Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

with the paine of it Now the evill of sinne that is in the eye should offend us as much as the evill of punishment in the tooth and we should use all means to remove it as Iob did to make a Covenant with his eyes not to looke upon a maid Job 31.1 That is we should bind our eyes with the cords of a Covenant from lusting and we should bind our feet from carrying us into temptations see vers 5.7 And we should keep our mouth as it were with a bridle Psalm 39.1 And because our sins are too strong for us we should therefore pray the Lord to turne our eyes from beholding vanity Psalm 119.37 Thus when all meanes are used to reclame our members from sin and nothing will do it thou hadst better plucke out thy eye and cut off both hands and feet then to employ them in the service of the Divell to thy eternall ruine of body and soule Againe if wee should lose a member here we should have it restored againe at the Resurrection day therefore that Bishop who had subscribed with his hand against God when the Lord opened his eyes to see what he had done he suffered for the truth and caused that hand to be burnt off which had so offended both against God and against himselfe yet I say againe if it be possible we must save the member as Paul saith no man ever yet hated his owne flesh Ephes 5.29 For we see if a man have got a hurt in his hand or foot he will use all means that may be to heal it to save his hand or foote but when nothing will do it he will rather cut it off then endure the paine and endanger his whole body For if one part of the body be in paine there is no part of the body free saith Christ if thy eye be evill thy whole body is full of darknesse Math. 6.23 That is if the eye of the body be not good to see the whole body is in danger in all places to be hurt and so the eye of the soule which is the understanding if that be not cleare the soule is in danger to be split on many rocks but let us come to Nuts exposition which is this if thine eye be evill thy whole body is full of darknesse This eye saith he is the Minister or the Watchman the which if he be blind all the Anabaptists are blind also and if he be evill then the rest cannot be good he said before that if one member did offend he must be cut off or else all the Anabaptists must perish in hell fire and here he saith if one be evill all are so if one be blinde all are blinde then I reply upon him thus that if they be all alike that if there be one bad there is none good then why should another be cast into hell to save Nut when he is as bad himselfe wel Christ saith if thy eye thy hand and thy foot offend thee do so and so but saith Nut to Christ againe if thy eye or thy hand or thy foot offend thee do so and so which shewes plainely to all men that his eye is as blinde as a beetle to discerne spirituall things Again how will Nut construe this word two eyes two hands and two feete in the my sticall body of Christ so that if one be cut off there is but one remaining and againe which is the right eye and which is the left in the my sticall body of Christ I thinke all the braines that is in this Nut knowes not how to give an answer to these things but suppose they have two teachers whom they call their eyes suppose one of these offend and be excommunicated and the other dye in the mean time and so leave them all starke blind And so the blind lead the blind till they all fall into the ditch I hope they will not provide more eyes then they have holes to put them in so that when one is gone to clap another into the hole Thus we may see the folly of Nuts exposition who would see by another mans eyes but we must all appear before the judgement feate of Christ and receive according to what is done in our owne body not according to what was done in another mans body Well thus you see that Christ here speaketh of our naturall members that in case nothing will take off those sinfull corruptions that naturally cleave to them those naturall members had better be cut off in this life then that the whole man should perish eternally so that neither politicall nor mysticall members but naturall members are meant in this place But will Nut say it is a great absurdity when the body is maimed that the soule should enter into life In this he declares himselfe to be as blinde as a beetle for all the members at the resurrection shal be restored againe perfectly but this man sees with another mans eyes and not with his owne I may suppose this is the cause why they will not allow of wars under the Gospell lest they should lose a member and so go lame to heaven He makes another absurdity saying if those corruptions that cleave to our members offend us then we must cut them off but if they do not offend us we must not cut them off and we may enter into life with our corruptions if so be they doe not offend us I answer men are of two sorts either in the state of grace or in the state of nature Now for those in the state of grace who have a new life wrought in them and they have given their members as servants to Christ Rom. 6. It must needs grieve them when those members shall act any sin saith Paul I keepe my body under and bring it in subjection 1 Cor. 9.27 Yet saith he this law of sinne that is in my members warreth against the law of my mind and against his will leads him into the law of sin Rom. 7.23 Yet when he cannot subdue those corruptions in his members it appeares plainely that they did offend him else what makes him cry out O wretched man that I am who shall deliver me vers 24. And although it be said if they do offend yet t●●s is not alwayes a word of diffidence as appeares by such places as these If God be God follow him 1 Kings 18.21 If I be a Father where is mine honour If I be a Master where is my feare Mal. 1.6 If God spared not the old world 2 Pet. 2.4 So here if thy eye hand or foote offend thee these are not words of of diffidence but of certainty only the doubt may arise from this whether thou art converted or not the which if thou be not thou art dead in sins and trespasses and past feeling and not capable to be offended at the sin of thy members Now these are not here in dispute being unbeleevers they are damier already John 3.18 Is Nut so blind

this divine law of God is despised by Libertines or as now they are more commonly called Antinomians and by Anabaptists Papists and prophane Protestants yet at this time I intend not to call them to an account for despising of that government alone as in it selfe but there is another kind of government despised of these men which is a humane government for the Apostle saith Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreame or unto governours sent by them 1 Pet. 2.13 14. This is that government which is so much despised especially by the Anabaptists to them I chiefly bend the drift of my disputation yet not conniving or sparing any other that shall dash against it or any way seem to undervalue it This humane or civill government is a state of superiority consisting in the power of commanding and in the power of the sword for the good of mankind that it is a state of superiority appeareth Rom. 13.1 Let every soule be subject to the higher power Again it consisteth in a double power 1. In commanding that is of making laws and edicts calling and conventing the second power is that of the sword and it may be comprehended under thesce 4. heads 1. In arresting 2. Imprisoning 3. In putting to death 4. In making warre in way of protection or otherwise The reason why this power of the sword is added is this to put a difference betweene the authority of the magistracy and the authority of the ministry Now this difference standeth in 3. things First the magistracy hath a power in it selfe whereby the civill Magistrate may command in his owne name but the Ministry hath power only to pronounce what God commandeth and in his name saying Thus saith the Lord none durst ever say from himselfe I say unto you but Christ alone Math. 5. Secondly the authority of the civill Magistrate is in himselfe but the authority of the Minister is not in himselfe but in Christ so then the civill Magistrate may command obedience to himselfe but the Minister commandeth it to God Thirdly the civill Magistrate hath power over the outward man but the Minister hath power only to counsell perswade and exhort So much of the difference between the Magistracy and the Ministry Secondly this power of the sword is added to distinguish the power of the magistracy from all private power as in Schooles and Families which have a power of commanding but not of the sword Lastly I adde for the common good of mankind Rom. 13.4 He is the Minister of God to thee for good or for thy wealth that is in procuring the welfare of soule and body which standeth in two things First true Religion Secondly civill justice both which are by the magistracy maintained Now here it may be demanded how farre the power of civill government reacheth I answer over all causes things and words of men whether Civil or Ecclesiasticall over Temporall things I know none that will make question of it but the Anabaptists who deny the very being of it but it also reacheth to the causes of the Church and this appeareth in that the Kings must have the booke of the Law before them when they sit upon the Throne of the Kingdome and it must be with them and they must read therein all the dayes of their lives that they may learne to feare the Lord their God and that they may keep all the words of this law and do them that their heart be not lifted up above their brethren Deut. 17.18.19.20 Secondly this we may see in many examples of holy Kings in Scripture Iosiah kept the Passeover and commanded others to keep it 2 Chron. 35.1.16 and K. Asa commanded Iudah to seek the Lord God of their fathers and to doe the Law and the commandement and he took away the Altars of the strange Gods and the high places and brake down the images and cut down the groves 2 Chr. 14.3.4 And Manasseh repaired the Altar of the Lord and sacrificed thereon Peace-offerings and commanded Judah to serve the Lord Chap. 33.16 And Josiah tooke away all the abhominations out of all the Countreys that pertained to the children of Israel and he made all that was present to serve the Lord their God Cha. 34.33 Israel served the Lord all the dayes of Joshuah and all the dayes of the Elders that out-lived Jo●huah Iosh 24.31 And the Lord raised up unto them David to be their King to whom he gave testimony and said I have found David the s●nne of Jes●e a man after mine owne heart which shall fulfill all my will Acts 13.22 And so when he was King he did not only reform his own Family that no lyar should dwel in his house nor deceitfull person should tarry in his right and slanderers he would cut off and proud persons he would not suffer the faithfull should dwel with him but yet this is not all marke saith he I will early destroy all the wicked of the land and cut off wicked doers from the Citie of the Lord Psal 102. Thirdly the command of God goes down to the house of the King of Iudah and speake unto him this word and say heare the word of the Lord ô King of Judah that sittest upon the Thro●e of David execute judgment and righteousnesse and deliver the spoiled out of the hand of the oppressor do no wrong nor violence to the stranger and fatherl●ss●● and the widow neither shed innocent blood in this place then if they do these things abundance of blessings are promised but if they do not these things fearfull judgments are threatned Jer. 22.3.4.5 21.11.12 And saith David Be wise ô Kings serve the Lord kisse the Sun lest he be angry Psal 2. Fourthly the Lord hath promised that Kings under the Gospell shall be nursing Fathers and Queenes nursing Mothers to his Church Isa 49.23 Yea Kings shall bring their honour and glory into it Revel 21.24 That is the honour and glory of their power and authority and riches also shall be all improved for the good and welfare of the Church they shall cast their Crownes before the Throne saying worthy art thou O Lord to receive glory and hoxour and power for thou hast created all things and for thy pleasure they are were created Revelat 4.10.11 And as they have given their power to the Beast so time will come the Lord hasten it that they will give all unto Christ for the good of his Church as David did 1 Chron. 29.11.12 But heare the Schisme of Brownie those independant people will set upon mee who tell us that Christian Princes and Magistrates have no more to doe in or about the Church then heathen Princes I answer but every faithfull Subject under a Christian Prince will acknowledge his place is to defend the saith I mean the Doctrine of faith all those truths which are necessary to be believed to salvation they are to defend that

should leave the word of God and serve tables but we will give our selves continually to prayer and to the ministery of the word Acts 6.2.4 And who is sufficient for these things 2 Cor. 2.16 But it may be they will object these words of Paul For ye may all prophesie one by one that all may learn and all may be comforted 1 Cor. 14.31 I answer this is Schooles disputation If any thinke himselfe to be a Prophet or spirituall that is furnished with spirituall gifts and have a willing inclination to be a Prophet to the prayse of God and the good of the Church let him acknowledge that the things that I write unto you are the commandements of the Lord vers 37. Let the Prophets speake two or three and let the other judge the spirits of the Prophets are subject to the Prophets vers 29.32 But here is no encouragement for Tradesmen to meddle with the Ministery but they will object that men of Cyprus and Cyrene when they were come to Antioch spake unto the Grecians preaching the Lord Jesus And the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11.20.21 I answer these were extraordinarily called and furnished immediatly from Christ as the Apostles and those 70. Disciples were but this manner of calling is now ceased as I said before but they will object that the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Acts 13.15 Hence they would gather that any of the brethren may preach I answer those brethren there spoken of were certaine Prophet● and Teachers of Barnabas and Simon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul or at the least some of these as Barnabas Saul and Iohn that were their Ministers ver 1.2.5 For when that motion was made then Paul stood up and beckned with his hand said men of Israel ye that fear God give audience vers 16. So that it was not spoken to all the people but for some of them to preach that were sent amongst them by the Church saith Paul have not we power to forbeare working for so hath the Lord ordained that they which preach the Gospell should live of the Gospel 1 Cor. 9.6.14 If the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnall things Rom. 15.27 So much for the ministery alone Next he blames both the Magistrates and Divines that are assembled for two things First for going about to reduce all our distractions and Schismes into one way of worshipping God I answer there is but one way to heaven saith the Lord I will gvie them one heart and one way that they may feare me for ever Jer. 32.39 Again there is but one body and one spirit one hope one God one Mediator one faith one baptisme Ephes 4.4 Then why should not all our distractions and schismes be reduced to this one way of worshipping God seeing all other ways misse of heaven Again the very end why God sent Christ was to gather together in one all things in Christ Ephes 1.10 And the example of the Primitive Christians they had all one heart and soule Acts 4.32 And Paul exhorts to be of one mind to live in peace and the God of Peace and love be with you 2 Cor. 13.11 Nay further saith he I beseech you brethren by the name of the Lord Iesus Christ that ye speake the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1.10 But will not they have our distractions and schismes reduced to one way of worshipping God then saith Paul marke them which cause divisions and offences contrary to the doctrine that ye have learned and avoid them for they that are such feare not the Lord Iesus Christ Rom. 16.18 They would lead us from the ancient Prophets to walke in paths in a way not cast up Jer. 18.15 Let us enquire for the old way which is the good way and we shall find rest for our soules Jer. 6.16 Againe we have all one Father one God created us Mal. 2.10 And Christ would have us united in one as he and his father is one Joh. 17.22.23 The second thing for which he blames the collective body of our Kingdome for supposing that the land is scourged for this cause that so many Religions are suffered affirming the contrary that the cause of judgments wrath and stripes is this that all Religions are not suffered his reason is first saith he the consciences of conscious men are as deare to them as their lives 2. Hatred will pursue them that against Gods rule will judge men for their consciences this last reason is grounded upon a false foundation for they do not take upon them to judge the conscience we grant with him that God alone is the judge of conscience and I have shewed at large that Magistrates do but command the outward man as his words and actions and if they offend herein they may punish them in their bodies and goods so then they may command outward conformity in the worship of God and if they be Hypocrites it is from themselves who are not obedient to Gods command which alone reacheth the heart It is true we must obey them for conscience sake yet not from their command but from Gods command Titus 3.1 Rom. 13.1 Now for his reason that is built upon this he saith what hatred must needs pursue them that bring all religions into one although it may be proved the true Religion but saith Christ If the world hate you ye know that it hated me before it hated you If ye were of the world the world would love his owne but because I have taken you out of the world therefore the world hateth you John 15.18 19. Blessed are ye when men revile you and say al manner of evil against you falsely for my names sake Math. 5.11 But saith he our consciences are as deare to us as our lives I answ if their conseience be dearer then Gods word they may quickly be deluded with a blinde conscience and may kill Gods people and think they do God service John 16.2 And that Strumpet in the Prov. 30.20 can wipe her mouth and say she hath done no wickednesse and we seldome heare a Malefactor plead guilty then is conscience such a perfect rule or must it rule the Word of God or Gods word rule the conscience But he replyes that every mans judgement is truth to himselfe as theirs is to them I grant it but the word of God must rule over all Neither doe they take upon them to frame a government for the Church but they search the word and endeavour to find out that forme that God himselfe hath set