Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	judgement_n	sin_n	1,845	5	4.8807	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15134	An examination of M. Doctor VVhytgiftes censures, contained in tvvo tables, sett before his booke, entituled The defence of the aunswer to the admonition, &c.; Examination of M. Doctor Whytgiftes censures, contained in two tables, sett before his booke, entituled The defence of the aunswer to the admonition, &c.	Fulke, William, 1538-1589, attributed name.	1575 (1575)	STC 25433; ESTC S119896	42,859	56

insultations ▪ I woulde require of M. D not a charitable as of a Christian but a reasonable interpretation as of a man to thes wordes of T. C. All the commau●dements of God and the Apostels are needfull for our saluation For what man except he were blynded with malyce woulde not vnderstande this sayinge of suche commaundements as God and the Apostells in Gods name haue giuen to vs and then what absurditie is in the sayinge For suche commaundements as were giuen to others are they no commaundements to vs 6 He vtterly denyeth that any Magistrate can saue the lyfe of blasphemers contemptuous and ●●uberne idolaters murtherers adulterers incestuous persons and suche like whiche God by his iudiciall lawe hathe commaunded to be put to deathe whereby he byndeth the ciuill Magistrate to the obseruinge of the iudiciall lawe of Moses and condemneth this state and gouernment now vsed in this realme of England of manifest impietie pag. 120. 6 The syxte poyncte is accused of two heynous cryme●● the one of bringinge in of Iudaisme the other of condemning this state of manyfest impietie but in my iudgement without iuste cause For T. C. requireth not the obseruation of that lawe but the substaunce and equitie thereof as the marrowe whiche is nothinge else but true iustice Is Gods iustice eternall nowe become Iudaisme be not blasphemers incestuous persons murderers traytors c. as worthye of deathe nowe as they were in tymes past Suerly my thinke yf M. Whytgiftes diuinitie be not able to rule his iudgment in these cases yet humanitie yt self and the light of nature shyninge vnto all nations sholde instruct him that the horrible crymes are woorthye of deathe by the iustice of god And if it be the iustice of God how is it lawfull for mā to alter yt But let vs consyder M. D. reasons First all the● lawes of this lande that be contrarie no the iudicialls of Moses as he sayeth but he sholde saye to the iustice of God for he muste not mocke men with the ambiguous and odious terme of the iudiciall lawe of Moses must be abrogated Suerly they that are studious of the lawes confesse as you 〈…〉 muste be consonant to the iustice of God ▪ 〈…〉 poyncte they be not that they ought to be re●ormed And euery Parliament payns is taken to brynge them as neare therto as can be obteyned Muche rather a diuine shoulde require that all lawes be squared accordinge to the iustice of god The seconde reason the Prince muste be abridged of the prerogatiue of perdoninge The question in myn opinion is not whether a Prince maye forbeare the execution of a sentence vpon good respectes but whether he maye make a lawe contrarye to Gods eternall iustice The thirde reason punishments of deathe for fellonye muste be mitigated c. Suerlye suche maye be the circunstaunces that in some cases in conscience they ought to be mitigated and in some cases they maye be increased when Dauid pronounced sentence of deathe accordinge to the case that was put vnto hym by Nathan the prophete 2. Sam. 12. he increased the punishment of fellonye yet he decreed not contrarye to the iustice of god The reste that followeth of lawyers castynge awaye ther bookes and priests becomminge iudges I take to be but Iestinge vnsemely for so serious matters as for the auctorities he alleageth out of Musculus Hemingius Caluine c. reade them who will with any indifferencye and he shall fynde nothinge in them contrarye to the assertion of T. C but rather agreable to the same wherefore in my symple iudgment this doctryne tendeth not to the ouerthrowe of states of Commonwealthe c. But rather this assertion of M D printed in great letters That the iudiciall lawe is leste to the discrescion of the magistrate to adde to yt or to take from yt or to alter and chaunge yt as yt shal be thought moste fytt c. tendethe to the settinge vp of all tyrannie and confusion and to the ouerthrowe of all well ordered common wealthes For yf ther be no certayne rule of iustice in that lawe whiche is immutable as there be infinite circunstaunces mutable it is in the discrescion of the magistrate be he wyse or vnwyse godly or wicked as yt shal be thought fytt by hym for who muste be iudge of the fyttnes but he to whose discrescion yt is lefte to decree all thinges at his pleasure then maye he punysh a trespas of three halfpence damage by treble tormentes of deathe and assesse a parricide at three halfpence fyne he may punyshe an incestuous person with a fyllip and persecute a fyllyp giuen with fyer and faggott He maye chastice an horrible blasphemer with a checke and for a woorde of small reproche put a man to deathe I knowe M. D. abhorreth thes absurdities but when he is so harde an interpreter of other mens wordes you maye see what maye be collected of his owne 7 He affyrmeth that in the Churches of Christ 〈…〉 dr●n●kards nor whoremongers at the least whiche 〈…〉 whiche assertion sendeth to Anabaptisme pag. 176. 7 The seuenth assertion is sayde to tende to Anabaptisme whiche affyrmeth that in the Churches of Christ ther be no dronkards nor whormongers at the least which are knowen Truely yf T. C had added no reasons of this assertion yet me thynketh an indifferent reader wolde haue vnderstande his meaninge to be of suche Churches where discipline is exercised But when he ioyneth the reasons namelye that suche offenders are there restored by repētaunce or cast out by excommunication and so are to be accompted ether as no offenders or as no members of the Churche I can not see what occasion is lefte to a Sophister to cauill ▪ and therefore I meruayle that M. D. Whytgifte hathe no more regard of charitic then vpon euery vayne surmise to accuse his brother of Anabaptistrye 8 He sayeth that whatsoeuer aparell the Magistrate commaundeth the Mynister to weare the commaundement can not be without some iniurye doen to the Mynister whiche is to debarre the Magistrates from appointinge any kinde of aparell to Ministers pag. 265. 8 The eighte poyncte is chardged thoughe not in woordes yet in dede with suspition of Anabaptistrie for yf it abridge the lawfull aucthoritie of the Magistrate it fauoreth the Secte But in myne opinion yt derogateth nothinge from the lawfull auctoritie of the Magistrates For as I conceaue he meaneth not that it is vnlawfull for Magistrates to appoyncte distinction of apparell to all degrees of men for ciuill respectes but that the Magistrate oughte not to thinke so euill of the elders of Gods Churche whiche are woorthye of that office and so of doble honor as that they can not order them selues in sober and decent apparrell excepte they be instructed and enforced therto by lawe As for example euen of those Iustices of bothe the benches whom M D. obiecteth beinge approued for ther wysdome and grauitie before they be admitted to that office yf they were forbidden to weare whyte

woulde sett vp a newe Popedome because he sayeth with the prophet Esaye cap. 49. that Princes muste worship the Churche with there ●aces to the earthe and lycke the duste of her feete I meruayle what he maye speake without daunger of heresye M D. beinge his iudge yf he maye not speake the wordes of the Scripture But M. D. improueth not the sayinge for then the deuill were on hym but his meaninge for by the Churche sayethe he he meanethe the Presbyterie or Eldership But who made hym so preuye of his meaninge forsoothe the pag. 140. by the wordes of Christ Dic Ecllesiae tell the Churche he meaneth the Eldership therefore alwayes wheresoeuer he speaketh of the Churche he meanethe the Eldershippe a proper conclusion So thoughe he speake neuer so well yf M. D. maye interprete his meaninge he can not escape suspicion of heresye Howbeit in this place as I coulde neuer haue imagined any suche meaninge so it is euident to all men that he hathe no suche meaninge for his wordes his reason the auctoritie of the Prophete whom he cyteth do all testifye that he meanethe the Churche in the moste common and vsuall sence and as it is the bodye of Christe in whose respecte beinge hir heade she oughte to haue all this honor that is spoken of But m. D. will haue a Prince in no respecte subiecte to the seniors nor yet to 〈…〉 calleth in scorne whose name and office is yet auctorized by god And whether he woulde haue hym exempt from discipline I doe not playnlye see but as farre as I can perceiue he woulde And then he condemneth Ambrose fo● excommunicatinge the Emperor Theodosius for the murder committed in Thessalonica and manye other godly fathers whiche dyd exercise discipline vpon Christian princes And verely the reasons that he vseth maye serue to set a Prince aboue the doctrine Sacramentes discipline and all But he is altogether deceiued for the subiection that is required of Princes is spirituall and not carnall ▪ vnto God and not to men derogatinge nothing from there princelye maiestie nor from the●e auctoritie no not from that auctoritie whiche they haue ouer persons Ecclesiasticall and in causes Ecclesiasticall Yf a Prince submitt hym selfe to the doctrine of his Pastor ▪ to learne that he knoweth not to reforme that wherein he is iustlye reproued to receyue the Sacraments of his hande to be blessed of hym to haue his synnes forgiuen by hym I speake but as Christe speaketh he is not made as M. D sayeth a seruaunt no master a subiect no Prince vnder gouernement no gouernor in matters perteyninge to the Churche but remaynethe still a master of men thoughe a seruant of God a prince of people yet a subiect to the Kinge of Kinges a gouernor in matters pertaininge to the Churche thoughe vnder the gouernement of Christe Right so yf he submitt hym selfe to the discipline of the Churche whiche is no auctoritie of men but as S. Paule callethe it 1. Cor 5. the power of our Lorde Iesus Christe he abaseth not hym selfe otherwyse then he ought to doe For those textes Quicquid ligaueritis quicquid ligaueris matth 16. and 18. whatsoeuer you shall bynde and whatsoeuer thou shalt bynde whose synnes soeuer you reteyne Iohn 20. Yf any that is called a brother 1. Cor. 5 be so generall that in myne opinion they make Princes as well as poore men subiect to the discipline of the Churche whiche is no earthly ciuill or humane auctoritie but the power of our Lorde Iesus Christ for the saluation of there soules 1. Cor 5 As for the auctorytie of master Galter and other Heluetians is of smal waight in this case for they do not onely exempte princes but all other men from discipline of excommunication whose grosse error seing it is contrarye to our state which alloweth discipline Ecclesiasticall though not suche as T C requirethe I meruayle what master D. meaneth to publishe for good auctoritie 12 He sayeth pag 646 that the gouernement of the Common wealthe muste be framed accordinge to the gouernement of the Churche euen as the hanging to the house and he affyrmeth that the gouernement of the Churche is Aristocraticall or populare whiche is a daungerous errour and springeth of this that he doth not distinguyshe betwixt the essentiall poyntes of the gouernement of the Churche and the accidentall poyntes of the same for the essentiall poyntes of Ecclesiasticall gouernement● maye well agree with any lawfull state of common wealthe and ciuill kinde of gouer●ement as the gospell maye be truelye preach●d in them all the Sacrame●tes ryghtly mynistred discipline duelye executed and suche lyke but the accidentall poyntes of gouernement as the manner of electinge mynisters the kinde of discipline accidentall ceremonies and other suche lyke rytes and circu●staunces maye be varied accordinge to tyme place and persons and are so to be framed as they maye best agree with the state and gouernement of euery common wealth The ignoraunce of this distinction hath ●ast T C into a great and perillous error 19 The nynetenth assertion is so violently drawen into an odious calumniation that I am lothe to leese any tyme in aunsweringe but only to satisfie your request T. C. sayeth that the common wealth muste be made to agree with the Churche and the gouernement thereof with her gouernement whiche is all one as yf he had sayde the common wealthe muste be made to agree with the worde of God ▪ and the gouernement thereof accordinge to the doctrine of the same wherefore yf there be any thinge in the common wealthe that agreeth not with the worde of God the same muste be reformed accordinge to the worde of God is not this a perilous doctrine In deede it hath alwayes been accepted so by Epicureans and Atheistes but I neuer hearde a diuine mislyke it before but I herde a frende of myne once saye that malice is a most subtill sophister As for the cauill of M D howe vayne it is experience it selfe dothe proue for euen that gouernement of the Church which T. C requireth maye stande with any of the thre good states of a common wealthe whether it be Monarchye Aristocratye or Democratye The realme of Scottland is ● Monarchye and ther is established this gouernement of the Churche the lyke also is intended by the Palsgraue whiche is a Monarche in his territorye the cytties of Sauoye be partlye Aristocraticall and partlye Democraticall in whiche this gouernement of the Churche hath longe tyme been practised wherefore it is nether so straunge nor so daungerous a thinge as M ▪ W. woulde seme to make it ▪ As for the Censure of ignoraunce that he so proudlye obiecteth to hym were more then needed althoughe yt came from a farr better learned man the M. D. sheweth hym selfe to be 20 He bothe ioyneth with the Papistes in takinge from the Ciuill magistrates auctoritie in Ecclesiasticall matters and also in confyrminge that error by their argumentes and none other● pag 694. 20 The twentith is