Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	power_n	spiritual_a	temporal_a	6,531	5	9.9065	5	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

Propriety so many Sects endeavour to fling down the Inclosures As first There is a Propriety in Goods and Possessions and against this there rises a Sect of Levellers who tell us from the Psalmist The Heavens are the Lords but the Earth hath he given to the Children of men That to which every man hath a Right by the Gift of God the Pride and Covetousness of a few have engross'd and made their own There is a Right and Propriety of Respect and Honour due to some above others Against this arises another Sect of Levellers they call Quakers who refuse to give Honour to whom Honour belongs Though this looks like a Religion against good manners only or were but some Quarrel with the Grammarians against proper Names the Mischief of it lies deeper and is of the spirit of Anabaptism who oppose the very Powers and Dignities themselves which they despise in their Titles for they cannot be so foolish though simple enough as to make a Religion of Names only These are dangerous Sects of Levellers both but they lie not in our way The Text toucheth only Levellers of Business who think they are not to be barr'd the liberty of doing any thing that is good bonum quo communius eomelius and ought not to be impropriate to any But that there is a Title and Propriety in some to business wherein it is not permitted to every one to interpose a necessity in Nature requires The World is replenished with infinite variety of things and a great deal of work is to be done to make them useful and serviceable to us Now it is not possible for every one to do all and hardly all in any one thing to gain the full use and benefit of it But when the works are distributed severally to some the benefit may redound to all All the business of the world refers either to a Spiritual End the good of the soul or to a Temporal and Civil our well-being while we live here upon earth And to both these Ends God hath appointed and assigned particular persons he did not leave them in common In the Temporal there is private business and publick For private use as in Families there is the business of the Husband and Wife the Parent and Children the Master and Servants And out of Families for private use likewise there is the business of Physicians and Advocates Husbandmen Merchants and Mariners Mechanicks and Labourers and all these are of private nature though of common benefit Then is there the publick business by whith all these are ordered and governed and they are by S. Peter distinguished to our hands as that of the King as Supreme and of Governors sent by him and they are Magistrates and Judges for Peace Captains and Commanders for War And besides these there is the business of Ministers and Assistants to the Supreme Power Counsellors Lawyers Officers and Servants and all these are for that temporal end And for the Spiritual whose business refers to the soul there is likewise a Propriety as in Bishops to Ordain Institute and Order the rest of the Clergy specially and of the whole Diocess occasionally as the necessity of it shall require Then is there the business of the Presbyters in the several parts of the Diocess in a more particular and immediate Cure and Charge to be directed by and accountable to the Bishop There be others Diaconal and Ministerial to both And all together Temporal and Spiritual as several Members make one Body and every Member saith the Apostle hath not the same office Rom. 12. 4. God divided his Gifts to every one severally as He will 1 Cor. 12. 11. he did not scatter them in common but divide them and all hold in severalty And as that Severance and Propriety stands upon good Authority so Authority was no doubt induc't upon reason of Profit and Interest It conduceth more to the common good than Community it self could First It brings Order into the common business of the world and that takes away confusion which never did any thing well To avoid fornication 1 Cor. 7. 2. let every man have his own wife Upon the same Equity to avoid the promiscuous lust and curiosity men have to mingle with any business Let every man likewise have his own 2. In reason all business will be best done too by those to whom they are peculiar and proper Artifici in sua arte credendum Men are most trusted in their own Trades We trust the Lawyer with our Estates the Physician with our Bodies I say nothing of our Souls we are so wise at that work as to trust none but our selves 3. Yet thirdly The nature and condition of the business it self may require it Some are so difficult that every one cannot do though he would and some are so mean that every one would not do though he could and all are such as through the mercy of God we need not do if we will unless it be our own business We are now faln upon the Second Part that as every one hath some business that is his own so Duty and Religion obligeth him to take upon him no business but his own THis Lesson will not be so easily learned as the former all confinement of it self seems uneasie He that hath no mind to go abroad would not be tied to stay at home And he that cares for no business will take it ill to be barr'd any But this confinement besides nips the growth and encrease of good whereof they think more would be done if every one have free liberty to do it and therefore it is just and reasonable to allow any one a concurrent jurisdiction with others in any thing that is otherwise good though that be to govern with the King to pray and preach or what they please with the Priest And they have as much of propriety as any can have to business yet even to these they think any man may make a sufficient title that hath understanding to know what is to be done as well as any other and affection to do it perhaps more then others And all have right and interest in the publick especially that wherein Religion and the soul is concerned how God may be best served and wherein His glory may be most promoted Will not all these make a Title good enough to any business The Glory of GOD indeed is a high and over-ruling Title if we do not set it on our own heads as the manner is to make Gods glory serve our own Otherwise that and the rest are such things as all men of wisdom or conscience should have regard to in any business they undertake provided yet it be their own In that every one hath liberty to improve his understanding and knowledg for the best as well for his own soul as the publick good In that let the glory of God be the Star to guide him But all these do not make the business ours they are

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

a good qualification in any for business yet give no right or Title to it Great knowledg and skill in the Laws will not set a man upon the Bench nor of Divinity in the Bishops Chair nor will the dexterous glib-gifted tongue put a man into the Pulpit There must be besides a Title and Commission to make them ours But must all the obligations we have to the Publick good and to Gods honour stoop to Commissions Titles and proprieties which are but the creatures and constitutions of men To this question I answer in the words of Job 13. 7. Will you speak wickedly for God and talk deceitfully for him It is deceitful talking to plead for God against himself for though it should be granted that the sorting of several employments and functions have something of man in them yet the confirmation and approbation of God makes it his and so divine for as God hath founded a divine Moral law upon the propriety of goods and possessions Thou shalt not steal yea Thou shalt not covet that which is anothers and yet it comes not to be anothers but by humane Laws So though different states of life and employments have somewhat in them by disposition of Law or our own choice yet upon them is also founded this moral duty to keep within those bounds For though men laid the Land-marks yet God commanded They should not be removed Deut. 19. 15. It is a kind of Burglary to break into another mans business as well as into another mans house or if you will not allow it to be theft to have anothers business found with you as it is to have anothers goods it is as ill as theft in S. Peter's opinion The Murtherer the Thief the Evil-doer the Busie-body there 's a Messe of them he puts them all alike together 1 Pet. 4. 15. To shut up this point If the glory of God and the publick Good and such like fair pretences might let us loose upon one anothers business it would quickly bring us round where we were to that confusion and disorder for remedy whereof the Apostle added this Lesson to the former We shall never learn to be quiet well unless we learn also to keep within our own business Yet I deny not but that Discord and Dissention have other causes besides for of Pride cometh contention saith Solomon Prov. 13. 10. And from covetousness saith S. James they desire and have not James 4. 2. It is true of other Lusts Wrath Revenge Envy Slander and Curiosity too break the peace too often and had need be bound to their good behaviour all Yet we may observe it That none of all these do actually any great mischief that way till they first bring it to this till it draws us from our own station and fling us upon some thing that is none of our own business THE truth of this will more fully be seen in the Third Part which comes next to be considered The Operation it hath had in the world by disturbing the Peace and Quiet of it Meum and Tuum hath not fill'd it with more Suits and Contentions in our Goods and Possessions than it hath in the actions and business of our lives What is our own and what is not our own To arraign all that are guilty of breaking this Rule in several kinds would ask a long process We will therefore take notice only here of the attempts upon Government and Religion by those whose business it was not because the most and greatest tempests and storms in the Christian World have blown from that Coast The Wars and Combustions over all Italy and Germany in the time of the Emperor HENRY the 4th had their beginning from hence Pope Hildebrand GREG. vij not content with that which his Charge and Office of Bishop allow'd him began to measure out to himself a Greatness equal to the City he serv'd in which had been Domicilium Imperii first brake in upon the Temporal Power not heard of before in the Church though then a Thousand years old Where for the better support of his Greatness he endeavoured to get into his Disposing all Church-Promotions and for that end call'd a Council at Rome of a few Bishops for his purpose and there Decreed all Patronages and Donations by Lay-men Princes not excepted to be void and of no effect in Law What could be expected from so Unjust a Decree but vehement Opposition and a bloody Dispute What troubles the same Patronage and Investiture of Bishops brought presently after into this Kingdom our Stories are full of But the angry Pope when he saw he could not quietly enjoy the Rights of the Crown falls fiercely upon the Crown it self and would be Master of that too and then he thought he should Rule to purpose for the Catholick Cause And for an Essay of this bold Usurp'd Power fairly Deposed the Emperor and absolv'd his Subjects of their Obedience This was certainly no Bishops business He may bless the Coronation not dispose of the Crown He may pray for a Godly and Peaceable Government under it not make a prey of it To absolve Penitents of their Sins is a Bishops work not of their Duties that is not to remit their Sins but to make them Sinners Now what was likely to be the effect of all this but that which hapned Wars and Combustions over the whole Empire Though that Pope did not long out-live that Feite of his yet his Successors and their Parasites have so ply'd the Cause ever since that time some directly some indirectly that the fire is not yet extinguished Now if the Pope met with some Princes that would not endure his Ranging thus in their Dominions but thought it high time to quit his Miter to secure their Crowns he may thank himself for it They may call it a Schism if they please but it is a Schism without a Sin That word will hurt none so much as the Cause●s and Authors of it For it is but reasonable and just That if the Pope would not know his business that Princes should know theirs This is my First Instance of the Troubles that by this means brake into the whole Church We need not go far from home for another We were in a sad case not long since in this Kingdom by a Civil War I meddle not with the fault let that sleep under the Act of Oblivion We may I trust without offence enquire into the cause of it What were they doing that gave us that disquiet Look upon the Standard set up for the War I mean the most Execrable COVENANT Quomodo legis how read you there was it not medling with business was none of their own They Covenanted first to extirpate the Government of the Church established by Law That Law with hands lifted up to Heaven they swore they would abolish The Legislative Power we know in whom it is to make or mend Laws it was none of their business In this they were certainly too