian the third that after they had fully ingrossed the Emperiall power there was never since Emperour of strength or Pope of vertue so they lost both by it And indeed as the blood if it fall any way out of the veines too much there is some danger but if it fall into the body extra vasa there is more danger for there it will corrupt and putrifie so was it with the supreame authority of Princes when they suffered it to fall unto the Clergy as it were extra vasa And here I desire to informe a mistery a mistery of iniquity to shew how from the authority usurped in Ecclesiasticall causes claime is made to the whole power of Princes Bellarmine saith in his fift Booke of the Roman Bishop a fourth and sixt Chapters that the Pope hath nothing to doe with temporalties of Kings properly nay his word is directly but he hath it indirect indirectly as true as may be indirectly indeed As how He may not saith he depose Princes simply as a Lord but for the safety of soules for the good of the Church so from the care of the Church they challenge power over Princes Good cause have Princes then to maintaine their supremacy in causes Ecclesiasticall and to be jealous of that title as also to use that power for the good of the house of the Lord lest if they cast away one moity God cast away the other And here may come in that last branch of the first part which through haste I forgot which I desire might be of use though it come somewhat out of the proper place I meane that time that Now of which he said I will speake peace Why now ment he that he would doe it out of hand and keepe the word of a Prince which is to them as great a band as an oath of the subjects Nay but by this note of time Now as Illericus well observes in his Clavis Scriptura not so much the time as the circumstance of the time is often noted And so it carrieth a reason why he would now speake peace unto them yea and as I thinke why he would now procure their good for the house of God sake For I see not but that it may be referred to the whole Grant I will now speake peace unto thee I will now procure thy wealth But why Now Because the people were so forward and came thus to the house of God and said Our feet shall stand in thy gates O Jerusalem Therefore in this float of good affections in the Subjects the Kings heart is inlarged and he promiseth now to speak peace and now to seeke their good Wherein it is good to consider that when God disposeth the hearts of the people to goodnesse to Religion Princes should specially cherish them and incourage them It is noted of David in 1 Chron. 29. that when the people offered willingly the King rejoyced Of Hezekiah also in 2 Chron. 20. when he drew the people to Jerusalem to worship and they came and offered that the King rejoyced that God had made the people so ready for the thing was done sodainly And indeed then to use them graciously and then to seeke their good for the house of Gods sake when God hath best disposed their hearts is a speciall meanes to cherish goodnesse it selfe and is the crowne of the benefit We read of Ethelbert that Christian King of Kent that he would compell none to Religion but he drew religious men about him and countenanced them and by that meanes increased them innumerably And surely this is a worthy course to advance godlinesse and vertue as strong as any compulsary meanes Because every man saith Salomon seekes the face of the Ruler which if no man could finde but in the way of godlinesse and honesty none would seeke to finde in the way of vice and flattery To this circumstance I adde that as by the course of the Moone there be spring-tides at the change and at the full so at the change if any man will change a false religion for the truth and at the full if any man be growne to a full measure such as we attaine in this poore life I meane if any man be well thriven in goodnesse it is sit that spring-tides of favour should slow unto such But now to returne to the consideration of the house of God for which he will seeke their good The very words carry their weight and shew why he should specially seeke their good for the house of Gods sake and the good of the house of God It is the house of the Lord of Jehovah Should not that be cared for there is care of provision for the Kings house and good cause there should be so and he is not worthy to be the subject of a good Prince that should grudge it Now should there not be care for the provision of Gods house He addes our God that is his God and their God He must needs seek their good for the house sake of that God which was their God One God to both one house of God to both chara pignora one God

also stole away as men that had lost the battell comes to the King and after other expostulations rougher then became a subject to his Soveraigne yet wholesome for that time come out saith he and speake comfortably unto thy servants for I sweare by the Lord except thou come out there will not tarry one man with thee this night c. Nor hath the holy Scripture alone this observation but even among the heathen that it might appeare a truth which nature is not ignorant of we finde it still observed and recorded as a meanes that drew the hearts of the people to their Princes Thus Suetonius notes of Titus that he had that of nature or of fortune good luck as we say to win every mans good will and among many things reports this one gracious speech of his that no man should goe away sad from speech with a Prince The like of Augustus as the meanes that setled him in the hearts of the people and by name this one observation that when a poore man offered him a Petition trembling he encouraged him and said Petitions should not be given to a Prince as meat to an Elephant that one is afraid of The like of Traian Antoninus and others is reported which I forbeare to recite All shewing that it was observed as a meanes of gaining the affections of the people to speake peace unto them Fourthly and on the contrary to doe otherwise is not safe neither at the entrance nor when a Prince is setled For the entrance Rehoboam is a witnesse who being a yong King followed yong mens counsell indeed yong counsell though old men had given it and as they bad him told the people his Father had scourged them with rods but he would beat them with scorpions that is say some with whips which have wires in the lashes ends to make them bite where they goe his little finger should be heavier then his Fathers loynes The old men had given him better counsell To serve the people that day and give them good words and the people would be his servants for ever But this good counsell would not downe with the yong King What was the end of it Why when the people saw that they were not regarded they left him and bad the house of David looke to it selfe Thus for want of speaking peace he put himselfe out of the greatest part of his Kingdome And for an established State we have a story of Caesar that after he was growne great and strong in his State yet his very speeches gave occasion of distaste and conspiracy against him as by name that he said the Senate for that I thinke is meant by Respublica was but a name onely This was a meane of loosing their hearts and his owne greatnesse however God plagued those that conspired against him as take this for a generall rule God never spares those that rise up against Princes how evill so ever they be Finally for this purpose Comines hath a grave discourse in his fifth booke out of his owne observations I would I could speake it in his owne words he speakes it so well I will goe as neere it as I can he tels what is the misfortun of a Prince It is not saith he to take a fall off a horse or to be smitten with a sharpe ague that is no misfortune to a Prince What is it then When God will not suffer him to reigne that is a misfortune indeed but what be the prognosticates of it First saith he God smites him in his wits which is a great blow he meanes not surely in his sences but in his judgement then he sets division in his house and saith he the Prince is so farre in Gods disgrace that he flyeth the company of the wise and advanceth fooles oppressours and flatterers and such as sooth him in all his sayings If he take a penny they bid him take two if he be angry with a man they bid hang him Further they give him counsell in any wise to cause himselfe to be feared and they also behave themselves cruelly and proudly as though authority were their inheritance c. This was that wise mans observation which I have repeated as I thinke very neere in his owne words to shew how Princes loose the hearts of their Subjects when they grow perswaded not to use them graciously So then whether duty or ornament safety or danger be respected it appeares that David had good cause to promise and all good Princes to performe gracious behaviour towards their Subjects 2. We have heard what he promised now let us heare to whom To thee saith he that is to all his people of which as was said Ierusalem was an abridgement To shew favour to some hath bin in those that were worst noted Nero had his favorites not worthy to be named Galbo had his three Paedagogues besides Vimius the Broker that prevailed with Galba as gold did with himselfe in any thing and so others But this is the princely goodnesse of Christian Kings to be good to all their good Subjects All are their subjects therefore should have the sun-shine of their soveraignty all are their brethren and companions as we shall after heare companions in scot and lot as we say I meane in every burthen of their troubles and therefore should have so●e portion in the common comfort of their favours And indeed this is Kingly graciousnesse to be gracious to all their good Subjects and to doe good to all like the Sunne that shines to all like Christ that did good wheresoever he became There is nothing more grievous to the Subjects then inclosure of Commons or overlaying them when great men over-charge them so that poore men can make no use of them for their reliefe I say there is nothing more grievous unlesse it be Monopolies and I cannot tell which of them is more grievous but there is no inclosure of Commons or Monopolies so grievous as the inclosure and ingrossing of a Kings favours or to make a Monopoly of a King What then would we have the favour of Princes so common to all that it should not specially abound unto some God forbid for as the vitall spirits in the body goe to the least member yea to the fingers end yet are most plentifully bestowed where nature hath the greatest imployment of them So it is fit that the favours of Princes lying open as a common to all their Subjects in their proportions should be specially placed on men of chiefest use and desert 3. We see What and to Whom let us now see upon what respect I will speake peace to thee Sed quare saith Augustin Non propter honores meos non propter pecuniam meam non propter vi●am meam Not for mine honours not for my treasure not for my life but for my brethren and neighbours sake● For thine owne sake I will speake peace unto thee And indeed this is true love for love saith the Apostle seekes not