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	pope_n	power_n	1,442	5	4.9516	4	false

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