Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	evil_a	good_a	4,841	5	4.5571	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27512	A short view of the prelatical church of England laid open in ten sections by way of quere and petition to the High and Honourable Court of Parliament, the several heads whereof are set down in the next two pages / written a little before the fall of that hierarchie, about the year 1641, by Iohn Barnard, sometime minister of Batcomb in Somerset-shire ; whereunto is added The anatomy of The common-prayer.	Bernard, Richard, 1568-1641.; Bernard, John.	1661 (1661)	Wing B2034; ESTC R17815	85,593	122

General and Continued Rule will make but a scurvy Building Now to the rest of the short Cuts and Shreds rather Wishes than Prayers as Mr. Cartwright truly calls them for which Doctor Boyce falls foul upon him with an Invective Declaration In his Comment on Dominus Vobiscum not with refutation which course suits not with learning much less with a Minister calling it a rude speech savouring more of the Shop than of the School but the abilities of the man is far above his calumny and why doth he not fall a railing at him for answering the Rhemists in charging the Masse-book with the self same fault Mat. 6.7 where he calls them short shreds patched up to make a wearisom scrvice upon the long last what patched Petitions how scatteringly disorderly divided to the number of thirty or forty what interrupting pauses posting on again with Let us pray In this they are like unto little Girles who setting themselves as though they would sew they cut abundance of Cloth into useless shreds doing no good but hurt And yet for further discovery of this unmethodical and unmannerly dealing let us put this Query to the maintainers of this patched Service Ibid that Mr. Cartwright puts to the Papists for the mammocks of their Masse-book If such a suit saith he were offered to a mortal man would he not rather think himself mocked by the suppliant than honoured After the same manner speaks God to the Jews Mal. 1.8 Offer this now to thy Governour will he be pleased with thee or accept thy person saith the Lord of Host And if any object that God speaks there of the Blind and the Lame the Answer is easily made whatsoever is not of God in his Service for matter or manner it is blind and lame for the closure of this dismembring of Gods service we annex the tossing or driving the Service between the Priest and the People for either the People pray with the Priest or they repeat his Prayer or they add some Responces or Answers all sutable to Gods service Sir Thomas Moore was so zealous in this way that he did officiate at the Mass in his Surplice If the Minister be Gods mouth and the Peoples stand between them in things pertaining unto God Heb. 2.17 is it not a gross absurdity That when an Ambassador of State is delivering an Ambassage to the King that the standers by or attendance though much concerned in the business should set in with the Ambassadors speech or repeat what he saith or interrupt his speech with a pause of a Responce This interrupting course in Gods worship is every way more gross as much as the high and dreadful God is greater than the greatest King and we are to take notice that God will not be mocked Gal. 6.7 To shut up the Point one thing we cannot but wonder at why the Popish Prelatical Priests do admit the common People a share in saying of Service who will not have the People in any case to try Act. 17.1 3. much less to judge of the Doctrines of their Teachers abusing the very Scripture that makes against them for they call themselves the Clergy alluding to the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pe● 5. which signifieth the lot or portion arrogating to themselves the Lord to be their portion and they to be the Lords But by the way of opposition they account the People no better than unhallowed Psal 26.15 or carnal People calling themselves abusively by the name of Spiritual which with the former name Portion agreeth to all Gods people but we conceive the reason to be this 2 Cor. 2.15 Gal. 6.1 that by filling their brains with the froth of that stuff and their mouths with that confused noise of words which the most of them regard no more than the Fool of Windsor that could sing all the Service and how should God regard it this they do we say to shut them out from the Soul-saving-Word and the Word from them and then the Priests bear rule or tyrannize over them at their pleasure Now we have done with the Arguments arising from the Essential Bulk or Integral Parts of the Book whence we desire your Honours to consider how from four impregnable Arguments namely from the Name the Rise the Matter and Form or Manner we have necessarily evinced the ejection of the Service-book all which we briefly sum up thus That Worship of God which for Name Original Matter and Manner is naught all over is not to be suffered head nor tail but wholly to be cast out of Gods house But the Liturgy or Service-book is such a Worship c. Therefore it is to be cast out CHAP. VII Of the Effects FRom Arguments taken from the Nature of the Thing we come to some Arguments Collateral yet forcible enough to evince both the Equity and the Necessity of our desire And first from the ill Effects of the Book and that not accidentally which might haply excuse the Cause but properly and originally h●●ding alwaies in tali vel in tanto an evil effect argues alwaies ●n evil cause an evil Bird comes alwaies of an evil Egg as bad fruit of a bad tree yea the evil cause is alwaies worse than the effect Nam prepter quod aliquid tale est illud ipsum est magis tale that which makes a thing evil is worse it self for method sake we will reduce the evils of the Service book into 4 Heads distinguished from their several objects as 1 It shews its evil effects upon the Ministers 2 Upon the Ordinances 3 Upon the People 4 Against God most of all Sect. 2 Tim. 3.3 Mat. 13.52 1 Sam. 9.9 Isa 56 20 1 Cor. 4.15 Eph. 4.11 First upon the Ministers it worketh pernitiously whether they be good or bad work-men or no work-men to instance in the latter where Ministers should be apt to teach furnished with old new Seers Watch-men Begetters of Sons unto God builders up of the body of Christ But this Book settles such blind fellows over People who can neither feed nor lead What we pray you is the procreant and conservant cause of dumb Doggs that cannot bark idle Shepherds saying Sir Johns meer Surplice Service-book-men such as cannot do so much as a Porter in his frock for he doth service the Priest only sayes Service is it not the Service-book A Priest in London when he heard the Service-book should down made this his main Argument or rather idlement why it should not If they remove the Service-book saith he What shall all the Reading Ministers do they must go begg starve or steal 2 Thes 3 10. for work they cannot the words were to this effect not remembring the Apostles principle He that will not labour shall not eat Some years ago a very godly man being convented before that High-Commission was asked by some of them what he thought of the Service-book the man being

in pressing of that Book and other like stuffe their insolent domineering over Nobility and others yea their daring attempts to set a-foot their interdicted power and their supercilious insultations their proud words and affronting attempts vented by themselves and their Priests even now when the hand of the Lord is lift up against them which they will not see but they shall see it in this they are worse than the Egyptians or Philistims 1 Sam. 6.6 who were content the Lord his hand being upon them not only to let the Ark of the Lord go but also sent it up in the handsomest way that they could taking Egypt for an example in this their insolent striving against God and his Truth they may be compared to the Peasants of Lycia Metam Ovid l. 6. lib. 1. de fals Religione whom the Poet seigneth to be transformed into Frogs for their cruel and barbarous usuage of Latona of whom Lanctantius also makes mention but the Poet tells us that for all the Metamorphosis they left not their old manners Litibus exercent linguas Et quanquam sub aqua sub aquis maledicere tentant Englished thus Their brawling Tongues but setting shame aside Though hid in water under water chide Or with Du-Bartus in this posture they may be compared to Lizards or Snakes cut in pieces Threat with more malice though with lesser might And even in dying shew their living spight Or as God said to Moses of Pharoah that he would not let his people go no not with a strong hand that is he will stand out with God Exod 3.19 so do they they will not let the Ordinances go the Liberty of the Ministry go they will not let the kingdom of Christ go though Gods strong hand be out against them but as he fell at last so shall they all their houshould-stuff and never rise again the Scots have put them in the Pond Judg. 7.17 let the love of the truth lead you and their practice be to you as a speaking emblem in the words of Gedeon Look on me do likewise We will shut up the Point with a Parallel of loyal entertainment of Kings in their Inthronization the men of Judah the men of Israel contended zealously who should be most Officious in Crowning King David though he was crowned before Judah annointed him King over them and Israel did the like over them 2 Sam 24.5 and to bring the parallel nearer home what pious emulation was between us our brethren the Scots to set King James of blessed memory upon the Throne of England 2 Sam. 5 ● Deut. 17.15 they might both deservedly say for they shewed it in effect that they were his flesh and bone as Israel said to David he was no stranger as the Scripture hath it but a King from among his brethren never King was received with greater concourse higher magnificence and more applause this made the Kingdoms as Jerusalem Ps 112.1 as a City compacted in it self which the Septuagint translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partici ation or communication together often indeed attempted but never effected till then but now blessed be the Name of God in a more loving league and stricter bond than ever contending who shall do God and his Majesty that now is most service shall we not then joyn with them heart and hand in bringing the Lord Jesus the King of glory into his Kingdom he hath shewed himself no stranger amongst us but done great things for us but to the woe of our hearts we have used him too long like a stranger in keeping him at doors and the door upon the hinges Now let us set open the gates Rev. 3.20 and bring him in with triumph which will never be done so long as the Prelacy and the Liturgy or either of them keep the house Non patitur regni socios Christ will have no consort in his Kingdome much lesse an Antichrist Christ bare many calumnies and injuries from the Jews at his arraignment under Pilate and past by many things not answering again but when Pilate came to meddle with his Kingdome he would not let that pass but freely avouched it Art thou a King saith Pi●ate thou fayest I am answered Christ and to this end was I born Joh. 18.37 1 Tim 6.13 and for this cause came I into the world that I should bear witnesse ●nto the Truth of which words Paul giveth this testimony that Christ before Pontius Pilate witnessed a good confession which words of the Apostle have two remarkable things in them First that Christ hath a Kingdom which he will vindicate in despight of all opposing power wherein he will have his own Officers Government and Service to take place Secondly that this course must continue till the coming of he Lord Jesus and every one that is of the truth especially Ministe●s and Magistrates must maintain it as they will answer it at that day for this work God hath brought you together and if you should divert this work so exemplified expressed by Command which God forbid then might Christ say unto you 2 Sam 19.12 as David to his Kindred ye are my brethren ye are my bones and my flesh wherefore are ye the last to bring back the King Wherein if you will not be faulty but intend as we verily hope you do to bring back the King then let it be your special honour to make the paths of the Lord streight by removing of that rubbish Sect. that the King of glory may enter in The second Motive is from the Danger of not removing of the Service-book Craesi filius Danger as all knows is the strongest motive to cause a people or Nation to take heed Histories report that danger hath made a dumb man speak The danger from this Service-book may be looked upon in a twofold respect namely a priori from that which is past and a postoriori from that which is like to ensue the former may also be looked upon in a way of prophecie or in a way of performance the men and servants of God to whom he was pleased to reveal himself in more than an ordinary way especially in time of persecution or some pressure lying upon them have foretold how the house of David should wax weak and the house of Saul should wax strong that is Popery should make head and the truth of Christ should suffer much and many in tryal should forsake it according to that of Simeon a sword shall pierce thorow thine own soul also that the thoughts of many hearts may be revealed Luk. 2.35 where by the swords piercing of the soul according to all the ancient is meant the wounding sorrows of the Mother of Christ at his sufferings and by the revealing of the thoughts is meant the discovery of some stumbling or taking scandal at his death Chrysostome Austin Origen Ambrose Theophylact and what is the ground of all this