Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	church_n	person_n	1,806	5	4.8836	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66900	Pulpit-conceptions, popular-deceptions, or, The grand debate resumed, in the point of prayer wherein it appears that those free prayers so earnestly contended for have no advantage above the prescribed liturgie in publick administrations : being an answer to the Presbyterian papers presented to the most reverend the ls. bishops at the Savoy upon that subject.	Womock, Laurence, 1612-1685.	1662 (1662)	Wing W3347; ESTC R25192	47,855	72

evident Ephes 4. 1 2 3 c. I therefore the Prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called with all lowliness and meekness with long suffering forbearing one another in love endeavouring to keep the unity of the Spirit See 1 Cor. 1. 10. and Rom. 15. vers 5. 6. ut suprá in the bond of peace There is one body and one Spirit even as ye are called in one hope of your calling One Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all And Rom. 16. 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them That they recommended Uniformity and Order to preserve that Unity is no less evident and upon this account their Order was a Prospect of so much pleasure to the Great Apostle in the Church of the Colossians Col. 2. 5. For though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the Stedfastness of your Faith in Christ * Vide R. P. E. S. Jo. Davenant in Locum When men begin to break Order they grow loose in their Faith both to God and man This is the First Principle 2. The Apostles at their first preaching of the Gospel did not establish that Order which the State of the Church did afterwards require This is evident from those Decrees made in the first Council at Jerusalem Act. 15. and from that of the Apostle The rest will I set in order when I come The Second Principle 3. They exspected such a settlement to be made by those to whom they did intrust the Government of the Church This is evident from St Paul's Epistle to Titus Chap. 1. 5. where he tells him For this cause left I thee in Crete that thou shouldst set in order the things that are left undone according to the Original From which words these two things do naturally follow 1. That at his first preaching of the Gospel St Paul had left some things undone which even in his own judgment were afterwards fit to be done which shews the vanity and falshood of that pretension That because the Apostles did not establish such and such things therefore forsooth they did not think them convenient to be established at all 2. From hence it follows That he exspected the accomplishment hereof from the care of Titus The Third Principle 4. They gave certain Canons or general Rules to direct the Governours of the Church in making such Establishments Such are those mentioned in St Paul's Epistles Let all things be done to the glory of God Let all things be done to edification Let all things be done decently and in order Hereupon * Institut lib. 3. cap. 19. §. 15. Calvin writing of Ecclesiastical Constitutions doth acknowledge some of them to be lawful ut Dei verbo consentaneae as being consonant to the Word of God And * In confes Fidei cap. 5. §. 17. Beza saith Necesse est ut in domo Dei omnia ordine fiant cujus Ordinis una quidem est universalis ratio ex verbo Dei petenda sed non una eadem forma quibusvis circumstantiis conveniens That is It is necessary that in the house of God all things be done in Order of which Order the one Universal Rule or Reason is to be taken out of the Word of God though there be not one and the same form agreeing in all circumstances And again Ejusmodi §. 16. constitutiones saith he quod attinet ad finem fundamentum nempe generale illud decorum quod nobis observandum praecipitur divinae sunt coelestes That is Such Constitutions as to the end and foundation of them to wit that General Decorum which we are commanded to observe are divine and celestial The Fourth Principle 5. They left it to the Judgment of the Governours of the Church to determine of the Particulars to be established according to These Rules That the Church hath power to institute External Rites and prescribe Forms and to make Canons and Constitutions to assist her Children and regulate their Practice in the Publick Worship and Service of God is the Confession of All Churches And this is consonant to the Word of God too For that Word or God by it which is all one gives a charge to the Church as hath been said to doe all things to Edification and the Glory of God and to this end it injoyns her to perform all her Holy Offices decently and in order and to worship God in the beauty of Holiness This the Word of God commands but does not determine the Particulars wherein that Order beauty decency do consist It follows therefore that This Word of God supposeth a Power in the Church to institute Rites and prescribe Forms and make Canons to this purpose And where shal we find this power lodged by the Apostle at that time when there were no Kings that were nursing Fathers to the Church For this cause I left thee Titus a single Person and at least a Bishop in Crete that thou shouldst set in order the things that are wanting Tit. 1. 5. The Power and Authority is lodged in the Governours that is the Bishops of the Church The Fifth Principle Remember Mr Baxter's Doctrine before mentioned of the Authority of the Governours of the Church 6. That all Subjects and Members of the Church are obliged in Conscience to submit to and obey such Determinations For 't is most certain where some are impowered to command others are injoyned to obey else the Power given to Superiors would be to no effect Hereupon Beza acknowledgeth That although these Ecclesiastical Constitutions be Humane and mutable and do not propriè per se properly by themselves bind the Conscience yet si quidem probae justae sunt if they be just and honest we are so far forth obliged to observe them as they conduce to the Ut Ecclesiae aedificationi cedant offendiculum vitemus Beza ubi suprá edification of the Church and that we may avoid Scandal Thus Beza And the Presbyterian Divines do acknowledge as much in their Grand Debate pag. 92. The Subjects say they are bound to obey a * Was O. Cromwell's a true Authority you thought your selves bound to obey that true or false true Authority in such impositions as they are there speaking of where the matter belongs to the Cognizance and Office of the Ruler But suppose I should scruple my Obedience thinking my Superiour's impositions to be against the commands of God Why even in this case I am obliged to lay aside my own scruples and to bring such thoughts into captivity to the obedience of Christ who hath commanded me to obey those Hebr. 13. 17. that have the Rule over me My doubting whether the Command