Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	heresy_n	schism_n	1,495	5	9.7460	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91916	Divisions cut in pieces by the svvord of the Lord: or, A discourse on a text of Scripture, of the unlawfulness of divisions in the Church of God, upon the highest pretences whatsoever. By John Rocket, minister of the Word at Hickling in Nottingham-shire.	Rocket, John.	1650 (1650)	Wing R1764; Thomason E593_18; ESTC R206903	50,803	87

5.20 having before discovered the fountain there being two heads in every gracious man as vers 17. Flesh and Spirit and these two strive first for passage now if such streams as these flow from us they proceed from the flesh And these very Three things are enumerated in that Catologue only translocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strife or Contentions Envyings or emulations divisions or Sects Thus he sets the works of the flesh and spirit contradistinct and oppositively so does James Chap. 3.14 15. But if ye have bitter envying and strife in your hearts glory not and lie not against the Truth This wisdome descendeth not from above but is earthly sensual devilish Earthly and heavenly wisdome where we find these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same order as in my Text. the nature of earthly wisdome wisdome falsely called was to envie out-strive weary one another with divisions such was humane wit and wisdome the Apostle he follows these witty actions home and discovers the rise Jam. 4.1 Well it s plain then that these envyigns strifes and contentions and divisions are properly the workings of a carnal and unsanctified spirit But to the words Whereas there is Envying Strife Division Mark their series and graduation first Envie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pectore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in linguâ et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in operibus that begins to kindle first in the heart and burn and burns till it set fire on the tongue and then breaks out Contentions and from words it falls to deeds that from jarrings and scoldings they quite fall asunder and part whence are your Divisions First then a word of your Envyings The word in the Original comes of a word that signifies To boyle with heat and this envying is a boyling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence those Epithites pallidus irâ Hes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement hot discontented and troublesome motion of the affections against a person or cause not beloved but an enemy to something that the party so affected loves And as men that deal much in the fire waxe pale and wan Such is the Description of anger with the Poets See it elegantly in our English Virgil. This is zelus invidiae non zelus conjugalis or ipsa invidia as rightly translated so doth this fiery affection dry up the good qualities of the Soul contracts and draws into himself all the good desires nay the very good looks he owes to another as it takes away the colour of the face looking like death and by his looks promising no lesse in some degree or other to the party disaffected so that with the colour of the face departs the goodnesse of the mind This is the nature of this anger this emulation this envying betwixt one another and here is the difference betwixt anger and envying though confounded in the translation that Envie is a continued Anger Quo quidem malo nescio quis nostrum caret c. et postea nescio quis possit regnum Dei possidere cum is qui irascitur separetur a regno Inter Iracundiam et iram hoc interest iracundus semper irascitur iratus pro tempore concitatur Hier. Comment in Gal. p. 937. vide Weems the portraicture of the Image of man vol. 1. p. 188. or a real fervent and hearty desire of an other mans evil arising out of anger to which all are subject viz. Anger and God owns it in himself and so it is good according to its object and carriage as zeal is likewise only as it is sinful hatred hath an injury for its object but envie hath the prosperity and happinesse of others for its object As David conquering of Goliah made Saul envy him and the Prodigals good and free entertainment provoked his Brother And therefore farre worse then anger or hatred 2 This cannot continue long in the heart undiscovered being in a multitude one Church burning with envie in Spirit against another but as heat causing aire in any concave bodies produceth disquiet motions till it findeth its passage and as hot boyling liquors will arise out of the belly over the lips of the Pot so this will out of the mind and perplexed thoughts and break through the mouth and tongue into railings strifes invectives contentious disputes c. which is called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuously used and translated When men out of an affectation of glory and desirous of victory encounter with men professing and eminent in the Truth begin unnecessary strifes and endlesse disputes about words things of indifferency cases of suspition and most about things when resolved not much making for edification but in the mean while to continued perturbations from the practice of which and the society of such dispositioned men the Apostle frequently warns and dehorts Timothy 3 These cannot continue long but from words to blows the Apostle therefore adds to this Wars Jam. 4.1 or at the least to Divisions For if they envy and then jarre and quarrel and will not humbly and carefully take up as seldom men of such spirits do these cannot continue long together in one Church and Congregation but must divide and that in opposition and despight one to the other And here follows after envying and strife these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisions Amos. 3.3 We see one house could not hold Isaac and Ishmael because of Ishmaels proud contentions and fond mockings which is more subject to the base-born then the free and true born of the Lord. We see that Lot and Abraham could not dwell neer together for this but divided far asunder though Lot fared never the better who was the cause of the division and could not stoop to Abraham his betters And so it is in the Church of God for after strifes and envying then comes Sideings Parties Sects Factions several Churches according to the things they envie one another and strive with one another about And this comprehends Heresie and Schisme which arises from Envie Pride and Strife and consummates the divisions Envie is the first rise that divides the tongues and makes one say this and another that striving for mastery and glory above another and hence it is That one will not see as an other will not speak as an other will not walk as another but will contend against them to vex and dishonour them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum scilicet sibi unusquisque eligat disciplinam potius doctrinam quam putat esse meliorem quicunque igitur aliter scripturam intelligit quàm sensus spiritus sancti flagitat quo conscripta est licet de Ecclesia non recesserit tamen haereticus appellari potest c. Hier. in Gal. p. 936. will divide from them to ecclipse and lessen their glory Hence comes many an Heretick which is not dirived from the Latin word Haeres but from the Greek 〈◊〉 〈◊〉

small drop follow their sweet and pleasant showrs it may contribute as much as a drop can do to this barren and thornie Church of ours You heard before that a carnal minde is the cause of these That Satan Hereticks Jesuites c. are great promoters and aggravators of these miseries But to passe by these I speak to them that have been and may still seem to be in and of the Church of Christ and the hinderances of union lies on the score Of the Magistrate Minister People First Of the Magistrate whose duty it is to be so farre from scattering coals in the Church and throwing in their bones of division that they should be one of the filii olei on the left hand of the Candlestick to speak peace unto her and put forth her fires but the reason why they abide still divided and stand farre off from one another nay in part Adversaries is because Of an Unwise Cowardly Self-interested Magistrate 1. An Unwise Magistrate that knows not that it is his duty to look after the peace of the Church as well as of your Common-wealth when need requires and in Policie he might labour for that Ecclesiasticall Unity being a great prefervative to his just authority and is sure to rule well amongst them that are pure peaceable conscientious And truly it is a most sad thing to have men more rich then wise more popular then religious to rule over us that know not what duty they owe to God in the Church as well as of the Church in the Common wealth But will you understand is it persecution to doe justice or is there any justice for a wronged a defiled Church Are not * Non distinguendum est ubi Scriptura non distinguit Bolt Arraign of Error in loc Rom. 13. all evill doers to be punished is not sin that is indicted and made cleer so to be to be prohibited is this to offend and force conscience that only falls under the power of God * Si quae igitur adversus vos le ges constitutae sunt non bene facere cogimi ni sed malefacere prohibemini Aug. cont lit Petil. l. 2. cap. 38. to hinder the publick profession of that which is evill Have any power to grant a Toleration to all Religions and not a power to restrain any or can you lawfully confirm any and dissolve none Is Christ in the shadow more to be protected and cared for then Christ in the substance and are Kings and Princes more to adore and serve Christ coming then Christ come Cannot his Gospel challenge your sword as well as his Law and because the equity and reason of the generall precept is not clear enough to you do you expect divine particular instructions under the Gospel or is it a lesse sin to be a false Apostle then a false Prophet Know you not that the winepresse as well as the watch-tower is set within the hedge of the Vineyard or do ye expect that God should immediately from heaven declare his dislike of such evil doings execute justice strike them with blindnes or cast them into a bed of sicknes if you were not Christians you might expect it or if your Christian eyes were open you might see very much to convince you herein in fearfull examples Be wise then O ye Judges and kisse the Son with honour and reverence offer to your King all you have your golden Scepter as well as your Box of Myrrh and ointments your sword your glittering sharp sword as well as you glorious Scepter and know that Christ calls for this now and will once require an account for the use of all he hath given unto you And lo then if you be wise the child Jesus swadled in his Truth and Government is laid before you The Harlot cryes divide him divide him the true mother falls down at your feet weeping and beseeching you for the Lords sake not to cut him not to divide him let her have him whole all or none Is there not a wise man amongst you to decide this 2. The cowardly Magistrate that is so wise to understand this yet he would be as wise as to save himself he is afraid of a frown their threats that maintain division are high and lofty and themselves in power and its good to act within a safe line and to dare no further then we may safely returne its good to walk on fairly in a Magistrates pace and take notice of none on either side let them alone and part themselves he that thrusts in betwixt two Nec Christiani ultrà aut durare aut esse possumus si ad hoc ventum est ut perditorum minas atque insidias pertimescamus Cypr. Ep. ad Corn. oft hath the most blows and the least thanks and so the truth lies shred on the ground trodden on and none will gather it up Oh where is the publick spirit fit for such a publick person Did Moses Nehemiah c. fear their lives in resisting and punishing a people deparing from God Know that the Lord threatens such as doe remove the bounds Limites Ecclesiasticos Hos 5.10 The Princes of Judah were like them that remove the bound therefore I will pour out my wrath upon them like water and such as doe not with might and main maintain the truth Jer. 9.3 Jehu and Elias had other spirits and in this respect though the one good and the other bad put on the same spirit both being publick persons publickly shewed themselves in the front of Gods people against the enemies of the Church 1 Kings 19.14 2 Kings 10.16 God equally stood towards them both in calling them to publick offices his cause equally concerned them both according to their places and they both acted according to their capacities Jehus sword was to be as keen as Eliahs tongue but the Lord grant that our tongues be not so much the more too sharp with some by how much the more the Magistrates sword is too dull Do you expect that the Lord should not act for himself yet if he do look that you taste deep in the cup of astonishment and that you must bear the heavier for your toleration your cowardly and ignoble spirits With a very little variation if and at all is that true in this sence Isai 59.16 And hee saw that there was no man and wondred that there was no intercessour therefore his arm brought salvation unto him and his righteousnesse it sustained him No man stepping in betwixt God and the people not a Moses eminent for acts of prayer not a Phinehas with his act of righteousnesse it s well if you have yet left an Elias to pray and preach to you to help to pull down that untempered morter wherewith others build else it might stand so long as it could stand for such poor and weak spirited Magistrates and there would not then be a people in the world more miserable then you 3. The self-interested Magistrate as for