Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	henry_n	king_n	2,616	5	3.9297	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00060	An harborovve for faithfull and trevve subiectes agaynst the late blowne blaste, concerninge the gouernme[n]t of vvemen. wherin be confuted all such reasons as a straunger of late made in that behalfe, with a breife exhortation to obedience. Anno. M.D.lix.	Aylmer, John, 1521-1594.	1559 (1559)	STC 1005; ESTC S100367	81,623	134

matter for euery vvoorke Preseruid he not mankinde and the state of al other lyuing creatures by one shippe vvherin if a mā vvil search by reason and not by Gods omnipotencie Gen. 7.8 hovve one vessell coulde holde so many couples of beastes foules vvormes c. And if it could hovv so many straūge diuers and contrary natures should agree together pynned vp in one corner it shall appere not only vvonderfull but also inpossible VVhat helpe vvas in a sorte of pore men compassed aboute vvith enemies mountaynes Exod. 14. and seas to make the vvater contrary to nature to leaue his course and as it vvere vvith a certain choise and iudgement to giue passage and safetie to the stressed and cōfusion and destructiō to the proude prince and his company Num. 20. Exod. 17. Psalm 77.15.104 he forsed the harde rocke to yelde vvater as a moste plētiful vvel at the tycke of a vvande He saued his people by the hande of a vvoman poore Deborah He aduaunced them and ouerthrevve the enemies by a poore shepherde and his sling Iud. 5. He cut of the head of the proude captayne Olophernes by the hande of avveake vvoman Sam. 17. It vvas Iudith 13. in reason a poore helpe to Sampsons strengthe Iud. 16. a nōber of heares grovving vpon his hed or an Asses iavve bone in his hande to destroye so many enemies and bring the people to libertie Iud. 15. The breaking of .300 earthen pottes Iud. 20. vvas a sclender pollycie to make so many Myriades to flee and one to kille another And to come to the greatest of al it semed to the eye of the vvorlde and the vvisdome of the fleshe very vnlyke that a poore abiect cōdempned for a traytour hanged among thefes vpō a crosse moste vylie Math. 24. gronyng and morning at the panges of death should robbe Sathan of his kyngdom restore man to the fauour of God vvynne the victory of death and make a conquest of hel and synne This cōsidered in it selfe and not taught by the spirite invvardly made the Ievves to counte it madnes and the Greekes mere folishnes 1. Cor. 〈◊〉 VVhat shoulde I saye of the meanes vvhereby as by conduites this vvater of liyfe this doctrine of Gods sonne vvas caried about the vvhole vvorlde against all reason and pollycie by idiotes to confounde the learned by symplicite all the vvisdome of the vvorlde by fysshers the fyne Philosophers the proude Pharises the myghty princes and monarkes of the earth And to come to our dayes vvhen the lyght of this Gospell vvas put out Luther and Antechrist ruled and reueled in the temple of God vvhich is mens hartes and cōsciēce armed and garded vvith the povver of Emperours Sledanus Kynges Prynces and Lavves beyond all mens expectations contrary to hope a poore frier one man at that time not the best learned through the mighty hande of God according to his vnsearcheable decree vvas able not vvith svvoorde and armour not vvith bandes of men and povver not vvith fauour of princes and prelates not vvith any helpe of man or fauour of the vvorlde to set vp the crosse of Christ to pull dovvne the chaire of Antechriste to restore Gods vvorde to banyshe the deuels Sophistrie to make of darknes lyght of lyes truthe of playne folyshnes trevve vvisdome and as it vvere an other Helena to finde out the crosse of Christ hiddē in the dungeon of deuelishe doctrine Eccle. hist li. 10. ca. 7. couered vvith the rotten bones of Romy she Martirs synfull Sayntes and cōtersaited Confessores And as vve began vvith the matter of vvomen so to returne thither againe vvith the example of a vvoman Quene Anne the instrumēt of reuiuig the gospel King Hēry VVas not Quene Anne the mother of this blessed vvoman the chief first and only cause of bany shing the beast of Rome vvith all his beggerly baggage vvas there euer in Englande a greater feate vvrought by any mā then this vvas by a vvoman I take not from kyng Henry the due praise of broching it nor from that lambe of God king Edvvard the finishing and perfighting of that vvas begon Kyng Edvvard though I giue hir hir due cōmendacion I knovv that that blessid martir of God Thomas Cranmer Byshop of Cāterbury The Bysshop of Canterbury did much trauaile in it and furthered it but if God had not gyuen Quene Anne fauour in the sight of the kynge as he gaue to Hester in the sight of Nabucadnezar Hamā and his company The Cardinall VVynchester More Rochest and other vvold sone haue trised vp Mardocheus vvith al the rest that leaned to that side VVherfore though many deserued muche praise for the helping forvvarde of it yet the croppe and roote vvas the Quene God vvorketh oft by contraries vvhiche God had endevved vvith vvisdome that she coulde and gyuen hir the minde that she vvould do it Seing then that in al ages God hath vvroughte his moste vvonderfull vvorkes by moste base meanes and shevved his strengthe by vveakenes his vvisdome by folyshnes and his exceding greatnes by mans exceding feblenes VVhat doubt vve of his povver vvhen vve lacke pollycie or mistrust his helpe vvhiche hath vvrought suche vvounders VVho is placed aboue him saieth Iob Iob. 36. to teach him vvhat he shuld do Or vvho can say to him thou hast not don iustly He sendeth a vvomā by birth vve may not refuse hir by violence He stablissheth hir by lavve vve may not remoue hir by vvronge He maketh hir a head vve may not make hir a hande or foote Nunquid contendere cum deo est eruditio saieth Iob is it vvysdome to comptrolle Gods doynges or to breake that he hath made Iob. 39. or to pulle dovvne that he hath set vp If vve vveye our ovvne vvisdome vvhat folishnes it is and considre our ovvne pollycie hovve feable it is vve shall sone leaue this quarell and yelde our selues to his vvill The children of Israels pollycie vvas to haue a king 1 Sam. 8. a iolie fellovve to rule them vvith pompe as other nacions had and not a poore Prophet for that vvas to base I doubte not they had these consideracions that our polytikes haue He must be a man of courage that the forren enemy may feare him to maynteine that vve haue and recouer that vve loste to be vvith his souldiars abroade and sitte vvith his coūsell at home But vvhat folovved this their godlie pollycie Marry non reiecerunt te sed me dicit dominus They vvould not haue the Prophet apoynted them by God as these men vvill not haue a vvoman ordeyned by nature Therfore they had akyng at their ovvne asking to their owne vndoinge If an Ape should take vpon him to comptrolle a man Man gods ape he wold not suffer it thoughe it can somwhat countrefayte mens doing No more wyll God be taughte or corrected by man though he haue a shadowe of his similitude But lest

and honour one of this Sexe appointed of God to rule ouer the for thie naturall and lawful soueraigne it is thy part to know and learne and after to do and performe all maner of dutie to her which occupieth by moost iust title thimperial throne of this Realme And that thou maist the rather the willinglier and gladlier do it I mynd by Gods grace to treat a lytle of the dutie thou oughest her of the good hope thou mayst conceiue of her and the fruit of doyng or balkynge thy dutie towardes her VVhiche iii. thynges whyle I runne ouer thynke it not longe for I mynde not to make any long discourse There is no man ether of wyt so dull of vnderstandyng so ssender or of malice so obstinate but wyl and must confesse that God by nature haue so ordained all thinges that mankinde shoulde not onelye rule and haue the dominion ouer other creatures which be not of nature so excellent as he is but also one man ouer an other that some ruling and some obeing concorde and ttanquilite might cōtinue For if al should ruie there shuld be none to obey Or if all should obey there should be none to rule Some be made to rule and some to obeye VVherfore God hath so disposed his creatures in this world that suche as he wyl deck and beautifie with his singular giftes should by rulyng other that lacke them be meanes to ayde and helpe them For God so careth for the preseruacion of this godly and comly frame of his the world that he will not leaue it without meanes of order where by it may contynew And though it be his peculiar propertie to haue dominion and rule as the onely kyng and monarke yet because our dulnes can not cōceaue his bryghtnes nor our infirmitie his maiestie as the people of Israel say de to Moises Exod. 20. let not the Lorde speake to vs but thou therfore he communicateth not only his power Deu. 20. Exod. 22. rule honour and maiestie to men but also his owne name callynge them Gods that by their manhod they myght conferre with men as men and by their name and office represent a dyuine maiestie as God Psal 81. Psal 28. Ego dixi dij estis say eth he I saye you be Goddes Agayne Deus stetit in sinagoga deorum God stode emong the assemble of Gods that is magistrates Thus it pleased God to adourne his anoynted with so noble a name that we whiche be of nature rebellious shuld beholde in thē not only flesh and bloud whiche they haue commō with vs but also a dyuine and godly maiestie which they haue geuen thē of God So that we shuld rather fixe our eyes vpon their office whiche is gods then vpon their person whiche is mans If this order were not in nature al thynges woulde growe to confusion while euerye man as he were of greater power so coulde and woulde oppresse suche as were of lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret saithe the greate fishes eate vp the small and the weaker beastes be the strongers pray Therefore it is not saide withoute great cause of the apostle that the Magistrate is for our good For he defendeth oure bodies from the murderers oure goodes from the rauenoure and oure landes from the oppressour Seing then that God by nature Ro. 13. hath thus placed Magistrates in deede to be watchmen to kepe our cities to preserue our lande from thenemy abrode and conspirator and oppressor at home we shuld be to much ingrate if we shulde not loue hym or her that careth for vs and to obstinat if we should not obey them that rule not for their own pleasure but for our commoditie Hereto we be exhorted by many places of scripture wherunto if we herkē not we prouoke gods vengaunce to gush out against vs out of whose moste holye mouth they come Let euerye soule saithe Paul obey the higher power as ordeined of God for who resisteth the power Ro. 13. resisteth Gods ordinaunce In whiche woordes is conteined both a precept and a pain A precepte in that he commaundeth all to obey exceptinge none neither priest nor Monke saithe Chrisost Chrys 10. hom 23 which muste aswell obey as the lay itie A pain in that he vttreth them to be gods rebels and aduersaries which do resiste the power ordeined of God For who violateth the ordinaunce violateth the ordeiner whiche was God But because almoste none doubte of this that they must obey onles it be a few dissolute Anabaptistes and many be ignoraunt wherin they shoulde obey therfore did Paule him self not omit to teach that they muste be obeyed in honor and paimentes Cui vectigal Obediēce consisteth of ii thinges vectigal cui honor honorem For it is not inough to paye them their due as a man payeth his hirelinge or his miller for grindinge his corne but he muste also yelde him his due honoure why che muste firste come from the harte and then be vttered in outwarde humblenes The Persians thoughte ther kinges and rulers to represent such a diuine maiestye Hovv the persiā honoured their kinges that they fell flat on their faces before theyr souereigne And the same we read to be vsed among the kinges of Iury. The like wherof the histories do reporte of the Turkes that they haue not onlye as muche honor geuen them as the kings of Persia had but also who so euer speaketh to him at his goinge from him Hovv the Turkes honoure theirking neuer turneth his backe vppon hym but goeth backwarde so longe as he is in the same place wyth him Fewe I thincke will allowe thys yet muste they learne hereby that greate honour is due to that estate and thincke it no Idolatrye as some men vse to terme it either to bare thy head or bowe thy knee to the chiefest minister of God yea if thou doest it not thou makest an idoll of thy selfe To knele to a prince is no Idolatry whyle thou liftest vppe thy basenesse to that heighte that thou wylte not stoupe where thou oughtest nor geue honoure where thou shouldest VVhat is els to make an Idoll of thy selfe but to honour thy self where thou oughtest not and pull downe Goddes Maiestye where thou shouldest not Ah we bee all Adams children yea and the deuels to if we goe no further But Adams children be distincte in degres Degrees of men euen by the ordinaunce of God As we rede through oute the Bible Mat. 12. and Christe in the newe Testamente confirmeth it sayinge geue to Cefar that is his And the apostle go before one another in honoure Ro. 12. So that they may rightlye chalendge it and we be boūd to yelde it But this will not be onles we firste bow at home in oure heartes and learne to stoupe say inge in oure selfes VVhat thou arte a subiecte not called to honoure Therefore thou muste not pearche vp before thou beist called And couldest