Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	know_v	work_n	2,986	5	5.9689	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02400	The Romish chaine. By Edmund Gurnay, parson of Harpley	Gurnay, Edmund, d. 1648.	1624 (1624)	STC 12530; ESTC S121205	26,705	112

of the Body which is most preposterous and also in case no such head growes vp for that either the Body must remaine without a head which will still be monstrous or some other member must supply the heads place which will be miserably ridiculous For when the inferiour members which cannot discerne a Head from a Hand or a Foote but only by the outward shape and figure therof shall see suppose a hand or at least that which is like a hand to be in the place of the head they must needs a great while take it for but a fellow member and so not doe it that respect and obedience which to the Head is due and then when at length after many admonitions they haue learned to see the power of an Head vnder the shape of an hand yet withall when they shall also learne how that hand came there namely by cutting off the vnsound or foolish Head what remaines but that they thinke it necessary at least lawfull for them to obserue whether that Hand be found or whether some fit of a Chyragra be not growing vpon it which if they finde what else but that some other member be thought of for the place and then who perhaps so likely to put forward as the Foote which if it attaines to the place of the Head as it must needs be a miserable shame and confusion to the Domesticke members so how can it bee otherwise then a most horrible scorne vnto the forraigne enemies and as good sport as the walking of men with their heeles vpwards is to idle beholders Yea what more vniust euen in the eies of common Sense then that the Master-builder should bee at this passe either to giue account of the soundnesse of his worke vnto those which are beneath him or else to be at their mercie to haue the Stage pulled from vnder him But Christian Reader I feare mee you thinke I haue committed an excursion and yet I pray suffer mee to answer one Obiection more which is thought to be of Demonstratiue force for the Intitling the Spirituall man to the Throne before any and it is this The first Adam vpon his fall did forfeit all the domini and titles which the Lord vpon his Creation had set him in Such therefore as haue no other birth but from the first Adam can haue no title to dominions or authorities whatsoeuer and therefore they which are borne of the second Adam vnto whom the first Adams inheritance must lapse vnto must be the only true Heires thereof and consequently as men are more or lesse borne of the second Adam that is as they are more or lesse Spirituall they shall more or lesse haue titles to Kingdomes Lordships properties or capacities whatsoeuer and no otherwise Wherevnto wee answer first that though Adam vpon his fall did loose the sweetnesse of his dominions the curse of God inuading it yet does it not follow but that he might still retaine the state and title thereof euen as a rich man when hee falls into some tormenting desease and so hath no ioy of all his riches yet still remaines seazed and possessed of his riches neuerthelesse Secondly the estate and dominion which God gaue vnto Adam though it might be a ioy dignitie vnto him yet was it principally to bee taken in the nature of a charge which charge it was not in Adams power to auoid or forfeit vpon his trespasse and fall but rather to double and increase it thereupon a mans voluntary dashing his abilities being no dispensation for his duties negligence being of no more force to discharge vs then voluntary ignorance is to excuse vs. Thirdly that the Lord did make vnto the first Adam a generall grant of vniuersall propriety and dominion we expresly find Gen. 1.28 c. but that hee did reuoke the same we finde not Paradise indeed both the heauenly the fruition of God and also the earthly the Garden of Eden we find expresly that it was taken from him but wee also finde as expresly that it was giuen him only vpon condition of his obedience whereas the donation of vniuersall dominion had no such condition annexed vnto it Fourthly had Adam apprehended that superiority and dominion should vpon his Fall be conueyed vnto men by the course of Grace and not by the course of Nature hee would neuer haue intitled his vngracious first borne vnto all his possessions as the name Cain signifies and left nothing for his best-borne but the younger brothers portion vanitie as the name Abel signifies Fiftly the Lord euery where so establishing the Hethen Princes in their States and Kingdomes as Pharaoh Nabuchadnezar Cyrus Ahashuerosh Darius Caesar c. who had no kind of right therunto but by the Law of Nations which hath his originall only from consecrated reason the Law of the first Adam of whom only they were discended the second Adam being to them vnknowne it may sufficiently teach that no reuocation of originall Dominions did follow vpon the fall But finally and principally and in stead of all may be this for that the second Adam and his line vnto whom only such supposed forfeiture was to extend did neuer make the least title or claime thereunto either when he was first promised or when he was first made manifest in the flesh For as concerning the time when hee was first promised so farre was hee then from taking any vantage of the Fall as that the first mention of him did promise a Succour against our Enemie that gaue the Fall in these words The seede of the Woman shall bruise the Serpents head Likewise his first-borne Abel who by faith in him offered the the good Sacrifice was so farre from attayning any superiority by vertue of his being borne of him as that it proued the only cause of his earthly ruine his Brother therefore hating him because his works were good and his works wee know being therefore only good because he was borne of him So also the Patriarkes and holy men in their times did they not alwaies account themselues rather loosers then gainers by this second birth they euery where vndergoing tributes and bondages more willingly and more faithfully then any And as for the time of the second Adams manifesting himselfe in the flesh so farre was he then also from claiming any of the first Adams rights as that vpon all occasions hee professeth the maine intent of his comming to be for the restoring of his losses euen though it were with the losse of his owne life euery where styling himselfe no better then The Sonne of Man which the meanest of Adams Race might assume as well as hee and finally as often telling vs that his Kingdome was not of this world that he came not to be ministred vnto but to minister that he had not whereon to lay his head and refusing so much as to arbitrate a matter betwixt two brethren which the most priuate persons that are may be allowed to doe least he

greater power and authoritie ouer that company which they so stand charged with Now that those Kings were more deeply charged so to improue those Christians then Peter was we thus proue by they had greater meanes so to doe euery mans charge being answerable vnto his meanes vnto whom much is giuen as our Sauiour tels vs there being much of him to bee required and the more mighty as Salomon addes being to expect the sorer triall Now that the meanes of these kings were greater then the meanes of Peter we thus finally declare first because it was in their power to protect those their Christian Subiects from persecutions so to open a doore vnto their preaching whereas Peter was not able so much as to protect himselfe noe not to saue his owne shoulders from the whipp Secondly for that it was also in there powers to indow those their Christians with priviledges and Iurisdictions whereby such as were otherwise vntractable vnto the gospell might by the meanes of such temporal hopes and feares which the carnall minded are onely sensible of be won or prepared therevnto Thirdly and principally because rhey had at their dispose and command though only in the Lord wee grant and no otherwise could Peter or any mortall man haue at command the gifts abilities and mysteries of those their Christian Subiects the Lord expresly charging euery soule amongst them to bee subiect vnto the higher powers and euen out of Peters owne mouth that they should submit themselues vnto euery ordinance of man whether vnto the King as the Supreame c. So as though those Kings were not in their owne persons indewed with such gifts and graces as were necessary vnto Christian gouernment at least not so abundantly indued as Peter yet as long as they had the dispose and authoritie ouer such persons as were so indued it was as well in effect as if they had been actually so indued themselues and of the two the better by the Phylosophers rule who iudged mans condition in being borne naked to be therein rather better then worse then the Beasts for that man might by that meanes turne his naked hand into a Speare a Spade a Sword a Scepter a Staffe a Pen or what hee list and shift his garments when he list whereas the beast hath no shift but must alwayes sleepe in his cloathes and shooes and with his weapons about him of necessity The meanes therefore which those Kings had for the improouing of those Christians vnto the propagation yea plantation of the Gospel must be acknowledged to bee farre greater then the meanes of Peter and so consequently there charge to be greater For though it is easily granted that those Heathen Kings did little regard or feele any such charge but rather abused and hated the meanes thereof yet is not that materiall our question being not what there feeling or practice was but what their duty and charge was which if it was greater then Peters then also by the proportion of common Iustice their authoritie also must bee greater And so finally if their Authoritie ouer those Christians was greater then Peters Peter could not be their Head and so not vniuersally the Christians Head vnlesse it should be supposed either that Peter was a subordinate head which is indeede no head but a subiect or that those Christians were vnder two seuerall and vndependant heads which both the law of Nature and also the law of Grace abhors it being as well a prouerbe as a text that no man canserue two Masters For whereas it vse to bee pleaded that though those Kings had a Soueraignty ouer those Christians in Temporall Affaires yet might Peter haue it in matters Spirituall Such distinction does deale no better with the Subiect then that false Mother did which was content that the Infant should bee diuided the thus diuiding Soueraignetie being not only a cleauing of the Head but also a renting of the subiect in twaine For admitte that hee which hath Supremacy in Spiritualls should haue neuer so little command were it but of the least finger of the hand or the least digit of the foote yet might hee by meanes of it either draw the seruice of the whole body or so crampe and torment the whole body as that he which should haue the command of all the rest should haue no ioy nor seruice thereof much more then if he hath so great a share as the signification of Spirituals may be extēded vnto that not only in lawfull sense but also in a proper and necessary sense there being no gift indowment or capacitie in man but which both may and also ought to bee an instrument of the Spirit then the which what can bee more properly called Spirituall wee being bound to serue the Lord not only with heart and soule but with all our might euen our very eating and drinking the most common act that is being charged to intend the glory of God which not only is a Spirituall end but also the end of all Spiritualls whatsoeuer If Peter therefore must haue any Supreamacy at all especially in spiritualls he must of necessity haue all Souerainty like punctum or vnitas Mathematica being vndiuidable For though Souerainty may be seated in diuers persons as namely in a State as it is seated in but one in a Monarchy yet must the Authority in euery mandate goe together as likewise euery person must obey it not at halues but with his whole man and whatsoeuer thine hand shall find to doe thou must doe it with all thy power This then being beaten out for a ground that Peter either must haue all the Soueraigntie or none come wee vp cheerely gentle Reader close to the point and see what euidence can be brought for Peters absolute and sole Supremacie And not to say what is aleadged for this purpose but to say more then so all that can be aleadged must tend to the making good this Argument Hee which in his time surpassed all men for Spirituall gifts and holinesse good reason hee should ouerrule But Peter so surpassed all men in his time Peter therefore must bee the supreame Wherevnto we answer that neither of the grounds are found For as we acknowledge no cause why Peters gifts should bee esteemed of a more infallible and diuine element then others of the time as by and by we shall more fully answer so neither is the proposition to be granted which presumeth that the more spirituall a man is the more he should be possessed with Authoritie For as the wife oftentimes may be more holy then the Husband and excell him in vertue both for wisedome gouernment sobriety yea euen for courage and bodily strength especially in his sicknesse and decrepite age and yet stands charged in conscience to giue him the preheminence So may a Subiect excell his Prince for personall vertues and spirituall mysteries and yet still remaine charged to be a Subiect the maine reason