Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	people_n	power_n	4,914	5	5.4287	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45123	An answer to Dr. Stillingfleet's sermon, by some nonconformists, being the peaceable design renewed wherein the imputation of schism wherewith the doctor hath charged the nonconformists meetings, is removed, their nonconformity justified, and materials for union drawn up together, which will heal both parties.	Humfrey, John, 1621-1719.; Lobb, Stephen, d. 1699.	1680 (1680)	Wing H3668; ESTC R22261	36,018	45

is true there is one instance from Antiquity out of Athanasius of some persons with Ischryas among them whom they would not allow according as these hold to be Ministers because one Coluthus that ordained them was only a Presbyter Unto which may be added the Story of the purblind Bishop in the Hispaline Council Circa An. 656 But we answer in the sense as we remember of Dr. Field on the Church It is one thing what they judged according to their Ecclesiastical Canons and another what we ought to judge according to the Word of God The Scripture makes no difference between Bishop and Presbyter the Superiority and Inferiority arising after in the Church And when we are made Christs Ministers and put in office by him according to his Word how shall that Authority be vacated for something wanting only in the Constitutions of Men Here is a matter of Infinite wrong which the opinion of these Men does us It takes away the Office Christ hath given us and holds it null If it was a grievous thing in the late times to put one of these Ministers out of his Place only what is it to put so many of us out of our Office There is no Person almost of Spirit but will be ready to part with his life as soon as the Honour he holds from the King and shall not the Ordained Minister maintain the Right which he holds from Christ When so many eminent Predecessors to these Bishops and other defenders of this Church have maintained Presbyterian Ordination When the Reformed Churches abroad have no other When the Case was such as that there was no other to be had here in the late times When not we alone then are concerned only in the wrong but our Lord and Master whose cause is it and whose business we are to do and the Souls of so many people We cannot but appeal to the Higher Powers in a matter of so great right and wrong as this is For we are contented to have revised and judged whether the Diocesan Bishop be distinguishedly named in Christs Charter for Ordination as he is in the Canons of Men Or when we have been ordained already as Timothy by the laying on of the hands of Presbytery whether the Lawn be de Essentia to the Ceremony and the Hands avail nothing without the Sleeves on The next thing is the Declaration I A. B. do here declare my unfained assent and consent to all and every thing contained and prescribed in and by the Book Entituled The Book of Common Prayer and the Form of Ordaining Bishops Priests and Deacons That is Assent to all and every thing contained in and Consent to every thing prescribed by these Books Sirs There was a time when that the Nation had the hopeful Overture of a Concord between the Sober of two parties and the Hearts of Most men were in preparation to receive it But alas Instead of such a Gracious and Blessed Issue as was expected we have here the streight Injunction of an Assent and Consent to all Conformity and every thing of it new and old to be approved and obeyed or else one part of the Ministry must be immediately turn'd out How can those now whose Judgments are and have been still for Moderation between both Opinions in times before as now be able to come over to one side altogether on such Terms as these How can these we say make so short a turn as this without the Hazard of some sprain to their Consciences if they do it We cannot tell you perhaps nor are willing to declare the impression which we have upon our Spirits against a going back from that more Spiritual Plain and Simply zealous Service of Almighty God in the way we were in and Reformation we sought unto that Something we are not used to and fear To wit unto a form of worship and Discipline that carrying a countenance of both but being rather only a kind of Idols of them doth seem to us by the shew pomp and complement of the things it contains not to undermine the Life Power and Efficacy of one and the other We cannot tell you perhaps what hath moved us so much from within against an ingulphing with this Generation whether fear of Popery returning on us or aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we will produce Two or Three Instances a piece against Assent and against Consent to that which is injoyned that we may approve our selves to the Consciences of all as well as our own in refusing this Declaration For our Assent In the Athanasian Creed we find this passage Which Faith except every one does keep whole without doubt he shall perish everlastingly One of the Articles of this Creed is this The Holy Ghost is of the Father and the Son In this Article we know the Greek Church hath differed from the Latin and held That the Holy Ghost proceeds from the Father only If we give our Assent then to every thing or passage contained in this Book we must believe the Greek Church undoubtedly Damned And what if some of the Non-conformists as well as of Connformists do believe it not impossible but that some Heathen may be saved What if they cannot think otherwise in regard to the Goodness of God but that whosoever he was or is that walk'd or walks up to his Light in sincerity with a general Repentance for his unseen Errors must by vertue of the Covenant made with Adam faln and Noah no less than the Jews were by the same confirmed with Abraham be in a state of acceptation with God conceiving but both alike for ought they see were ignorant of their Redemption by the Blood of Christ or the means how their Peace was made with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have shewn before that Christ is the first begotten of God the Divine Reason Wisdom or Word whereof the whole kind of Mentor the whole stock of Mankind do partake and whosoever lives according to Reason are Christians though they be accounted Heathen or without God such as Socrates Heraclitus and the like Justin Martyr in his second Apology for the Christians We do not day we receive this nor deny it We are though ready to say what was Luthers saying We hope God will be merciful to such a one as Cicero but our duty is to abide by the Word And yet cannot this little Candor it self be used if we must be forced to declare that whosoever believes not the Athanasian Creed must undoubtedly perish Not that other Nonconformists generally make any scruple in this But what do those sober and learned Doctors of the Church think of it who have a name given them upon this account that though they hold some things that agree not with her Articles or Homilies yet they can conform to them or have a Latitude to do it I A. B. do declare my unfained Assent and Consent to every thing contained in the Book of Common Prayer and yet

of the Church would be willing to be Non-conformists to such an Oath Well Sirs when these words Abhor and Traiterous are so harsh in the Composure and when such Cases as above-mentioned may be put as to the Position in the Matter of it wherein it seems justifiable and without offence We offer it in the next place to consideration whether this middle part of the Oath and Subscription be according to Truth For the first part We have a large Assertion roundly sworn The Oath and Subscription runs not only that it is not lawful to take Arms against the King or that it is not lawful on any pretence but on any pretence or cause whatsoever The Grammatical literal construction of that word seems to intimate no less than that this Proposition must be held without restraint or limitation Amongst the most eminent of Authors which have wrote of the Power of Princes and establish'd it against Resistance in their writings on this Subject we suppose there are few or none to be valued above these Three Barclay Grotius Arnisaeus And we shall find that they have all their restrictions or cases of Exceptions in the maintenance of this Tenet And how shall any be over earnest here in punishing the Refuser when if the matter be well scan'd the reason perhaps why he refuses will be found only because he hath read more than some others that yield their submission We begin with Barclay that is William Barclay a Scot and Councellor to the French King who writes against Buchanan Boucher and other Monarchomachists as he calls them This learned man endeavours to make his Prince to be above the whole People that consequently no Arms can be taken against him Nevertheless when he comes to put some pressing Cases he thus limits him Quid ergo nulli ne Casus incidere possunt quibus populo in Regem arma capere jure suo liceat nulli certe quamdiu Rex manet What then Can there no Cases happen wherein it is lawful for the people to take Arms against the King by Right None certainly so long as he remains a King There are Cases indeed he accounts in which a King doth Exuere personam Regis or Dominatu se exuere Put off the Person of a King And particularly l. 3. c. 16. he mentions two Si regnum alienet si Rempublicam evertere conatur If he go to alienate his Kingdom if he go to overthrow the Common-wealth We cannot tell how to approve this Doctrine the Papists use the same we know in another Case We may not fight against our King but if the People Excommunicate him he shall be no King with them Let us come to Grotius and first quote him in his Judgment of Barclay lest you may think else we mistake him Barclaius says he Regii imperii licet assertor fortissimus huc tamen descendit ut populo insigni ejus parti jus concedit se tuendi adversus immanem saevitiam Barelay though the most strong assertor of Kingly Government does come to this that he grants a Right to the People or the most emsnent part of them of defending themselves against intolerable oppression For himself then after he hath asserted this Tenet Summum imperium tenentibus jure resists non posse That the higher Power may not lawfully be resisted from Scripture Antiquity Authority and Example to as much purpose perhaps as any he descends to put seven Cases wherein he does Lectorem monere Warn his Reader ne putet in hanc legem delinquere eos qui revera non delinquunt lest he mistake some for delinquents that are not For Arnisaeus he hath wrote Three learned Books of Politicks De Jure Majestatis De Doctrina Politica De Authoritate principum in populum semper Inviolabili seu quod nulla ex cause subditis fas sit contra legitimum principem arma sumere That the Authority of Princes over the People ought to be inviolable or that it is lawful for no cause to take up Arms against our lawful Prince Here then we have our Tenet in the stated whereof he comes in the issus to distinguish between Rex and Tyrannus a King and a Tyrant Tyrannus in Titulo Tyrannus in Exercitio A Tyrant in Title and in Practice And Tyrannus in Exercitio A Tyrant in Practise he accounts does Excidere de Jure etsi Haereditario Fall from his Right though Hereditary Traditur Respublica Principi in eum finem says he ut illi praesitin salutem omnium a quo si prorsus desciverit etiam de potestate cadit quam non alio fine sibi commissam habebat The Common-wealth is delivered to the Prince that he should rule over it for the eommon safety from which if he depart altogether he falls even from the Power it self which was committed to him only for this end We do not give our consent to nor pass our censure upon the words we cite But by such Testimonies as these without naming others we would convince those persons who were the Compilers of these Declarations to be subscribed or swon with some resentment and shame that when the Temperate sense and meaning of them is such as we were not like to boggle at they should be yet composed so in terminis as to be obnoxious to so grand Exception For the form then yet of the Words I A. B. do swear that it is not lawful c. Here is an Oath to the matter of a Proposition questioned to the determination of a Point of Conscience and that diversly decided An Oath should be to a matter of Fact and cannot be taken but to that whereof we are certain To require of Men therefore to swear to the verity of a Doctrine is not according to Judgment being a thing impossible because no Man is infallible Now then Sirs When here is such an Erratum in the Composure as the want of the words I believe or the like I swear that I hold or believe that it is not lawful c. and so material an Exception as the Judgment of the most learned in general comes to against the Substance in Terminis of the first part of this Oath which yet goes down ordinarily without Chewing we humbly offer it in the third place to be considered how this Oath can be taken either in Truth or Judgment An Oath must be taken in Judgment in Truth and in Righteousness The first part we argue is not according to Judgment The second not according to Truth The third not according to Righteousness We speak it humbly by way only of Argumentation as we have said craving pardon if it offend for the manner of the Expression We proceed to the Subscription conjoyned which hath we count Two Parts The one is the purport wholly of the Oath whereof therefore we shall add no more but this That when the matter of the one and the other in the former part is such as enters the foundation of Politicks