Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	head_n	part_n	1,461	5	4.4830	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44244	Against disloyalty fower sermons preach'd in the times of the late troubles / by Barten Holyday., D.D., Arch=deacon of Oxford, and chaplain to His late Majesty, Charles the First, of blessed memory.	Holyday, Barten, 1593-1661.	1661 (1661)	Wing H2530; ESTC R43257	56,607	145

〈◊〉 that if they spake any thing against the King or the High Priest it was presently beleev'd And he will tell us that they were Enemies to Kings that they were of power to disturbe their Kings to raise warre to doe mischief that is to be peace-breakers with extream devotion And he will tell us how they perplex'd their King Hircanus how they broke his Son King Alexander how they aw'd his Widow Queen Alexandre who was glad to be rul'd by them that so she might seem to rule others how they occasion'd quarrel about the Crown between his Sons who to end their difference but to begin their misery choosing the Roman for their Judge found him become their King and their Country at once with their Kingdome unexpectedly layd prostrate into a Province This was the work and reward of notorious zeal They sound the power but the Roman found the plot Nay these were they who not onely thus enthraled their Jerusalem but at last destroyd it whiles they would acknowledge no Lord but the Lord of Lords the Almighty professing that they never feard the destruction of Their City the destruction of God's City Yet the World now sees that neither they nor their Jerusalem is to be seen except the ruines of them as a witnesse And that whiles by Rebellion they labour'd to save their City for God God has abandond both it and them to His Enemy to Their Enemy Mahomet There is no art but must be allow'd some Principles which must be the ground-worke of superstructions so that the ground of art is not art but nature And surely in the Art in the high wisdome of Monarchy no more sure no more necessary that is no more natural foundation can be laid then this the sword may not be drawn nor sheath'd without supreame command And where shall such supremacy be found but in a King Shall persons not annointed be above or equal to the Lord 's annointed Behold Royalty in the Originals of Nature Is it not the power of a Father enlarged For some then to affirme that a King though greater then his Subjects divided is lesse then they when they are Unised what is it but to say that the Patriarch Jacob had indeed Authority over his twelve Sons considerd single but that they when United had Authority over Him A most unnatural assertion and as full of vanity as of falsehood Belike such new Vtopians would have a Round of Government as some the like in the Church not unlike the motion of a Wheele in which every spoak becomes uppermost in his turne But have we not learned that a King is the Head and the People the Body politique And has not Nature committed the Peace so the safety of the Body to the wisdome of the Head without whose direction the motion of the parts is but commotion Number which with order is a cause of Peace is without it too sure an argument of errour when a people runs into a tumult may it be call'd an Assembly or a great misrule Which degree of disorder as it commonly begins not without much mistake so does it goe on with much more mischief Such was the sedition of the Jewes against Paul when they cryed out away with such a fellow from the Earth The mischief was they violated his Person the mistake was they thought he had violated the Temple supposing he had brought certain Greeks into it and so polluted it On which supposal for a while the upvoare was so loud that the accusation it self could not be heard as if the outcry of the tumult had striv'd to exceed the malice of it and did continue with such outrage that authority arm'd with the Souldier was fain to be the violent Peace-maker Indeed that is usually the unhappy and necessary conclusion of sedition Thus Ephraim who would not be pacified by words so provok'd Jephtha that allmost a whole Tribe became the example as of the fin so of the punishment Thus Absolon provok'd suffer'd the justice of a Father whose tendernesse Alas bewaild his own Victory and his peace So that it fares with such fire-brands of a Kingdome as it did with those that cast the innocents into Nebuchadnezzar's Furnace they being the surest fuell of those flames Peace then must be kept the Bond of Peace and the Unity of the Spirit in that bond Is not this in the best extent of this blessing the Church in the Common-wealth as some phrase it Compare Peace with Unity and is not Peace the Larger Is it not the Bond Wee must not then make this bond too short Yet has it been the Witt and Mistake of some to make the Church a House and the Commonwealth the Hangings which ought to be fitted to the House But this similitude seems to be fitted more to their Aime then to the Truth And surely we may admire that such Authors the Authors of this comparison such overseers as the overseers of this building would be so overseen as to make that which is narrower contain that which is larger Themselves making the Church to contain only the Good but the Commonwealth to contain both Good and Bad More congruous it had been though not exact to have made the Common-wealth the Outside of the Church for that had been to grant it to be of more Capacity then the Church and to be what it is intended to be the Defence of the Church the Outside of a building being contrived by art to make void the violence of storme and Age. Yet this comparison were not exact the outside receiving its forme from the house it selfe where as the Church does not give forme to the Common-wealth but receives from it a devout Defence Otherwise the Common-wealth should still vary as the Church whereas we see in a long experience that the Jewish Church and the Christian though so different have yet in their severall ages subsisted and flourish'd under the like Outward rule Monarchique Government To settle the Church then as some now would upon the flat of a Presbytery and then to affirme that it must give forme to the Common-wealth what is it from such premises but dangerously and unjustly to inferre the degrading of Monarchy into Popular Goverment We may then more obviously yet truly liken the Civill State to Bulwarkes and the Church to a City for as when the fortifications are wonne the Citty is soon lost so when the Bond of Peace the Lawes of a Nation are broken the Unity of the Spirit the Doctrine of Religion will be quickly dissolv'd But surely the bond of Peace should be made surer and though by Practice some have somewhat weaken'd it yet have some by Doctrine somewhat weakned their own practice Conscience is a new Edition of Man's workes and words usually presenting them corrected and amended What the zeale of Knox was that is what his lise was let his Life witnesse What Doctrine his Death preach'd let his friends tell us who write his Life and they

also the oversight of it If man be the authour of Government then surely Government being such a height of wisedome must needs have a wise man for the authour of it And which is that most like to be a King or a Subject A King by Goverment has an acknowledg'd Power and Wisdome a Subject has thus by his Suppos'd Choise a Necessary Obedience Now can a man suppos'd so wise as to be able to choose a King and so Free as to owe Subjection to no man freely make a Law against his own Freedome Surely then if man shall be the Author of Goverment he must not be a Subject but a King a King made by the Power of his Wisdome before he was made by the power of the People so that hee was a King before he was chosen to be a King and rather Declar'd to be such then made such But these men intend the People for the Author as the Law for the Instrument Since then the People are a Party to the Deed who shall be Judge if Doubt arise shall such wisdome as is able to Choose a King oversee such an Inconvenience as great as Endless Or shall God be the Judge whom these make the Establisher Surely if God shall by man be admitted to be as well the Judge as the witness of the Deed when doubt arises how shall his Judgment appeare Shall we expect a vote from a Sinai-Cloud or from an Angel or Prophet as formely among the Jews This were not to consult God but to Tempt him Unless then Royaltie be from a Greater Authoritie than the People all difference between a King and People must necessarily be as much without an End as without a Judge Royalty then is Internally from God the God of Nature deriving it to man most graciously whiles most quietly by birth Externally it may be attributed to the Law which does declare the inward Right So that the Authority is from God the Declaration of it is also from the King whiles from the Law For what is the Law Is it not Graciously the work of a King To desire and so to Accommodate a Law is the Act of the People but absolutely to Grant a Law is the Act of a King In which the People's Advise is included not to weaken Regal Right the Grant implying Right and Love but to set forth as well the People's Duty as their Benefit sweetning and Ensuring Obedience by their Consent as first by their Desire Vainly then doe some say what they but say that the Fountaine of Power is the People and that in Princes it is but Derivative True it is it is but Derivative in respect of God but in respect of Man that it always is so or naturally so at all is no less ridiculous then Untrue That nature begun Government is Undeniable which is most purely preserv'd in Hereditary Monarchie so that all other Goverment is either Unnatural or Preternatural and therefore to derive Government from the People to the King is as to derive Authoritie from the Sonne to the Father or to make the River feed the Spring Yet doe not some now say more than Absalom could either know or use that Government amongst Christians is nothing but an Agreement of Politique Corporations But can Christians without shame since not without untruth teach thus amongst Christians Does the doctrin of Christ alter the Right of Kings This is a new secret of new State but no plot for Conversion of the Great Turke Does a King becoming a Christian forfeit his Kingdome to his People or from a Lord become a Tenant at will Christ himselfe taught other doctrine when he said give unto Caesar that which is Caesar's he did not adde Till he become a Christian And furely Constantine lost nothing by such a Change his new Christian Subjects did not make their Soveraigne their Slave by fettering him with Covenants He was indeed God's Officer but their Ruler But Absalom's aime is not Right 't is Glory though his Humble Cunning will be at their Command till it can command which that he may doe he speaks his desire an extent of desire That every man which hath any suite or Cause may come unto Him Was not this Conspiratour as void of wisdome as he was full of subtilty that would express his desire in that very forme that would Condemne it Desires he not that Authoritie which Conscience and Allegieance taught both Him and the People to be due only to the King In all Causes and over all Persons Supreme Government Love the Love of Beauty as the old truth teaches us is Blind in not examining the Imperfections of it selfe What Absolom desir'd was an Excellencie beyond all the excellencies which he had without his desire And as it was without duty so was it without modestie Was it not to challenge to himselfe as well so much ability as so much honour royalty sometimes passes by Choise but not by a selfe-Choise Nature not allowing a Cause to be its own Effect When Moses had what Absalom but desir'd he desir'd to be eas'd of a great Part of the Honour He was the Chiefe Judge but not the only Judge nay in Inferiour Judgments not at all the Immediate Judge To attend a flie is rather the businesse of a Domitian then of an Emperour Nature that has given the Eagle so excellent a Sight has given it the wisdome in some things to neglect the Use of it What in Natural Knowledge is Perfection the Knowledge of the Hyssope as well as of the Cedar is in Civil Actions a Weakness being to grant a Power and Retaine the Use of it But This Judge would have no Deputy Every man should come unto him He would be so Humble that he would Judge the Poore he would be so Able that he would Judge the Judge The Lay-man in point of Equitie should be as sacred to him as the Priest and the Priest as sacred as the Sacrifice Nor would he thus descend to the Person but to the Business to any suit though but for Injury in Words to any suite thoug but for Injury in some Deeds less then some Words And as his Justice would thus Descend so would his understanding Ascend to the Highest Cause He promises such Skill and Motion in the Orbe of Government that it seemes natural to him to know the Perigee and Apogee of Royalty Does the Cause concerne Inheritance His skilful diligence will both Supplie and Surpass the Counsailour and Survayer Conveighance and Measure are within His Compass Does the Cause concerne the losse of Goods He will without Errecting a Figure give Judgment and never Consult with Heaven or seem to consult with Hell in the business Does it concerne a Maime or Dislocation He will without thr Ceremonies of Oribasius his tooles supplie Surgerie by Compensation Does it concerne Life it selfe He will make the Defence of his own but the Remembrance of the Defence of theirs He will make the Malefactour more deeply