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	lord_n	see_v	4,192	5	3.2926	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08533	The picture of a Puritane: or, A relation of the opinions, qualities, and practises of the Anabaptists in Germanie, and of the Puritanes in England VVherein is firmely prooued, that the Puritanes doe resemble the Anabaptists, in aboue fourescore seuerall thinges. By Oliuer Ormerod, of Emmanuel Colledge in Cambridge. Wherunto is annexed a short treatise, entituled, Puritano-papismus: or a discouerie of Puritan-papisme.	Ormerod, Oliver, 1580?-1626.	1605 (1605)	STC 18852; ESTC S113478	77,758	124

supreame authoritie in making ecclesiasticall orders committed the hearing and determining of their controuersies to his highnesse Christian Princes also haue euer exercised this their authoritie e Euseb lib. 4. ●e vita constant Constantine called himselfe a Bishoppe out of the Church and hee made lawes as f Euseb lib. 2. de vita Const Eusebius recordeth in thinges pertaining to holinesse towards God to the appointing of meete thinges for the Church of God Th●odosius his successor tooke the same course a Sozomen lib 7 12. Hee made moste seuere Lawes against all those that crossed the streame of Christian Religion Yea b Vi●elib 1. 2 Legum Franciae all Princes and Potentates retained this their prerogatiue vntill the time of Charles the great and Lodouicus after him But by what other meanes did your lawlesse Anabaptists oppugne the Mgistrates authoritie The Germaine OVr Maisterlesse and lawlesse Anabaptists in processe The 12. sēblance of time began to strike at the head of Gouernment in generall would haue framed a bodye of men like the body of Polyphemus without his eye or like the confused Chaos of olde time when height depth light and darkenes were mingled together for they attempted as c Hemīgius et Bullinger aduersus Anaba Gastius de ●rro●ibu● catabaptist Hemingius Bullinger and Gastius doe recorde a paritie and equalitie of ciuill estates The Englishman The Lord who made two great lights the greater light to rule the day the lesser light to rule the night and who in the beginning established a superioritie in al creatures his will is that there should bee a Maisterie and Domion in euery order of men and that paritie in a Christian Common-wealth should moste carefullye bee shunned as being the Mother of Anarchy and confusion Neuerthelesse our Sectaries also as heereafter shall be shewed haue attempted paritie in the Ministrie and I feare that equalitie of Ministers would pull on equalitye in the other estates I feare I say and that not without cause for the chiefest amongst them saith flatlie in a book extant to the view of the world that d T. C. page 144. sect 1. The gouennment of the Common-wealth must bee framed according to the gouernment of the Church From which wordes I reason thus The gouernment of the Common-wealth must be framed according to the gouernment of the Church but there must be equalitie by T. C. his confession in the Church ergo But to returne to your Anabaptists did they thus seeke to ouerthrow your common-weale and state of gouernment The Germaine YEs and yet they in words protested that they endeuoured The 13. sēblance to take no au●horitie frō the ciuil Magistrate as appeareth by these words of a Zuinglius in Ecclesiast Zuinglius Though they protest and by oath deme that they take any authoritie from Magistrates yet shortly after wee should haue seene it come to passe that they would haue beene disobedient to all lawes of Magistrates if once they had increased to that nūber that they might haue trusted to their owne strength The Englishman Our Puritanes will make as solemne protestations as any men can doe by oath denye that which your Anabaptists did but I protest to vse his maiesties words b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 2. page 42. that ye shal neuer finde with any highlād or border theeues more lies and vile periuries then with these phanaticke spirits we may well say of them as Zuinglius said of your Anabaptists Though they protest and by oath denie that they take any authoritie from Magistrates yet shortly after should we haue seene it come to passe c. But I maruaile they would attempt to ouerthrow the Magistracie The Germaine IT is not to be maruelled at for they sought as Maister The 14. sēblance Bullinger saith c Bulling aduers Anabapt ●ol 95. to bee free from all Lawes and to doe what they listed Their talke vttereth nothing else saith d Gastius de erroribus Catabapt Gastius but libertie in externall thinges Yea It was their opinion as one of your owne e H●oker of ecclesiastical pollicie writers hath obserued that a Christian mans libertie is lost and the soule of man redeemed by Christ is iniuriously drawne into seruitude vnder the Yoake of humaine power if any lawe be now● imposed besides ●he Gospell of Iesus Christ The Englishman Lawes made without contradiction to positine Lawes in Scriptures and receiued by a whol● Church are such as that they which li●e within the bosome of that same Church must not thinke it a matter indifferent eyther to yeild or not to yeild obedience For as Maister a Perkins in his treatise of conscience Perkins sai●h wholesome Lawes of men made of thinges indifferent so far foorth binde conscience by vertue of the generall commaundement of God which ordaineth the Magistrates authority that whosoeuer shall wittingly and willingly with a disloyall minde eyther breake or omit such Lawes is guiltie of sinne before God Yea the very lawes of men may after a sort be tearmed the law of God The Emperours saith Saint b Aug. Epist 166. lib. ● contra secundum Gandentii epistolam Augustin when they commaund good it is none but Christ who commaundeth by them Notwithstanding all this our Puritanes vpon my knowledge thinke that a Christian mans libertie is to liue as hee list and for this cause some of them haue refused to receiue the Lords supper kneeling c. They will not forsooth haue their soules drawne vnder the yoake of humane power And a thousand of the Clergy did not long since c See their surplicatiō to the King groane vnder the burden of humane rites and ceremonies Thus you see that our Sectaries thinke it seruitude and an vnsupportable burthen to submitte their neckes and soules to the yoake of humane obedience in thinges indifferent which as our Gracious Soueraigne hath well obserued d See the sum of the conference page 71 smelleth very ranckly of Anabaptisme comparing it vnto the vsage of a Beardlesse Boy one Iohn Blacke who the last conference his Majestye had with the Ministers in Scotland in December 1602. tolde him that he would hold conformity with his Maiesties Ordinances for matters of Doctrine but for matters of ceremonie they were to be left in Christian libertie vnto euery man as he receiued more and more light from the illumination of Gods spirit euen till they goe madde quoth the King with their owne light but I will none of that I will haue one Doctrine and one Discipline one Religion in substance and one in ceremanie But what other thinges haue you obserued in these your peeuish and peruerse Scismatickes The Germaine I Haue obserued that they were of such a peruerse nature The 15. sēblance as that they would not onely take vnto themselues libertie in thinges indifferent and therein omit their duetie a Gastius d● erroribus

great encouragement vnto them as that they challenged the sound Preachers to disputation The Englishman It hapened also amongst vs that diuers Ministers who as they a In their Petition to the King themselues haue confessed had subscribed to the orders of our Church fell away from their former loue and liking therof and joyned with the Puritane-faction But you tell mee that your Anabaptists did challenge your Preachers to dispute with them was there any publique disputation graunted them The Germaine NO and for this cause they greatly complayned and The 35. sēblance cryed out that the truth was oppressed that innocent and Godly men which would haue had all things reformed according to the word of God could not be heard nor haue libertie to speake and that Maister Zuinglius stopped their mouthes and defended his cause not by the word of God but by the authoritie of the Magistrate The Englishman b See their Book intituled the State of the Church of England Page 38. So doe our Sectaries likewise crye out that the Clincke the Gate-house the White-lyon and the Fleete haue beene our onely arguments wherby wee haue prooued our cause these many yeares But I pray you did your Ministers conferre with your Anabaptists did they vse no meanes to reclaime them The Germaine Yes although there was no publique disputatiō granted them yet did they conferre with them from time to time therby to reclaime them from their errors The Englishman I pray you what kinde of arguments vsed they The Germaine Truely insteed of sound and sustantiall arguments they vsed sophisticall fallacies The Englishman I doe thinke that your Anabaptists doe not come neere our Puritanes in this point The Germaine Why doe you not thinke it The Englishman Because our Puritanes doe thinke that they haue Logicke enough when they haue read and conned ouer Ramus his Logicke and so consequently they often vse fallacies before euer they be aware They cannot forsooth endure to read Aristotles golden Booke de sophisticis Elanchis The Germaine What are some of your Students trained vp in Peter Ramus The Englishman Yes as it was the wisdome of the a Dan. 1. 41 King of Babylon to take young Children of Israell whome hee might teach the learning and tongue of Chaldea rather then their olde men so it is the wisdome of some Ramisticall Tutors to season our greene vessels with this liquor of Puritanisme that they may keepe the taste thereof while life remaineth But not to interrupt your speech what fallacies vsed they The Germaine The 36. sēblance THey vsually reasoned ab eo quod est secundum quid ad ●d quod est simpliciter The Englishman I must intreate you to expresse your minde more plainely that I may vnderstand your meaning The Germaine My meaning is this they vsually reasoned after this manner a vide Bulling aduers anabap fol. 9. 18. Such and such thinges were not in the Apostles dayes therfore they ought not to be in these dayes The Englishman This fallacie hath been the originall and Wel-spring of many both olde and new schismes of olde as of them that called themselues Apostolicos and of the Aerians of new as of the Anabaptists Brownists Puritanes and others To insist onely in the Puritanes we must say b Admon 1. Page 105 they haue Surplesses deuised by Pope Ardian Interrogatories ministred to the Infant God-fathers and God-mothers brought in by Higinus holy Fonts inuented by Pope Pius crossing such like pieces of popery which the Church of God in the Apostles time neuer knewe and therfore they are not to be vsed The Germaine The 37. sēblance OVr c Arist de sophisticis Elench Lib. 1. cap. 5. Anabaptists vsed an other erronious kinde of reasoning which Aristotle calleth To en arche aiteisthai which is when a man frameth vnto himselfe certaine principles of his owne deuising grounded neyther vpon authoritie neyther yet vpon substantiall reason and then vpon the same will conclude his purpose The Englishman This fallacie hath also been the foundation of many both olde and new schismes of olde as of the Aerians who forsooke the Church because therein were some thinges vsed which Heritickes had abused of new as of the Anabaptists Brownists Puritanes and others To insist againe in the Puritanes onely they commit this fallacie in vsing these two false Principles the one when they say that to be inuented by the late Popes which was not inuented by them the other when they say that nothing may be vsed in the Church of Christ which is vsed in the Church of Rome To begin with the first they commit this fallacie when they say that the Surplesse was deuised by Pope Adrian for the Godly Fathers of the Church in the purest estate thereof haue left it in writing how that the Ministers in their times did vsually put on white garments in the execution of diuine Seruice and in the celebration of the blessed Sacraments For proofe heereof I referre you to Saint a Chrysost ad Populum Antiochē Hom. 6. Chrisostome to Saint b Hieron Lib. 13. in Ezchiel 44. et in Lib. 1. aduers Pelagium cap. 9. Ierome and to the c Concil Carthaginens can 46. Councell of Carthage at which were present two hundred fourteene Bishops But what do I mention these times it was vsed in the very dayes of the Apostles as is aparant by the testimonie of Hegesippus who as Saint d Hierom. de sriptorib Ecclesiast Ierome saith liued neere the Apostles time His testimony is this e Hegesip lib. 5. Comment when Iames who was sir-named Iustus went into the Temple he was f Linea non lánea veste in duebatur appareled with a linnen not with wollen vesture Againe they commit this fallacie when they say that God-fathers God-mothers were brought in by Higinus for they were in g Dyonis Areopag lib. 7. de Ecclesiast Hierarchia Dyonis Areopagita his time who liued in the time of the Apostles they haue continued in all pure times since as apeareth by sundry learned h Tertul. aduers Marcionē lib. 3. Idem de praescrip aduers hareticos at in lib. de resurrectione carnis Chrysost in Psal 14 ● Cyprian lib. 1. post 6. August epist ad Bonifacium et lib. de Rectitud Catholica conuersationis Isider de officij ecclesiast writers They do also commit this fallacie when they say that crossing in Baptisme is a piece of Poperie for it was vsed in the Church of God within the compasse of three hundred yeares after Christ which was long before the Mysterie of iniquitie bid begin to worke and hath beene vsed in the Church of God euer since For the justifying of what I haue said I referre you to the writings of i Tertull. de corona miletis et lib. 3. aduersus Marc. ●● Tertullian k Iustin Martyr ad Orthodox quast 1. 18. Iustine Martyr l Cyprian

the proofe therof is that place of th● Psalme Hee shall giue his Angels Psal 91. 11 charge ouer thee to keepe thee in all thy waies that is so long as thou keepest thy selfe within the wayes of thy calling so long shall my Angels preserue thee Now compare these two places together and you shal see that the Deuill quoted the Scriptures very Sophistically and subtilly alleadging onely so much as serued for his turne and leauing out that which made against him viz to keepe thee in all thy waies The Englishman And did your Anabaptists the like The Germaine The 42. sēblance YEs as appeareth by this speech of b Zuinglius de Baptisme Zuinglius They haue not thing else in their mouthes but onely this docete et baptizate teach and baptize Behold say they the commandement of Christ In the meane time they doe not mark nay indeede they will not marke that the same thing which they so much crye vppon doctrine is afterward also set after when as he saith docentes eos seruare c. And againe we haue the word of God more cleere and plaine then yours which is teaching you to obserue all thinges which I haue commaunded you and th●se words are put after and not before Baptisme The Englishman Our Admonitors vsed the same Diabolicall Sophistrye for to prooue that there ought to bee a paritie of Ministers c Admō pag● 124 sect 1. they doe quote 2. Cor. 10 7. but they conceale the words immediately following which bee these For though I should boast some-what more of our authoritie c. I should haue no shame Our of these wordes which they in their quotation doe leaue out Maister Caluin gathereth the quite contrary d caluin i● Cor. 10. 7 It was for modestye saith hee that he ioyned himselfe to their number whome he did farre excell and yet hee would not be so modest but that he would keepe his authoritie safe therefore he addeth that he spak● lesse then of right hee might haue done For he was not of the common sorte of Ministers but one of the chiefe among the Apostles and therefore hee saith if I boast more I neede not be ashamed for I haue a good cause And againe although the selfe same office bee common to all the Ministers of the word yet there be degrees of honour But what other false quotations of theirs haue you obserued The Germaine The 43. sēblance OVr Anabaptists for the establishing of their kinde of discipline by excommunication quoted Mat. 18. 15. for which cause Maister Caluin reprooueth them saying a Caluin aduers Anabapt but they are againe deceiued in that they consider not that the Lord speaketh in that place of secret faults for as for those which are manifest and giue vnto the people cause of offence they are to bee corrected by other meanes then by secret admonitions The Englishman So did our late Reuerend Arch-bishop also reprooue T. C. for alleadging the selfe same place to the establishing of his pretended holy discipline b In his defence of the answere to the Admonition page ●0 Where haue you learned saith he that Christ in the 18. of Mathew dooth appoint any generall rule for publique offences such as negligence and contempt in frequenting publique prayers and hearing the word of God is the verie wordes of Christ If thy Brother trespasse against thee c. Do teach that be meaneth not thereof open and knowne but of secret and particular sinnes c. To conclude thus in euery page of their Bookes alleadge they the Scriptures not considering that diuine Axiome which a late c Keckerman in lib. 3. Systē logici cap. 16 Logitian hath gathered out of the auncient Fathers viz Testimonium Dei alieno sensu acceptum nulla● in probando vi● habet But what other manner of reasoning vsed they The Germaine The 44. sēblance THey did also vsually reason as a Zuinglius in Elencho contra Catabapt The Englishman Our Sectaries vse the selfe same vitious and Anabaptisticall kinde of reasoning for if you conferre or dispute with them eyther about our Discipline or about the ceremonies vsed in our Church they will immediately reason thus b Argum ● fact● ad i●s This or that Discipline is vsed in reformed Churches beyond the Seas ergo we must vse the same c Argum ● non fact● ad n●● ius Or thus this or that ceremonie is not vsed in the church of Geneua ergo we must not vse it This kinde of reasoning the Admonitors vsed in their preface to the Admonition and it is also now adaies vsed of their Proselytes and followers who like of nothing well but of that which cōmeth from Geneua I will therfore send them to Geneua for an answere d Beza contra Sarrau page 127. We of Geneua saith a learned mā of the church speaking of this church of England doe not prescribe to any Church to followe our pec●liar example like vnto ignorant men who thinke nothing well but that which they doe themselues But to leaue this their Sophistrie did not your Anabaptists yeelde to the truth when they heard it demōstrated vnto them and these their sophisimes confuted The Germaine The 45. sēblance NO they were as e Bullinger aduers Anabap. Fo● 78. 244. Bullinger reporteth stubborne and wilfull and would not recant though they were conuicted by disputation The Englishman Our gracious Soueraigne was at his first entrie into this Realme f See the Proclamation for the auth●●●z entertained importuned with informations of sundrie ministers cōplaining of the errors and imperfections of the church heere as wel in matters of Doctrin● as of Discipline And because the importunity of the complainers was great their affirmations vehement and the zeale wherewith the same did seeme to be accompained very specious His Highnes caused a conference to bee had at his Honor of Hampton Court in the month of Ianuary last where before his Maiestie and his priuie Counsell were assembled many of the greatest Bishops and Prelates and many other learned men as well of those that were conformable to the state of the Church establ●shed as of those which dissented The sucesse of this conference was such as happeneth to many other thinges which mooue great expectation before they be entred into but in their a Pariuriunt montes nascetur ridiculus mus issut produce small effects For his Highnesse and his Honorable priuie Counsell found mighty and vehement informations supported with so weake and slender proofes as it appeared vnto his Royall Majestie his Honorable priuie Counsell that there was no cause why any change should bee at all in that which was moste impugned the Booke of Common prayer containing the forme of the publique seruice of God heere established neyther in the Doctrine which appeared to be sincere nor in the formes and rites which were iustified out of the practise of the