Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ecclesiastical_a	jurisdiction_n	king_n	2,975	5	4.2912	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25291	The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.; Medulla theologica. English. 1642	Ames, William, 1576-1633.	1642 (1642)	Wing A3000; ESTC R23182	239,577	422

is declared in the Scriptures when the power of magistracy although it be ordained by God Rom. 13. 1. yet it is called an humane creature 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church 2. Magistracy is an ordinance of God the Creator and so belongs to all kind of men but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator and so doth not properly and ordinarily perraine but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government and so if he be the supreme magistrate upon just cause he may make and abolish lawes and commit jurisdiction to others but th ministers of the Church considered in themselves are meerly mandatory that have nothing of their own but whatsoever they do lawfully they do it as in Christs stead who commands them and so can neither make lawes nor commit that power which they have received to others 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction by politick meanes and a coercive power 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished in the things themselves the persons and causes about which they are occupied for there is nothing person or cause so Ecclesiasticall but in some respect it may pertaine to the jurisdiction of the magistrate neither is there any action so secular so it be done by a member of the Church but so far as it respects obedience to God it may pertaine to the taking notice of by the Church 50. Therefore the exempting of Ecclesiasticall men as they are called from the jurisdiction of the civill magistrate as also the unloosing then from obedience due to Magistrates and Parents brought in by Papists under a pretence of Religion and perfection is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors there is due from inferiours subjection and obedience Hebrewes 13. 17. Obey your leaders and submit your selves 52. Subjection is an acknowledgment of their authority 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power which the superior commander hath 55. Hence we must not obey men in those things which are against the command of God for we must obey in the Lord Eph. 6. 1. And in the feare of God Col. 3. 22. Or also against the command of those superior persons who have greater authority then they 56. Hence also that obedience must not be blinde or without examination of the precept but an inferior ought to enquire so far as is requisite for the matter in hand whether the precept belawfull convenient and binding Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted hath the place and force of obedience 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts or by the power of superiors inferiors doe owe submissive thankfulnesse 59. Thankfulnesse is a desire to recompence benefits received 60. For it is a certaine welwishing affection having respect and proportion to the benefit of another yet so that it must not be contained in the affection it selfe but must be manifested in answerable indeavour 61. Thankfulnesse indeed is the common duty of all men who have received any benefit from others but there is a certaine singular way of thankfulnesse of inferiors towards superiors which is declared in that word when thankfulnesse is said to be submissive 62. Hitherto pertaines the relieving of their necessity whether they stand in need of substance helpe or counsell Gen. 45. 9●… 63. This thankfulnesse which respects those by whose benefit we doe under God subsist namely our parents and country or those who sustaine the same person with them is called piety 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is that one prefer another in honour Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour especially of that which is due to superiors and equalls is humility 67. This humility as a vertue whereby one doth so moderate his esteeme of himselfe that he will not in any kind attribute any thing to himselfe above that which is meete for him Phil. 2. 3. In humility of mind thinking every one better then himselfe 68. Unto humility is opposed pride and envy 69. Pride is an inordinate affection of a mans owne excellency 70. This affectation of a mans own excellency if it be exercised about good things that we have it is called boasting if about those things which we would seeme to have it is called arrogancy if about the fame and esteeme which we seeke with others it is called vaine glory if about dignities it is called ambition if about the undertaking of matters which are beyond our strength it is called presumption 71. Envy is a sorrow for the good of our Neighbour because it seemes to diminish our own excellency Num. 10. 29. 72. For if there be feare of anothers good because wee see some evills like to come from thence either to others or to our selves it is not envy but an honest feare Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good but that we have not and that good is to be wished for by us then it is not envy but emulation Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him who enjoys that good then it is not properly envy but indignation Pro. 29. 2. 75. Yet all these affections if they exceed measure are wont to be noted in the Scriptures under the name of envy Psal. 37. vers 1. 7. Pro. 3. 31. CHAPTER XVIII Of humanity toward our Neighbour 1. IUstice which respects the condition of our Neighbour absolutely considered doth either respect the person of our Neighbour or his outward commodities 2. That which respects his person doth either respect his life or his purity 3. That which respects his life is humanity and it is commanded in the sixt Commandement For seeing here mans life is properly provided for or as the Scripture speakes Gen. 9. 5 6. The soule of man and the bloud of man all that duty which is here handled is rightly set forth under the man of humanity 4. This Commandement doth not properly treat of the life of the brute Creatures because they are in mans power Gen. 9. 2. 3. Neither have they common society with man yet because a fit

disposition toward the life of man doth infer some respect to another image of his which is found in other living Creatures and cruelty against them is wont to declare a certaine inhumane disposition or by little and little accustome to it therefore clemency and inclemency towards the brute Creatures doth pertaine also hitherto as a certaine appendix 5. Humanity is a vertue whereby we are inclined to preserve the life of our Neighbour and quietnesse thereof by lawfull meanes 6. But this is performed two wayes namely by supplying things helpfull and hindering things hurtfull 7. But seeing the life of man which ought to be preserved is twofold spirituall and corporall hence the duties of humanity are some spirituall and some corporall 8. The spirituall dutie is to doe all things according to our power which may further the edification of our Neighbour 9. Of this kind are prayer good example and admonition which are required of all 10. For although these immediatly in regard of their next end be generall duties of charity yet mediatly and in respect of the remote end they pertaine to the furtherance of the spirituall life of our Neighbour Iames 5. 20. 11. There is the like reason of ceasing from due offices pertaining to the salvation of our Neighbour of consenting with other in their sins and of offence given to them which are sins opposed to those duties for these doe alwayes hurt the spirituall life of our Neighbour Ezec. 3. 18. 13. 19. 33. 6. 8. Rom. 14. 15. 1. Cor. 8. 11. 12. But although as the soule is more noble then the body so the spirituall life is of greater price then the corporall and so those sins which doe make against the spirituall life of our Neighbour are greater an equall comparison being made then those which hurt the body yet they doe not so really pertaine to the hurting of our Neighbour because hurting and bodily death it selfe is wont to be brought on men by necessity of coaction but spirituall death cannot be brought upon one by another unlesse he be in some sort willing and doe consent so that is own action is the immediate cause of it 13. Also it is required of superiors that have power and authority that they study to further the salvation of inferiors by their authority 14. There be divers degrees of our duty toward the corporall life of our Neighbour that it may be kept quiet and safe 15. The first degree hereof is in those vertues which doe keepe us far from any hurting of our Neighbour 16. Of this kind are Meekenesse Patience Long-suffering and placablenesse or pardoning of wrong 17. Meekenesse is a vertue which doth moderate anger Prov. 17. 17. 1. Cor. 13. 4. Numb 12. 3. Now the man Moses was very meek above all men who were on the face of the Earth Gal. 5. 22. The fruits of the spirit restraining of anger goodnesse gentlenesse 18. Unto this is opposed slownesse and wrath 19. Slownesse is a want of Iust anger 1. Sam. 12. 13. 20. Wrath is an inordinate stirring up of anger Gen. 49. 7. Cursed be their anger because it was fierce and their wrath because it was cruell Eccles. 7. 10. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles 21. The degrees of wrath are provoking of the mind waxing hot and hatred 22. Patience is a vertue which moderates anger that is stirred up by grievous wrongs Luke 21. 19. Colossians 1. 11. 1. Thess. 5. 14. 23. Long-suffering is a continuance of patience although it have beene long provoked Proverbs 14. 29. 15. 18. 16. 32. 24. Placablenesse is a vertue whereby we doe easily forgive a wrong done to us Mat. 18. 21. 22. Luc. 17. 3. 4. 25. The second degree of this duty is in those vertues which doe cherish society of life as concord and benevolence which hath joyned with it curtesie affability and equanimity 26. Concord is a vertue whereby we doe easily agree with others in those things that are good Philippians 1. 27. 2. 2. 4. 2. 27. Benevolence is a vertue whereby we wish all things prosperous to others 1. Cor. 13. 4. Charity is kind 28. Unto these are opposed discord dissention and enmity c. Gal. 5. 20. 29. A third degree of this duty is in those endeavours whereby the life it selfe of our Neighbour is defended furthered and cherished 30. An indeavour to defend promote and cherish the life of our Neighbour doth containe all those duties whereby we may be conserving causes of the life of man Prov. 24. 10. 31. Unto these are opposed all those sins whereby the life of men is hurt as fiercenesse cruelty and the like Pro. 20. 10. 32. All these are contained under the name of Homicide 33. Homicide is the injust killing of a man 34. Now that killing and hurting also is unjust which is either not done by a just authority that is that that is publick or which is equall to publick or not upon a just cause or not in due order or upon an intention that is not just for those foure conditions ought alwayes to concurre to a just killing if one of them be wanting Homicide is committed 35. Also rash anger must be referred to Homicide so far forth as it tends to the hurting of the life of our Neighbour Mat. 5. 22. Whosoever is angry with his brother unadvisedly 36. But in those words it is given to understand that all anger is not condemned for that only is reproved which is rash that is which hath no just cause or observes no just measure Otherwise the force of anger as zeale of God is often commended Gen. 30. 2. Ex. 11. 8. 16. 20. 23. 19. Numb 16. 15. 31. 14. 2. Kings 13. 19. And hatred it selfe Psalme 139. 21. 22. 37. This is for the most part peculiarly belonging to the sixt precept that those things which are forbidden may sometime in another consideration be not amisse and sometime well and rightly done in obedience toward God 38. So he that killeth another upon meere chance to whom he gave no cause whilest he is about a lawfull worke when and where it is lawfull fit diligence being used doth not sin Deut. 19. 5. 39. Such also is the reason of a necessary defence so as desire of revenge be wanting For this is an unblameable defence granted to every one 40. Sometime also God is obeyed by killing Deut. 13. 9. Namely when it is done by authority and command from God 1. Sam. 15. 18. 19. 41. No man hath power from God by common Law to kill that man of set purpose whose innocency he knoweth of 42. Neither is there any power of man which can give sufficient authority to any subject to slay him whom he knowes to be innocent and not to deserve death 43. Therefore a war can never be just on both sides because there cannot be cause of death on both sides 44. Neither is it lawfull in any