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	king_n	supreme_a	3,134	5	8.5794	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49408	Five sermons, preached before His Majesty at Whitehall, published severally by command, and now printed together, tending all to give satisfaction in certain points to such who have thereupon endeavoured to unsettle the state and government of the church by B. Lord Bishop of Ely.; Sermons. Selections	Laney, Benjamin, 1591-1675.; Laney, Benjamin, 1591-1675. Study of quiet.	1669 (1669)	Wing L342; Wing L351; Wing L352; ESTC R16949	80,355	196

distinguish is a power in habitu the other in actu So that Jurisdiction is nothing else but a power to do actually what was potentially or habitually receiv'd in Orders I do not here take Jurisdiction in the strict vulgar sense to be a power jus dicendi inter partes litigantes only as the word imports but more largely as it reacheth to any act of Order without which it cannot lawfully be put in execution Now the Question here will be How a King can be the Fountain of the Ecclesiastical Jurisdiction us'd in his Dominions who neither givs Orders himself not executes any that is hath neither power of Orders nor Power of Jurisdiction My Answer to this Question is That the Kings Power lies without both these and is that which gives Commission and Faculty to persons ordained to execute their Orders within his Dominions And the Reason Ground and Necessity of that is Because the Ecclesiastical Function cannot be put in execution but by such ways and means as are absolutely and originally in the King and in Right of his Crown As first There must be some Subjects upon whom they may execute their Ecclesiastical Orders now all the Subjects within his Dominions are the Kings who must of necessity lose so much of the Right he had in them as any other assumes without Him From hence grows his Right to order and constitute Diocesses and Parishes and to set them their bounds and limits that is upon which of his Subjects and how far he will allow them respectively to execute their Orders for without those bounds it is not nor is us'd to be taken for any part of their business To the publick exercise of Religion the people must meet together And all assemblings of people together are absolutely in the Power of Princes all States in all times have ever been jealous of them and provided severe Laws against them for it is impossible be the pretences of meeting never so fair to govern people and keep them quiet long if they may have liberty to flock together at their pleasures When they are met together there must be some to teach and instruct them How dangerous a thing it is promiscuously to suffer Harangues and Orations to be made to the people by such who possibly may be Trumpets of Sedition who by slandering the Government and speaking evil of Dignities may inflame people to Rebellion We have known such things done It is therefore necessary that none be allow'd that liberty to speak to Multitudes assembled together but such with whom a King may safely trust his people And this gives him a Right and Capacity of Partronage and Nomination to Ecclesiastical Charges Lest the Doctrine which they teach the people should be such as would amuse them with Novelties or occasion Alterations and foment Divisions or any way disturb the Peace of the Kingdom it is just and reasonable that the King should confine them within the compass of certain Articles and Doctrines of Religion which gives Him a Right to that which in other respects no doubt belongs to the care of the Church But besides the Articles of Peace we find that the King in His Laws declares what is Heresie That if any thing seems to be the proper work of the Ecclesiastical Power yet even in that he is not out at his own Civil business For seeing meer Ecclesiastical Censures are found not to be of sufficient force to suppress dangerous and Heretical Opinions without the use of the temporal Sword Out of the care the King hath of the Lives and Estates of His Subjects he will not let His Sword loose to the will of others who by declaring what they please to be Heresie may bring them in peril He therefore confines them to such cases only wherein He is content His Sword should be made use of This is all and is that which must be allowed to be the proper business of the King to assign how far and in what cases His Temporal Power and Sword shall be employ'd and can be no invading the Ecclesiastical But lastly Is not this the same wrong and illusion we charge the Pope with who in order to his Spiritual End Usurps the Temporal Power so the King in order to his Temporal Government invades the Ecclesiastical No the case is far different If the Pope did order temporals by spiritual means only i. e. Ecclesiastice we had the less to say against him he is not out of the way of a Bishops power though he should abuse it But he for his spiritual and usurps temporal means and takes upon him to dispose of temporal Estates that is none of his business But the King in ordering Ecclesiastical things to His temporal end uses no Ecclesiastical means but temporal only which are his proper business He doth not excommunicate the Pope out of the Church as the Pope would do him out of his temporal Dominions But the King if he see cause may banish him and his Emissaries out of his Kingdom That cannot be deny'd to be the proper business of a King to secure and free his Kingdom from any thing that is destructive to it Now if in all this the King moves not out of his own civil Sphere to return to our Sectaries who put us upon this digression they still remain as we left them guilty of doing much that is none of their own business What then is to be done with them According to a late Statute a Mittimus I think might be made to send them to prison but the Apostle here deals more kindly with them and sends them only to School to study better which is my Fourth and last Point THAT ye study to do your own business I will take no more out of the word Study then what any one understands to be in it A serious weighing and considering of the matter and there is need of it The first thing the Student is to do before he takes in hand any matter of importance to set down and consider whether it be his own business or no what Title he can make to it It is utterly a fault amongst us to think that no part of our business to consider whether it be our business or no. If a qualm comes over the stomack that we begin to grow Government-sick or that the Ceremonies and Superstitions of the Church offend us presently without further dispute what ever comes of it it is resolved we will have a better Government and a more pure and reformed Church That is commonly concluded before this be disputed No good Student will do so conclude without premises We must see whether it be our own business first how we can derive a Title to it We know that Government and Religion come both originally from God to which none can have Right but they to whom God hath set over and entrusted the Care and Charge of either Our part is to see by what mean Conveyance it comes from them to us If

quiet We had unbelieving Jews then amongst us too and some as was thought in the literal sense who moved with envy of the times took unto them likewise a company of lewd fellows of the baser sort set the City in an uproar and we may remember whose houses they beset as the Jews did Jasons none of the meanest and cried out for that justice which themselves deserved And there were Religions in the world then too many to the scandal of the true who led on and blew up those tumults And even now though God be thanked they dare not be so bold to assault us in the streets and beset our houses as they did then yet still keep their quarters and leaguers within doors with more secresie but no less danger It will not therefore be unseasonable for us now who have the same cause the Thessalonians had with the same affection the Apostle did to beseech you to study to be quiet We have all need of quiet and quiet it seems hath need of study and study hath need of Gods blessing and therefore before we proceed further Let us pray c. THe parts of the Text are two VVhat we are to study And That we are to study First What That ye study to be quiet Quiet is here commended under the notion and quality of an Art or Science for we are injoyned to study it And in them we are to look first to the object the nature and quality of it and then to the Principles and Theorems whereon the Art is grounded 1. For the nature and kind of this Quiet first For there be many things lay claim to this word which are either unfit for our study or improper to this place As first there is a quiet from all motion or action that is good or useful to do nothing but eat and drink and sleep or worse Away with that quiet it neither deserves our study nor needs it This is Negotiosa quies we are commanded in the words following to be busie as well as quiet we are both to study to be quiet and to do our own business 2. There is a Quiet not simply from all but publick business when men retire themselves for private study or devotion This may be allowed and commended too when the necessities of their Countries requires them not But because publick imployments are seldome forced upon any nor need to be for no mans parts or abilities are so great which may not truly and certainly will be thought such as can very well be spared They therefore who affect that privacy may be secure from that necessity they who have a will to be quiet for devotion or study need not study to be quiet the access to that is easie enough 3. There is another Quiet more commendable in its self and needs our study too To compose our unruly and disordered passions and affections which raise tumults and commotions within us that will not suffer us to be at rest or quiet day or night In the midst therefore of all the temptations of good or storms of ill fortune to rest securely and contentedly whatsoever happens to our private is certainly an admirable temper and well worthy our best care and study and was that which S. Paul himself it seems studied for he said he learned it I have learned in what estate soever I am therewith to be content But the quiet we are here to study is not properly within us but without us it is not simply a quiet from motion but commotion a troubling of others 4. And that I may contract my argument and bring it into as narrow a compass as may be I shall not take in every of the disturbances of the quiet of others No not that which is the greatest of all and most contrary to peace and quiet Civil Wars and broils The mischiefs of that we have learned so lately to our cost and so perfectly that I hope we need not be set to study that now when every good man was put to his study how to live and when vile and contemptible wretches ranted in plenty and power The horrid fruits and consequences of that great disturber of quiet War have induc'd some learned men as well as others to think all wars unlawful I should have been much inclined to that opinion upon the strictest rules of Christianity if War were not sometimes necessary to Peace A foreign War for that reason may be lawful but a civil and domestick never And the reason of this difference is because for the composing of all quarrels that may arise between subjects God hath by his Ordinance provided a remedy in Princes and Magistrates from whom alone we are to seek for revenge or defence But for such differences as arise between free Princes and States because there is no Judg on earth to whom they may have recourse for their relief being destitute of the common remedy they may without question make use of that sword which God hath put into their hands to desfnd their subjects from the iniuries as well of strangers as their own Nor are they in this Judges in their own cause which hath some appearance of injustice for a foreign War for defect of a competent Judg on Earth is but an appeal to the supreme Judg of Heaven and Earth And when they go into the Field it is but to plead their cause before God with whom are the issues of War Only they had need be careful that the cause they bring before him be good For shall not the Judg of all the world do right But we must leave this to Princes and their Ministers who are the only proper students of that quiet which is disturbed by War and come to that which may and must be the study of us all That is a quiet from troubles that arise from different judgments and perswasions in matters of Religion which cause sects and divisions in it though they break not out into an open War Not that War be quite left out of the Sectaries reckoning For though Civil Wars and Rebellions have their beginning for the most part from the ambition or discontent of a few yet because the people who are the necessary instruments of that mischief be not apt to serve the ambition of others if it comes bare-faced to them the mask of Religion is always put on wherein all people are concerned which makes it a common and popular interest And therefore you shall scarce hear of a Rebellion of late times in which Religion did not carry the Colours at least it not command in chief But I shall nevertheless at this time forbear to make that any part of the Schismaticks charge but treat them upon their own terms that they are as great enemies to War as any that object it to them Yet I must charge them all to be guilty of the breach of peace and quiet in the Church and that not accidentally which may sometimes bear excuse but

bold with the Kings Scepter At the next turn they take hold of his Sword too and engage themselves to a mutual Defence against all Opposition This also was none of their business For though a Self-defence may be allow'd as natural to all it is against private not publick Opposition and then too as Divines generally resolve Cum moderamine inculpatae Tutelae never to the hurt of others that is Every man may defend himself clypeo but not every one gladio The Sword is the Kings and He that takes it from any hand but His where God hath plac'd it shall perish with the Sword In this the Covenanters as ill as they like Bishops would be in the Apostles phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worst sort of Bishops that is medlers in business was none of their own The Worshippers of the Covenant have therefore been well dealt with as the worshippers of the Golden Calf were by Moses Exod. 32. 20. As he made them drink that so have they been made to eat this though some of them be found of so foolishly distempered stomacks that they choose rather to part with that which is their own than renounce a Business was none of their own But the Covenant is past and let it go I wish for quiet sake we may never hear of the like again This was transient But there still remains a permanent and habitual Disturbance of our Peace in the multitude and swarms of SECTS and Factions in Religion to which it is naturally and inseparably inherent An incurable mischief like the Leprosie on the walls that could not be cleansed but by pulling down the House From these we have felt already but too much and have cause yet to fear more But can we charge them with doing a business is none of their own Can any thing be more properly our own business than the care of our souls and to serve God in the best manner that our understandings and Consciences shall direct us They are mistaken that think the Charge lies upon this issue what every man may do for himself and his own salvation He may without question do very much for he may keep all Gods Commandments if he can and when he cannot he may be truly contrite and penitent for breaking them and then he may assuredly believe his sins shall be forgiven him by the merits and passion of our Lord Jesus Christ And again He may serve and worship God with as much fervency and devotion as he can and will he may abound in Charity Meekness Humility Patience and Temperance and all other Christian vertues And so long as ye thus follow that which is good saith S. Peter who will harm you And I may say too who can hinder you in all this but if he makes himself a party in a Sect if there be assembling together in companies gather Congregations incorporate in a Body module Churches give Laws of Doctrine and Worship set up Teachers and Leaders of their own to all this they have as little Right as they have need A man may go far ye see in Religion without troubling any and if then they fall into some Error or Misbelief in Religion they ought not to be severely handled but when they betake themselves to a Sect that alters the case it will then be compassion mistaken A Locust alone is no such perilous beast to be fear'd or regarded by any but when they come in shoals and swarms and cover the face of the earth they are a plague to the Countrey where they light So to look upon a Sectary single who out of simplicity and good meaning follows his Conscience our hearts should be every whit as tender for them as their Consciences are But if we look upon them in Company they are as ill and dangerous as the company they are found in and the danger of all popular Meetings and Associations to a State makes it the proper business of a King and his Ministers to look to it and to provide against it wherein the care hath been taken deserves a just commendation And yet when I assert and refer this business to the KING I look to be call'd to an account for that For they take the boldness by way of recrimination to trun the Text upon the King himself That His Power is Civil and Matters of the Church and Religion are Ecclesiastical and so none of his business This is I confess too weighty a matter to be here thrust into the corner of a Sermon yet it will be necessary to say so much as may somewhat lay that loud clamour against it For the Papists and Presbyterians both how ill soever they may agree in other matters hunt in couples against the Kings Power and SUPREMACY But as we denie not all to others in their places so we claim not all for the King If I shall but only now set out His Part in matters of the Church it will appear sufficiently that he is Rectus in Curia stands right in the Text and takes not upon him business which is not his own We acknowledge the Civil and Ecclesiastical to be two distinct Powers and though they may be both in one Person and were originally so yet by the Divine positive Laws both of Jews and Christians they were so distinguished that though one person were capable of both yet not without a lawful Title and Investiture to either I cannot therefore think That the King is an Ecclesiastical Person who was never Ordained or Consecrated to be so Therefore when some Learned in our Laws affirm That the KING is Supreme Ordinary and mixta persona it must be understood in some other sense and for some other purpose for we do not find that he attempts the doing any thing that is the proper act of an Ecclesiastical Person Yes they say he claims by his Title of Supremacy To govern all persons in all causes as well Ecclesiastical as Civil We acknowledg this to be his just Title but deny that he doth any thing by it which is not properly his own business and in Right of his Crown That he is the Fountain also of all Ecclesiastical Jurisdiction though it be not expresly in his Title we acknowledge to be in his Power But here I must crave leave to say something of the nature and notion of JURISDICTION though it shall tast somewhat of the race and harshness of the School yet much of the Case depends upon it and no little mistakes there are about it It is agreed generally That there is in the Church a Power of Orders and a Power of Jurisdiction distinct that is for the Power though not distinct in the object and matter of that power for that is the same in both As preaching Gods Word administring the Sacraments or the Censures of the Church are of the power of Orders And the putting all or any of these in execution is by a power of Jurisdiction The former as Divines