Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	good_a	work_n	2,753	5	6.1002	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81785	Johannes Becoldus redivivus or, The English Quaker, the German enthusiast revived : visible in this narrative. / Translated into English, for the use of his countrey-men, by J.S. ; Written long since in French by Guy du Brez.	Brès, Guy de, 1522-1567.; Scottow, Joshua, 1618-1698.	1659 (1659)	Wing D2413; Thomason E2137_3; ESTC R208359	48,581	94

own and that it was impossible for any to be both rich and a Christian Who would not wonder to see the foolishness of these poor people they would carry neither shooes staff nor money in their purses like begging Friers they consider not the meaning of that Scripture The use and practise of the Apostles declare fully that our Lord said that to prevent his disciples from being sollicitous for things needful for their journey seeing they should not want because the labourer is worthy of his hire this Christ instructed them in when he said When I sent you without purse without scrip Luk. 22.35 without shooes lacked you any thing They said unto him Nothing He saith unto them Now he that hath a purse let him take it c. As for preaching upon house-tops what he had told them in their ears it is no more but that what he had told them in secret they should preach openly And as for washing of their feet he would signifie nothing else thereby but that out of love we should be helpful one unto another for then they had other kind of shooes then we have now so as their feet were soiled with travelling and therefore they rightly washed their feet which now we have no use of being shod after another manner Our Anabaptists who practise this I would have them to consider how comely this is for it may fall out through want of women that men must wash their feet which how seemly it would be let them judge When Christ saith we must be as little children Mat. 18. it is not said We must be children and become foolish but that we should imitate the plainness integrity which is in little children and that is it which the Apostle Paul holds forth when he saith Be not children in understanding but in malice c. in understanding be men and every where in the Scriptures their wanderings and vagations are condemned 1 Tim. 5.8 for he saith Whosoever taketh not care of his own c. And let every one abide in the calling wherein he is called c. As for the Community of Goods whereof they make so much Plato taught it the Essenes had all things common Community of goods and this was sometimes practised in Jerusalem but when it is said Act. 4.32 They had all things common c. Luke understands it of many and not of all for it is manifest that all did not so because it is particularly specified of some saying And Joses also sold his possession if all sold their inheritances there was no need of naming particular persons for particulars are comprized in the number of all he intends not that all the faithful sold all that they had but as much as necessity required it was in the liberty of every one as Peter told Ananias When the field was sold was it not in thy power Act. 5. c. It is very evident that Christians possessed proprieties and that there were some very rich who left not their riches to put them into a common stock Abraham was very rich this is not to be rejected though in the old Testament Gen. 24.33 for he is in the new Testament called the father of the faithful Yea Christs speech Mat. 25.35 fully teaches us propriety in goods So Paul 1 Cor. 16.1 2 Cor. 8.10 2 Cor. 9 6 7. Rom. 12.13 Gal. 6.6 This communion was not in the Church of Ephesus Eph. 4.28 neither in the Church of the Philippians see Phil. 4.18 The Apostles charge concerning rich men proves propriety 1 Tim. 6.17 John alloweth propriety 1 Joh. 3.17 so Heb. 10.34 Jam. 2.25 Theft is forbidden by God and therefore no community Were not Isaac and Jacob and Job and Joseph of Arimathea rich and retained propriety in goods Lazarus with his two sisters retained their house The women and Luke ministred of their goods unto Christ Dorcas Lydia Cornelius had propriety in their estates c. Much more is said to this purpose but this may suffice Moreover then the multitude of believers for the most part were very poor as Paul saith Brethren you know your calling not many noble c. This was not done in a disorderly way but in good order it being committed unto the Apostles to distribute according to their judgement to poor believers among the Jewes who were hated had not means to get bread and because they who had estates were plundered or were in danger of confiscation of their estates for this cause it may seem the Holy Ghost timely set them a work thus to dispose and expend their estates which otherwise would have been lost at the destruction of Jerusalem by Titus and Vespasian which came shortly after before which ruine the Christians were retired from Judea as Eusebius recites but these Anabaptists would put all the world in a confusion by their community of goods and that they might enjoy other mens labours but it is worse for them to bind all men unto it upon pain of damnation Of the spiritual Anabaptists who are separated from the world AS for the Anabaptists who call themselves separated from the world and are wholly spiritual they say they will have nothing in common with the Gentiles as they call them not fasting observation of daies life eating and drinking c. These establish a rule how plain their garments must be of what stuff how long how large of what matter and how for manner they forbid the use of all costly garments calling such as use them Gentiles and Pagans when they see any laugh or be cheerful they cry Wo unto you that laugh now for ye shall weep They fetch continual deep sighs and are alwaies sad they reject all feastings and banquets at Weddings all use of musique and as for that speech Rom. 12.1 they have it alwaies in their mouths Fashion not your selves unto the world they alledge it as if the Apostle had intended to change the nature and property of all things and as if so be he commanded us to go upon our heads because the Gentiles go upon their feet or to speak with our feet and hear with our heels because the Gentiles speak with their mouths and hear with their ears Whereas the Apostle understandeth no other thing then that we should not imitate the world in that which is evil which the Apostle John saith Love not the world nor the things that are in the world for all that is in the world the lust of the flesh the lust of the eye and the pride of life is not of the Father And the Apostle Paul expoundeth this Ephes 4.17 when he chargeth that we should not walk as the Gentiles walk in the vanity of their understandings It is folly in them to draw these words from the true sense to make them condemn a multitude of things indifferent as some of them will not put on a clean shirt upon Sunday because unbelievers do so some will not call

unto them to parly a young man of a Noble Family whom Muntzer against the Law of Arms had slain herewith the Princes being provoked caused the Alarm to be sounded and ordered their Battle in array The Lantgraves Oration Philip Prince of Hessia exhorted the Souldiery to carry themselves couragiously and to perform their duty shewing them that although the accusation charged on them by the enemy should be true yet it was unlawful for the Communalty to take up arms against the Magistrate which might be proved by Testimony of the Scripture 1 Pet. 2.13 and that yet be would neither excuse himself nor the other Princes from their faults They cover themselves with the Name of the Gospel but in truth they forge nothing but thefts robberies and the like mischiefs their endeavour is to take from others to abolish Magistracy to offer violence to other mens wives and children and to commit all crimes without punishment and seeing under the fair and holy Name of God they cloak such villanies and execrable misdeeds there was no doubt but God would avenge those injuries wherefore every one ought to fight against them as against robbers and so to maintain the publique peace and to defend every ones estate with their wives and children The caus of the war is most just and had be not been assured that the work had been acceptable unto God Rom. 13.2 3 4 5. who hath put the Sward into the hand of the Magistrate he would not have been there This Oration being finished they came to close and no sooner were the Artillery and small shot discharged but these poor people as men amazed and deprived of understanding neither defend themselves nor set themselves to flight for safety but sang their vulgar song to invoke the aid of the Holy Ghost some trusting in the promises of Muntzer waited for succour from heaven The Harquebusses being discharged they began to re-inforce the battle and to slay them right down then they betook themselves to flight all in a rout toward Francuse some of them drew off to the other part of the Mountain and some the while bare the brunt of the Battle in the Valley against the horse of whom there fell one or two but so hotly were they pursued 5000 Slain that there were 5000 left in the place soon after this slaughter the City of Francuse was taken 300 Prisoners and neer 300 prisoners which were beheaded Muntzer having gained the City by flight hid himself in an house neer unto the Gate whither by accident there came a Gentleman whose waiting-man going up to see the rooms he found a man laid upon the bed who asked him who he was and whether he was not fled from the Battle and whether he was not one of the seditious By accident there lay a purse neer unto the bed the other taketh up the booty and having opened it he found therein Letters whereby Albert of Mansfield did admonish Muntzer to desist from his enterprize and not to cause the poor people to mutiny these Letters when he had read he asked him if the Letters were not directed to him which he denyed very stiffly until being sharply threatned craving pardon he confessed Munzter taken that he was Munzter being taken he was brought before George Prince of Saxony and the Lantgrave being asked of them what moved him so to abuse the poor people he replyed that he had done but his duty and that those Magistrates that would not receive the Gospel were so to be dealt withal The Lantgrave puzzled him proving by Testimony of Scripture that the Magistrates ought to be had in reverence and that all seditions were forbidden by God and that it was not lawful for a Christian to avenge his private quarrel whereunto Muntzer had not to answer Tortured afterwards he was put unto grievous torture and as by greatness of the pain he cried out George Duke of Saxony said unto him Truly Muntzer you endure at present but think also upon the ruine of so many people which this day by occasion of thy sedition are slain he answered much laughing that they would so have it he was afterwards brought to Welderung a City of the Signory of Mansfield where he was sharply drawn put to torture and confessed what was his deliberated purpose and who were the complices of his Conjuration The Princes being come to Welderung and Mulhuze they caused many of these seditious persons to be beheaded and among the rest that bold fool Phifer of whom there hath mention formerly been made then afterward Muntzer was brought into the field who found himself very much discouraged and overwhelmed in this extremity so as without help he could not give account of his faith as it commonly falls out with such in the like case Henry of Brunswick to help him caused him to say after him when he was ready to die he confessed clearly and loudly his fault and errour and being surrounded with Souldiers he exhorted the Princes to use greater pity towards the poor people and that by this means they should not need to fear he admonished them also to read diligently the book of Kings which are in the holy Scripture his discourse being ended Executed they cut off his head From this marvelous defeat discomfiture several escaped who seeing their sedition profited them not and that the Prophets were slain with their brethren and companions instead of repenting and acknowledging the pestilential venome that lay hid in their Sect they assemble at Munster the chief City of Westphalia Those that escape get into Munster Pretend humility cary out against the Magistrates power and first made semblance of humility holding forth nothing in them that was splendent or magnificent yea they reproved and cryed out against all excellency greatness and magnificency they held forth outside-holiness and cried out against the sword and power of the Magistrate riches and honour were rejected by them as loathsome vomit at least as they made shew of they spake of nothing but of the mortification of the old man and of the renewing of the spirit and of a life wholly dedicated unto God above all they despised the world and the things that are therein but it was because they could not yet play their pranks nor themselves have dominion nor make a new world according to their model as they afterwards shewed unto all Bernard Rotman preaches the Gospel with success He and other Ministers present Articles against Popish errourr In the year 1532 Bernard Rotman began to preach the Gospel without the City of Munster in the Temple of St. Maurice and that not without great effect insomuch as that there being certain Ministers they presented thirty Articles unto the Magistrates wherein all the errours of the Papacy were contained submitting themselves unto all punishment if they did not prove all these Articles to be false and repugnant to the word of God the Senate