Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	hand_n	lord_n	see_v	2,615	5	3.2521	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29189	A review and conclusion of The antidote agianst [sic] Mr. Baxter's palliated cure of church-divisions wherein Mr. Baxter's late repentance is examined, all his immodest calumnies confuted, and the grounds of separation further cleared / by Edward Bagshaw.	Bagshaw, Edward, 1629-1671.	1671 (1671)	Wing B421; ESTC R37056	15,565	24

formerly over the Bishops and laid the foundation of all that which we now Conscientiosly practice page 327 328. I tell you said you that which I suppose you know That as free a toleration of Praelacy in England as there is of Presbytery were the likelyest way to bring you into perpetual contempt For we cannot but know that besides a few civil engaged Gentlemen Ministers and others your main body would consist of those that for their notorious impiety scandal or ignorance are thought unmeet for Church Communion by others and that when you came to exercise discipline on them they would hate you and flee from you as much as ever they did from Puritans and if you did indulge them and not reform them or cast them out your Church would be the con●●mpt of the sober part of the World and your own sober members would quickly relinquish it for shame For the Church of England if you would needs be so called would be taken for the sink of all the other Churches in England We need say no more for whatever may be pleaded to the contrary by others with whom at present we are not disputing yet as to your self with whom our contraversie is I think no sober person but will say we are sufficiently furnished with Arguments to answer the uttermost you can alledge For to fall in with that which you call sink of all the other Churches to joyn with those in Worship who are as you say the contempt of the sober part of the World and whom all their sober Members are to relinquish for shame this must needs be an unjustifiable as well as an unbecoming practice And therefore do not disturb us any more but let us alone if you can to follow that Light in this matter which you your self once had and give us leave to tell you that to the best of our understanding your present Light is nothing else but the confusion of Darkness You may perhaps Object though we wonder you should do it that were the matter wholly left to our own liberty you could not advise such Communion as a thing of choice but that which you call Authority or Magistracy interposing in the case we are no longer left free to our own dispose but must be obedient in things Indifferent for Conscience sake we will not reply how much that Romans 13. upon which you lay the stress of your Argument hath been abused already by wresting it to other cases but yet we hope whatever others do you will not forget that very Text hath been urged by your self no longer since then the year 1659. to justifie your siding with the Parliament against the King VVhen Holy Com. wealth p. 477. say you the Parliament commanded us to obey and not resist them I knew not how to resist and disobey them without the violation of that command of God Romans 13. Let every soul be subject unto the Higher Power c. and without incurring the danger of that Condemnation there threatned to Resisters and I think none doubteth but that command obligeth us to obey the Senate as well as the Emperor Sir You may easily see what I could if I pleased and were malicous infer from hence but I spare you and without pressing that I shall only say that you have already in another place discharged us from any Conscientious subjection to Mens Commands in the Things of God upon the account of that Text. For you say well and truly First Disp p. 457. that If Men who have no Authority over us shall pretend Authority from God and go about to exercise it by Ceremonious Impositions we have the more reason to scruple obeying them even in things indifferent lest we be guilty of establishing their usurpation and pretended office in the Church and so draw on more evils than we foresee or can remove All the difference then between you and us if indeed there be any lieth in the point of Authority Which we say plainly that none upon Earth no not an Angel from Heaven hath over us in the Things of God that whole power being incommunicably given to our Lord Christ who keepeth it in his own hands manageth it with his own Laws directeth and influenceth it by his own Spirit and hath not by any Commission that we know of invested the Rulers of this VVorld with it so that though you lightly quit yet we see cause still to keep our ground For we dare not yeild no not for a Moment nor stir in a Circumstance from asserting that Libertie which we are commanded to Maintain lest we forfeit our Lords Right Partake in other mens sins and losing our hold never be able to recover it again when we shall gave occasion to oppose some new and yet unheard of Imposition There remaineth but one Argument more in this whole Dispute and that is taken from Idolatry Which we say all Devised Worship is a Species of and even this though you do with much seeming earnestness declaim against it yet it is apparent you had some Glimmerings of Light about For after you had urged many Arguments to prove the unreasonableness and sinftlness of Prescribing Forms of Prayer Preaching c. you conclude in these Words If none of these Five Disp page 378. or other Reasons will allay the Imperious Distemper of the Proud but they must by an Usurped Legislation be making indifferent things become necessary to others and Domineer over Mens Consciences and the Churches of God we must leave them to him that being the Lord and Lawgiver of the Church is jealous of his Prerogative and abhorteth Idols and w●ll not give his Glory to another Which expression of Abhorring Idols why you should use had you nor taken every Humane Imposition to be a kind of Idol we cannot Imagine And therefore pray give us leave to summe up all together and to say freely this that had we but little to say upon this Argument in answer to others yet we have enough for ever to silence you and withal we profess that though we do not therefore follow that which we take to be the Truth in this Que●●i●n because you once asserted it before us yet we w●ll not therefore peevishly disdain and reject it bec●use you have unworthily rec●ded from it but rather we thankfully ●wn the goodness of God and admire the great force of ●●●th that you should heretofore be stirred up to write ●o m●ch and of which you have not ●hat we know of yet Repented by which you stand your self Self cond ●●●ed and that Cause which y●u so eage●ly opp●se ●●lly and ●●●pleatly justified I might here ●●d for I w●● 〈◊〉 Wordy faculty and ●y pu●pose being mee●ly to 〈◊〉 ●ou this is already so fully ●●●ne that I re●d not 〈…〉 upon this Subject But your bo●d and little le●● 〈◊〉 ●●theistical arguing against the Divine and self evide●cing ●uthority of the Holy Scripture r●quireth I ●●ould ●p●●●●●thing to it The Position