Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	speak_v	word_n	1,857	5	3.8643	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67227	The prelates pride, or, The manifestation, that the bishops lordly government from the originall institution, is not de iure divino, by divine right, but meerely humane and contrary both to the holy word of God, the practice of the Apostles, and of the primitive churches in the purest times whereunto is added the Bishop of Lincolnes prophecie concerning the prelates.	Walker, Henry, fl. 1641-1660.	1641 (1641)	Wing W378; ESTC R3875	12,380	30

THE PRELATES PRIDE OR THE MANIFESTATION THAT THE BISHOPS LORDLY Government from the originall institution is not De Iure divino by divine right but meerely humane and contrary both to the holy word of God the practise of the Apostles and of the primitive Churches in the purest times WHEREVNTO IS ADDED THE Bishop of Lincolnes Prophecie concerning the Prelates Printed in the Yeare M. DC XLI To the Bishops of ENGLAND OH that your visards were vnmasked that your wayes might be discovered that the state might see your aime whereas now it is so much disturbed to rove to find out your seducements by conjectures Now you are a great advancer of the Chaire of Rome and by and by a child of our Church and in difficult and unsettled times betwixt both and stand out for neither And sure Rome scarce dare trust you lest you will not leave us and we are fearefull lest you will fly to them your own consciences can testifie that you affect both yet are you entire to neither give me leave to speake plainly because you are firme to neither you are troublesome to both To be too zealous in a pretended good worke is ill and so is it to sit still and be satisfied with ignorance but worst of all to know both and he firme to neither will you still abide amongst us and yet not be of us and will you still cast your eyes on Rome and yet ahide with us are you ignorant or unconstant that you still stand on doubts know your selves that we may know you either abide with us with whom you speake and cut your wings or else betake you to your wings and speake at Rome and not so trouble us both Either speake to us in the light or abide with them who worke in the darke Remember death and let the thought thereof cause your wavering to cease and be firme in your resolutions Will you not yet resolve If you meane to chuse when shall it be why not now let your learning discover to you the dangers of delay it makes you miserable in what you want doubtfull in what you have and trouble us to know what you are why will you looke to heaven with one eye and on Romes pompe with the other God cals you if you will stād for him then take a resolution to cast this Iezebell out of the Windowes of our Churches this Whore of Rome that hath thus advāced her pride bewitched you is their not just cause for what I cry Yet if you will still remaine unconstant who shall make you firme If you love to stagger yet aquaint us why you wi● thus be unconstant Surely you waver because you speake not plainly to us your words are one thing and your aime another Methinkes I see your silence with a blush to answer this conjecture as if thereby you granted this to be the cause Are you offended I am grieved and have I not cause since civill jarres have beene by you so lamentable will nothing please you but the glory of your owne partaking and the quietnesse of your owne ful-bellied peace Thinke you to finde more glory in them then in our Churches wee have one Christ labour not then for those who divide his Garments nay his very body and blood If you will bee to vs like Barnabas to Paul yet bee not to vs like Simon Magus to Peter Other Churches have complained of these distractions as well as we yet our greatest greevance is in your vnsetlednesse Thinke you the glory of Rome to be so famous for you amongst whom are severall hundreds of Contrarieties amongst her selfe which will distract you more then you expect though their Dissentions are smothered by their subtleties have not you learned of them to fight closly within doores without noise which endangered I had almost said begun frayes in the field Surely the more you labour for their policie the more you runne with them into want of Peace and if you bee not either partiall or incredulous you may easily perceive the mischiefe of their secret Differences Will you Rule the Church alone alas how full is such rule of contradiction and purposes repugnant to Christ her head If you alone lay claime to the Church as yours why doe you chide with her best members disturbe them why doe you fight with your selfe will you looke for Peace and not from GOD indeed much pompe and glory Romes Churches sonnes receive but it is better to be content with what estate Christ bequeaths to his Church Will you rather let your Soule and the Soules of all your Flockes want their food then you be taken from your Palaces Is nothing worth your respect but earthly peace But if you love your peace and glory so dearely that you will not leaue it take your peace and pompe to your selves let us have truth yet if it may bee Peace too If you love your safety and the Churches seeke rather grounds whereon to rest then excuses for your abode in trouble seeke Peace and follow Truth forsake Rome and follow CHRIST except you will rather abide in earthly pompe then come to Christ Yours if you Christs H. W. THE PRELATES PRIDE OR The manifestation that the Bishops Lordly government from the originall institution is not de jure divine by divine right but meerly Humane This is a token that they hate the Lord for that they will have themselves to be called by the name of Lords saith Eusebius in his 7. booke of Preparation THe Lordly institution of Bishops is not from divine right but meerely humane The Argument THat institution which is from men and not from the Word of God is not of divine right but humane But the institution of Lordly Bishops is not from God but of men therefore such Lordly predominancy of the Bishops is not de jure divino by divine right but meerely humane I. To prove that such institution as is from men and not from the word of God is not of divine right but humaine which I shall cleare briefly 3. wayes by Reason by Scripture and by the testimony of former Ages I. Reason it selfe is forced to confesse that such institutions as there is no warrant for in GODS Word but are onely forged by the inventions of men can no wayes be said to be from God seeing the word of God expresseth not the same except we will goe about to make humane mortals divine or exalt them as Gods or else adde to those things which God hath written and so bring those heavie plagues upon us Revel. 22. 18. that which is from God is divine but what is onely from man must needs be humane If the glory of all the wisedomes in the world were in one assembly and should conclude of some particular not exprest in holy writ such institution though never so approved by men yet is it notwithstanding humane because instituted by men onely and having no warrant from Gods holy word 2. The