Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	great_a	see_v	4,001	5	3.3205	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93884	The second part of the duply to M.S. alias Two brethren. Wherein are maintained the Kings, Parliaments, and all civil magistrates authority about the Church. Subordination of ecclesiasticall judicatories. Refuted the independency of particular congregations. Licentiousnesse of wicked conscience, and toleration of all sorts of most detestable schismes, heresies and religions; as, idolatry, paganisme, turcisme, Judaisme, Arrianisme, Brownisme, anabaptisme, &c. which M.S. maintain in their book. With a brief epitome and refutation of all the whole independent-government. Most humbly submitted to the Kings most excellent Majestie. To the most Honorable Houses of Parliament. The most Reverend and learned Divines of the Assembly. And all the Protestant churches in this island and abroad. By Adam Steuart. Octob. 3. 1644. Imprimatur Ja: Cranford.; Duply to M.S. alias Two brethren. Part 2.	Steuart, Adam.	1644 (1644)	Wing S5491; Thomason E20_7; ESTC R2880	197,557	205

Hereticall and go to the Devill But I answer 1. The Assumption is false for the Externall Coactive Power that A. S. grants unto the Civill Magistrate is onely to represse Hereticks and Schismaticks after that they are sufficiently convicted by the Church in an ordinary way or by others in an extraordinary way when the Church is negligent in her duty 2. Neither doth M. S. his Confirmation or Case of Conscience conclude any thing against that which A. S. sayes And as for his Supposition either that Conscience whereof he speaketh is right or erroneous If it be right the Civill Magistrate should not presse it against its light or if he happen to do so it is not by Power but by abuse of Power And in such a case he who hath his Conscience well informed must resolve himself to be quiet in case the Civill Magistrate oblige him not to be Actor in any thing against it But if such a man any other or others with him will rise up within the Kingdom or come from Forraign Countries and urge their Religion upon the State and establish it without permission of the Magistrate or against his Laws then their Consciences cannot be right for wherefore should the King Parliament and State be rather bound to admit such mens Religion without sufficient conviction then they to admit his Religion And in such a Case the Civill Magistrate so long as such persons as urge their Religion upon him convict not sufficiently his Conscience may with a good Conscience punish them severely yea with good Conscience cut off their Heads If such a mans Conscience be erroneous the Civill Magistrate doth him no wrong to endeavour that he who hath it be sufficiently convicted and if after sufficient conviction he will not be quiet especially when he is not obliged to be Actor in any thing against his pretended Conscience but will still trouble both Church and State wherefore on Gods Name should he not be punished 2. Is it not better that such a man should perish then that he should make thousands to perish 3. Ravalliack in France and the Monks and Fryers that kill Kings pretend evermore Conscience as the Independents do and yet the Civill Magistrate puts them to death 4. If any mans Conscience which God forbid should dictate him to kill the King and blow up the Parliament should such a man be tolerated under pretext of his tender Conscience 5. Is it not a sin to have an erroneous Conscience And is not he that hath it bound to reform it and to suffer for it in case he reform it not when he hath sufficient means to do it 6. But must every man that doth ill be presently believed when he saith that he hath such a Conscience 7. All this long Sermon of M. S. proveth not that the Magistrate directly and per se but rather that the man himself hardeneth his own Conscience for there is no created Power that directly per se and Physically can work upon a mans Conscience it can onely move it morally in propounding of Objects to it or in Reasoning and yet every true Christian hath a sufficient power to resist such motions which is sufficient to make him in-excusable 8. Neither can his erroneous Conscience excuse him unlesse that its Errour be Invincible Antecedent and he no wayes the cause of it but if it be Vincible Concomitant or Subsequent and he himself the cause of it then it excuseth him not but is a sin and aggravates the sin that proceedeth of it at least extensivè if not intensivè For in such a case it is not his erroneous Conscience that is the cause of the sinfull action of his Will but his sinfull Will that is the cause of his erroneous Conscience 9. The Civill Magistrates threatning per se and directly maketh not his Conscience erroneous but found it such 10. Neither is it the cause that he goes against it For whether ye consider the Civill Magistrates Intention his Iudgement or the Execution of it in such a case they cause no ill but good for his Intention is onely that they be gained to Christ and that they seduce not others His Iudgement condemneth onely their Opinion and commands a punishment answerable to their Sin whereby onely they are hindered to continue in their Heresies or Schisms or to seduce others No more doth the Execution of his Iudgement Ergo. 11. And I pray this new Casuist to tell me whether in some Cases it were not a lesser Sin for a man to go against his erroneous Conscience then to follow its Dictates Whether it were not better for him to sit at home against the Dictate of his Conscience then to go to a Pagan Church and there to adore a Crocodile or a Toad according to the Dictates of it So we see how licentious and detestable this Conscience is that Independents plead so much for that thinketh that it cannot sufficiently enjoy its liberty unlesse that all Schismaticks Hereticks Jews Mahumetans and Idolaters have a free liberty of their erroneous Consciences to adore a thousand Gods yea a thousand Devils a Jupiter a Bacchus a Venus a blinde Fortuna and to Preach such Abominations and that the Civill Magistrates power be ever curtaled or rather altogether taken away in matters in Religion I will not call this a madnesse but I am well assured that many are recommended to the Churches Prayers that are not half so sick either in Soul or Body as these men are in their Consciences Wherefore all that I have more to say unto them shall be onely this The Lord have mercy upon them Christian Reader HAving been desired by some Friends to give a short Discourse of the Independent Government I am resolved to present thee with this following Epitome which sundry have oftentimes required of me The Independent Church is so called because that no particular Congregation amongst them how small how Hereticall and vicious soever it be will depend upon or submit to the Judgement of any other Church yea not to that of all the Churches of the World how Orthodox and holy and how true and just soever their Judgement be They define it Coetus Fidelium a Company of Beleevers meeting in one place every Lords Day for the Administration of the Holy Ordinances of God to publike Edification So according to this Definition neither the Catholike Church which we beleeve in the Creed nor any Nationall Church can be a true Church since they cannot meet together every Lords Day in one place In the Efficient Cause of the Church I see no great Difference betwixt us and them save onely this That they hold it necessary to the Constitution of a Church and of every Member thereof that they all joyn in a particular Church-Covenant as they call it different from that of Grace revealed in Scripture wherein they all swear to live in the Faith and in subjection to all the Ordinances of God cleaving one to another as Members

Deut. 4 5 6 7 8 9 10.13 14 20.23.33 34.37 Deut. 7.6 7 8 9 10. Deut. 10.12.15.21 Deut. 26.17 18 19. Deut. 28.9 10. Deut. 29.13 14 15. And Deut. 32. vers 8 9. c. When the most High divided to the Nations their Inheritance when he seperated the sons of Adam Iacob was the Lot of his Inheritance c. Amos 3.2 You onely have I known of all the Families of the Earth Deut. 39.29 Happy art thou O Israel who is like unto thee O People saved by the Lord the shield of thy help and who is the sword of thy Encellency 2. Because Independents define a Congregationall Church a number of men Covenanted together to participate of Gods Ordinances viz. the hearing of the Word the receiving of the Sacraments c. in some one place every Sabbath day But all the Church of the Jewes could not meet in one place in such a fashion as every man will easily grant Ergo 3. Because the great Sanedrim at Jerusalem judged of all Ecclesiasticall Causes throughout all the Kingdome 4. Because the People of God besides their Assemblyes in the Temple which was an holy place common to all their Nationall Church had their particular Conventions in particular Synagogues And however men may doubt of these Synagogues whether they were exinstituto divino or not and of the time when first they began yet can it not be denied but if they were not divinae institutionis they were at least divinae approbationis 1. For they are no where condemned in Scripture 2. But Christ and his Apostles approved them in that they went ordinarily to them disputed and expounded Scripture in them 3. And submitted themselves unto the order and Discipline established therein Answ But the Independents will say that the Nationall Church is abrogated in the New Testament Iust 1. Then it is their part to point us to the place in the New Testament where it is abrogated 2. It cannot be abrogated in the New Testament for those Ordinances only of the Old Testament are abrogated in the New that belonged unto the Ceremoniall Law But to have a Church or a Church Government more then Congregationall per se or considered in it selfe belong not to the Ceremoniall Law Ergo The Major is certaine I prove the Minor 1. For it might have been even in the State of Integrity without the Ceremoniall Law 2. And so indeed it was after the Fall before ever Moses his Ceremoniall Law was made 3. And that is not meerely Ceremoniall whereof we may evidently give naturall reason or that which is evidently grounded in naturall reason or at least in so far as evidently grounded in naturall reason since it is meerely Positive But supposing that there is a Church of God to have a Church or a Church Government more then Congregationall and Independent is evidently grounded in naturall reason or a thing where evidently we may give Naturall reason c. as wee shall see hereafter Ergo 3. Only those things of the Old Testament are abrogated by the New which were shadows of things to come viz. of Christ Reall or Mistycall But such a Church i. e. more then a Congregationall Independent Church was not a shadow of things to come in Christ c. Ergo The Major is certaine for the things commanded or approved in the Old Testament belonged either to the Morall or to the Ceremoniall or to the Judiciall Law As for the things of the first sort they are juris naturalis and consequently perpetuall which are not abrogated and of themselves were not shadows of things to come As for those of the Judiciall Law of themselves they are not shadows but belong unto Civill Government which Christ abrogated not since his Kingdom was not of this world and if the Jews had submitted themselves to Christ and had been freed from externall oppression it is probable that they should have enjoyed their own Government according to the Judiciall Law so far forth as Judiciall neither was it his aym to overthrow any worldly States Policies or Politicall Laws Christs Kingdom was and is compatible with all the Kingdoms and States of the world if they will not destroy it and he will let them reign over mens bodies and purses if they can let him reign over their Souls These that were commanded in the Ceremoniall Law were indeed shadows but such was not a Church more then Congregationall To all these Reasons some have answered That they would have it proved by Scriptures of the New Testament just 1. But wherefore prove they their opinion by the Old Testament if they will not permit us the same liberty 2. Our former Reasons have sufficiently proved That proofs taken from the Old Testament should hold in all that which is not abrogated in the New 3. If in this Subject they reject the Scriptures of the Old Testament as the Jews in all things that of the New there will be two Errors Diametrically opposite the one to the other theirs and the Jews But to give them more contentment we will prove it likewise by Texts of the New Testament and first from that of the Acts Chapters 1 2 4 and 5. 2. A Church compounded of 8120. is more then a Parishionall or Congregationall Independent Church But the Church of Jerusalem Acts 1.15 Acts 2.41 Acts 4.4 was a Church compounded of 8120. yea of more as appeareth by Acts 5.14 26. Ergo The Church of Jerusalem was more sure then a Parishionall or Congregationall Independent Church The Major Proposition is certain for the Independents define their Church which Christ in his Gospel hath instituted and to which he hath committed the Keyes of his Kingdom the Power of binding and loosing the Tables and Seales of the Covenant the Officers and Censures of his Church the Administration of his publike Worship and Ordinances Caetus a company of Beleevers meeting in one place every Lords day for the Administration of the Holy Ordinances of God to publike Edification The Way of the Church of Christ in New England The due Right of Presbyteries Chap. 1. Prop. 1. From hence I argue thus The Church whereunto cannot be applyed this Definition because of its multitude is more then an Independent Congregationall Church But a Church compounded of 8120 is a Church whereunto cannot be applyed this Definition c. Ergo. The Major is certain The Minor I prove it for 8120. could not meet together every Lords day in one House c. For in those times Christians had not yet any Temples but gathered together in particular Houses which could not receive them all 1. Because they were not ordinarily spacious as great and rich mens Houses for as the Apostle sayeth There are not many wise men after the flesh nor many mighty nor many noble called but the foolish weak base and despised things of the world 1 Cor. 1.26 27 28. 2. Howbeit they had been spacious as rich mens houses yet could they not have received such

Churches are Schismaticall for some diversity of Opinion for that belongeth rather to Heresie then to Schism Nor 2. that it is a Schism because that it is tolerated or not tolerated for Toleration is a Consequent of Schism and Extrinsecall to it The true Reason wherefore it is a Schism and they Schismaticall is because it is a breach of Charity in that they separate themselves from the Communion of the true Church yea and from all the true Churches in the World both in Sacramentall Communion and that of Discipline Neither is it a Schisme because that it is a separation from Presbyteriall Churches precisely under the notion of Presbyteriall but of true and Orthodox Churches which presse them no wayes to be Actors in any thing against their Consciences But M. S. in despite of all reason will prove that I cannot convict the Independents of Schisme and that by this his most seriall Argument which here I put in forme with all the force it can have He that knoweth not what is Schism cannot convict the Independents of Schism But A. S. knoweth not what is Schisme Ergo A. S. cannot convict the Independents of Schisme The Major is certain The Minor he proveth thus He that knoweth not what is the Church knoweth not what is Schisme or a rent of the Church For Rectum est Index sui et obliqui and entia privativa Cognoscuntur ex suis positivis c. But A. S. knoweth not what is the Church for he sayeth we know not wherein consists its Essence p. 21. Ergo A. S. I answer to the first Argument that the Minor is false as appeareth by the Difinition that I have given of it both in my Annotations upon the Apologeticall Narration in my Answer unto a Libell of C. C. and he retofore somewhere in this Booke against the which M. S. had nothing to reply To the confirmation of the Minor I answer that if by the word knoweth M. S. meaneth a distinct knowledge of the Essentiall parts of the Church the Major is false for Schisme is not a renting of the Essentiall parts of the Church or of its transcendentall or Metaphysicall Vnity but of its integrant parts and integrant Vnity for the first cannot be destroyed so long as it is a true Church And Schismaticall Churches may have their transcendent unity verity and goodnesse howsoever they loose their integrant unity verity and goodnesse If by the word knoweth he meane any knowledge of the Church either confused or distinct whereby we may know the Church by her externall Causes her integrant parts her Accidents c. The Minor is false for not onely A. S. but little Children at Schoole have such a knowledge of the Church which they learn in their Catechismes And by any such confuse or distinct knowledge of the Church by her Causes Accidents or Effects c. we may confusedly or distinctly know what is Schisme howbeit not Essentially As for the Confirmation of the Minor By my words I sayd not there that I knew not what the Church is confusedly or distinctly by her Causes integrant parts her Accidents c. But that we know not distinctly the Essences of things as distinguished from their Accidents as the Reader may see if he looke in my Booke for there in that page 21. I speake in formall termes of that which is Essentiall to the Church Now if M. S. pretend to any such profound knowledge of things we must confesse him to be an other Epistemon Doctor du Molin Professor in Divinity at Sedan holds the same Tenet in his Thesis de Summo Bono So did the other Professors of Divinity there for they say that no Creature neither in this life nor in the life to come yea not the very Angels know the Essence of any thing And from thence they conclude that we shall not see the Essence of God in the life to come The which Assertion howsoever I confesse it to be true de hominibus viatoribus yet can I not beleeve it to be true de Angelis viatoribus and much lesse de Angelis aut hominibus comprehensoribus M. S. should have done better to have Answered my Reasons that I bring there pag. 21. then so against the light of his Conscience to scratch at a known truth Neither can I beleeve him to be so ignorant as not to know and acknowledge the truth of it in himselfe however out of desire of Contestation he manifests the contrary But M. S. to the end he seeme not altogether impertinent proveth it by an Argument taken ab Exemplo or by an imperfect Induction if it be not a Pari or from them altogether I cannot beleeve saith he that he should perfectly know the nature of darknesse that is ignorant of what belongeth to the nature of light Nor that he should know what a Schisme or Rent meanes that knowes not what belongs to the nature of Vnity and Entirenesse of the Body for Rectum est index sui obliqui and Entia privativa cognoscuntur ex suis positivis A.S. We know not perfectly the nature of Light and consequently we know not perfectly the nature of Darknesse if to know perfectly be taken for a distinct knowledge of its Essence as distingnished from its Accidents onely we know light imperfectly by its externall causes by its effects by its subject adjuncts c. and not essentially And as for your first Maxime Rectum est index sui obliqui it is true sed non per distinctum aliquem conceptum sui essentialem as Philosophers say Your second Maxime whomsoever you imitate in that Expression is improper for Privations are not properly Entia privativa but Entium privationes not Essences or Beings but negations of Being neither is Darknesse any thing but a negation of something viz. of Light so Poverty is not a thing but a want of some thing viz. of Riches 2. But I will pardon him this mistake howbeit it were true yet followeth it not that if I know a Privation by the Positive Forme which it destroyeth that I know that Forme essentially by its Essence and in it selfe I know the Forme only accidentally or by its extrinsecall causes or by its Existence 3. Item So we conceive Privations under the notion of Negations or destructions of the Existences rather then of the Essences of things or at most as destructions of the Existence primario and of the Essence secundariò if they be destroyed by Privations Neither can I beleeve that the Fire burneth and destroyeth immediately the Essence of a Man or any part thereof for the Reasonable soule is spirituall and cannot be burnt so is the other part of his Essence viz. his materia prima incombustible yea naturally incorruptible and as for the Physicall essence of the whole man when M. S. shall declare wherein it consists I shall dispute with him But silly man with this babling Logick knows he not that Accidents are never defined by their Essentiall