Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	ecclesiastical_a	emperor_n	1,585	5	7.0600	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

6. Exor Like as Moses was bid put off his shooes Exod. 3. and the Israelites to wash their cloathes Exod. 19. so we should keep our bodies cleane Aitiolog 1. Cor. 6. 20. Our bodies are the temples of the spirit he that destroieth or polluteth Gods temple him will God destroy 1. Cor. 3. 17. and because no vncleane thing shall enter into heauen Reu. 21. 27. Applicat 1. Against the Papists whose religious sectaries are knowne to be notorious Error 21. defilers of the flesh At the dissolution of the Abbeies there were some found that had 6. some 7. some 10. some 20. concubines as it may appeare in the acts and records of the Kings visitation at the suppression of the Abbeies as M. Bale hath set downe in his preface to hit booke De actis Romanorum Pontificum 2. This doctrine toucheth all carnall professours that make no conscience to defile themselues with adulteries fornications drunkennes which make their bodies vessels of vncleannes doe they thinke that such bodies shal be made vessels of honour which they doe here in earth so defile and dishonour for as Reuben by his vncleannes lost his birthright among his brethren Gen. 49. 4. so they lose their birthright in heauē Despise gouernment They doe not only speake euill of the person of the gouernours Doctr. 3. as it followeth afterward but doe despise and ouerthrow the rule and order of gouernment itselfe Doctrine That gouernment is necessarie and to be honoured that they which thinke otherwise are in a great errour and lead with an erroneous spirit Testim Isa. 34. 12. The nobles shall call to the kingdome and there shall be none the Prophet sheweth what a miserable state they are in which haue no gouernour Exempl Such an one was Ismael Gen. 16. 12. a wild man vnder no gouernment his hand against euery man and euery mans hand against him Againe this was the state of the Israelites Iud. 21. 25. Euery man did what seemed good in his owne eyes there being no King Exorn. Like as when the hedge is taken away from the vinevard Isa. 5. 4. so is it where no gouernour is like as a widow bereft of her husband Isa. 47. 9. Aitiolog 1. Cor. 14. 33. Because God is the author of peace and order not of confusion therefore it is Gods will and ordinance that there should be rule among men Appl. 1. Against despisers of gouernment either in general as the Anabaptists and Libertines that would haue no Magistrates among Christians or in part as the Papists that denie Princes to haue authoritie Error 21. Papists despisers of gouernment either in Ecclesiasticall causes or ouer Ecclesiasticall persons the Bishop of Rome hath trod vpon Emperours necks made them to kisse his foote to hold his stirrop to lead his horse by the bridle what is this else but to despise gouernement 2. They are reprooued which doe wilfully and stubburnly resist and transgresse the good lawes and constitutions of princes made for their owne good they must be obeied for conscience sake Rom. 13. 5. As where good lawes are made against vsurie extortion theft prophanation of the Lords day negligence in resorting to diuine seruice to be carelesse in these things and the like is a contempt of Gods ordinance namely the authoritie of the magistrate Speake euill or blaspheme them in dignitie Doctrine As it is one sinne to despise or Doctr. 4. Princes not to be railed vpon disobey authoritie so it is an other to reuile their persons Testim Exod. 22. 28. Thou shalt not raile vpon the Iudges Exemp Shemei cursed Dauid 2. Sam. 16. we see his reward for it 1. king 29. 46. S. Paul excuseth himselfe for calling the high priest painted wall Act. 23. 4. Exornat Prou. 26. 27. He that speaketh euill of the prince is as he that diggeth a pit or rolleth a stone it shall returne vpon him Aitiolog One reason to mooue vs to take heed of this euill is because they murmure against God which doe open their mouth against the Magistrate Exod. 16. 8. An other Pro. 10. 20. because the Lord by secret meanes and speedily will bring it to light as we haue seene experience that they which haue spoken wordes euen in their bed chamber against the prince haue beene disclosed Applicat 1. We may see what spirit the Papists are of who in their writings doe Error 22. rayle of our Prince and the Pope accurseth her as Shemei did Dauid but God hath turned it into a blessing as Dauid saith 2. Sam. 16. 12. 2. We are taught that we should not onely refraine our words yea thoughts from speaking and thinking euil but on the contrarie it is our part to pray for kings and princes 1. Tim. 2. 1. First of all for kings c. The seauenth lecture Uers. 9. Michael the Archangel c. First I will briefly open the sence meaning of this verse and then descend to the particular doctrines I finde two speciall expositions of these wordes one is that Michael one of the principall angels designed of God to be a special agent in the affaires of his church did striue against and resist the deuill which would haue brought the bodie of Moses to light and so haue put a stumbling blocke before the Israelites to cause them to commit idolatrie as Balaam gaue wicked counsell to Balaack Numb 25. The other exposition is that Michael is here vnderstood to be Christ as it may Michael the Archangel vnderstood to be Christ. appeare Zach. 3. 2. where he is called Iehoua and there the very same words are vsed the Lord rebuke thee Satan And by the bodie of Moses some vnderstand the people of the Iewes whose returne out of captiuitie Sathan hindred Some the Gospell which is the bodie the lawe beeing the shadowe some coniecture that Moses was mistaken for Iosua the high priest as Beza but he doeth not much stand vpon it These two expositiōs in part I receiue in part I refuse from the latter I take the first that Michaelis here to be vnderstood to be Christ from the first I take the latter part that I had rather here vnderstand the bodie of Moses after the literall sense The reasons of the first are these 1. because wheresoeuer else in scripture we finde mention made of Michael Christ is implyed as Dan. 10. 13. 21. Michael your prince but there is no prince of Gods people but Christ Reuel 12. 7 10. Michael is expounded to be Christ. 2. The word it selfe beeing interpreted quiest par deo who is like vnto God best agreeth vnto Christ. 3. This angel that did burie Moses bodie that the people should not make an idoll of it was the same Angel that was the protector and conductour of the Israelites which was Christ Exodus 32. 21. in whome Gods name was which was also Iacobs Angel Genes 48. 16. 4. Because in Zacharie the same forme of wordes is vsed translated by the Septuagint