Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	henry_n	king_n	pope_n	2,794	5	6.8846	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17307	The seuen vials or a briefe and plaine exposition vpon the 15: and 16: chapters of the Revelation very pertinent and profitable for the Church of God in these last times. By H.B. rector of Saint Matthews Friday-street.	Burton, Henry, 1578-1648.	1628 (1628)	STC 4155; ESTC S107076	109,578	162

senselesse he is as not to discerne these seven last Plagues of Gods wrath to fall vpon his marked ones only even as the ten Plagues fell vpon the Egyptians and not vpon his owne Israelites Gods Israell indeed is sore afflicted and humbled but all the Plagues light vpon the Beast and his Crue Afflictions admonish and occasion Israell to repent to humble themselues to seek reconciliation with their heavenly Father thus afflictions are good Medicines and Monitors for their betterment whereas on the other side the Plagues which fall vpon the brood of the Beast worke in them no repentance at all but cause them to vtter their impatience and to belch out their blasphemies as effects issuing from the filthy source of their superabundant and incorrigible corruptions Shall I say then that this sixt Viall is already begun to be powred out That needs not neither though if we did the former example might stay our faith from falling into the pitt of incredulity in case those two blind guides in divine wayes carnall sense and humane reason should take vpon them to conduct it But yet least so hard a morsell might overcome the weake stomack before it be better concocted proceed wee to that which followeth in this Viall which if we find not plainly enough fulfilled in these our dayes it will be in vaine for the best Oratour to goe about to perswade it The second Branch therefore of this Viall is an Agency dispatched for to prevent the Kings of the East from the surpri●all of Babylon Ver. 13. And I saw three vncleane spirits like Frogs come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet for they are spirits of Divells working miracles which goe forth vnto the Kings of the earth and of the whole world to gather them to the battell of the great day of God Almighty In this Agency we haue first the Agents described first by their nature noting their singular activity and agility as also subtilty and pregnancy of wit being called spirits and what place so closse what walls so thicke what sinque ports so well watcht as can keep out spirits Secondly for their numerosity Three a number of perfection it imports abundance of them in the time of this Viall Thirdly by their quality vncleane Fourthly by a similitude like Froggs Fifthly by their commission armed with a threefold authority they come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet Secondly the execution of their Agency which is set downe first in the extent of it they go forth vnto the Kings of the earth and of the whole world Secondly in the intent of it to gather them together to the battell of the great day of God Almighty And lastly by what meanes they perswade the Potentates of the earth to wit by working miracles namely false miracles forasmuch as they are the spirits of Divells Nor are we to omit Iohns testimony concerning this brood saying And I saw c which giues vs to note this Agency as a thing very conspicuous and evident to the view of at least every spirituall Beholder ye● so palpable as that the very externall sense the eye may easily obserue it And this invites vs to a speciall attention of this whole matter The drying of the great River Euphrates was not with I saw for that is a matter of faith not of sense Now for these Agents who ever they be the Royall Paraphrast saith they are Ecclesiasticall Factors and Agents as the Divells last brood Every man with halfe an eye may plainly see whom he meant vnlesse the brood of Arminians as later come in to claime their Copy-hold Henry Bullinger writing his excellent Commentary vpon the Revelation about seventy yeares age vnderstands by these Factours the Popes Legates à latere who negotiated in all Kings Courts their Masters cause It was indeed an application very sutable for those times of his wherein this last brood was scarcely hatched Whom if he had lived to see as our times haue done he would no doubt haue recanted his errour he would haue excused the Popes Legates as of a more leaden mertall then to be compared to such actiue spirits as here are and to be too much loaden with their Pontificiall Pomp and traine to act or attempt any rare projects or dexterous atchieuements as we haue seene acted by these nimble froggs The Legates still could not come to Court but in at the broad gate in the view of all but these sprightfull froggs can creep or skip in at the Wicket or back-dore and negotiate more businesse by lurking in some corner or skirt of the Court then the Legate with all his Traine Nor was it so profitable to the Beast to maintaine a pompous Legate in every Kings Court vnlesse as Cardinall Campei●● he could come with his Sumpters stuffed with old shoes and carry them home againe loaden with old gold England having been of old the Popes best Exchange for such Marchandize but this last brood these vncleane spirits these Froggs what shall I call them vse to come as naked over as a Frogg not sumptuous except when they metamorphose themselues into the Court fashion or like Ruffians thereby to cover colour over their Frog-like nature 〈◊〉 they should bee knowne for ●pyes make bares pragmaticall incendiaries poysoners of the very ayr where they breath and most artificially palliated Traytors and enginers of all mischiefe but nimble to practise all juggling ●eates for their Masters advantage And not vnfitly doe they resemble froggs First the frog is an ●●nclane crea●●re conversant about the muddy puddles so these Therefore called vncleane spirits both in regard of their originall breathed out of three fowle mouths the fowle F●end the fowle Beast and the false Prophet as fowle as the ●est as also for their owne naturall vncleannesse their very consciences being defiled Thirdly in regard of their doctrine which they breath into their Disciples which for all their false pretences can never purge men from their sinnes but leaues them more vncleane Fourthly in that they doe mingle and meddle themselues with all secular courses but chiefly with State-businesses as King Iames saith which by their wicked counsells clossely inspired they wholly pollute and defile whereby they become sinfull acts and impious resolutions But in the last place not the least they proue vncleane spirits by working a generall effect of vncleannesse and prophanesse in all sorts and rankes of men and that through their audacious and clamarous croaking and crying downe of all piety and sanctitie of life branding not only the true religion of Christ but the power thereof in our sanctification with hypo●●icrisy or some odious nickname of I wot not what heresie Whereby it commeth to passe that he that refraineth from evill maketh himselfe a prey and he that runne● riot in all kind of

with all things contrary thereunto and whatsoeuer Heresies condemned and reiected and Anathematized of the Church I in like manner condemne reiect and accurse This true Catholick faith without which none can be saued which here I freely professe and truely hold the same I will be carefull most constantly by God● helpe to retaine and confesse intire and inviolate vntill my very last breath and that also as much is in me lyeth it may be kept taught and preached of my subiects or those whose Cure shall in that behalfe to me appertaine I the same N● doe promise vow and sweare so help me God and these 〈◊〉 holy Evangels Lo here is not this a ●olemne Divorce sued out and as solemnly sworne to Is not Christ here as solemnly renounced as we in our Baptisme renounce the Devill and all his workes But not expressely No● Expressely all those doctrines are pronounced as Heresies which are condemned by Canons and Councells but chiefely by the sacrosanct Councell of Trent And what are those Heresies Are they not the very Doctrines o● the Scriptures which we professe and maintaine These the Church of Rome renounceth not admitting or interpreting the Scriptures but onely according to the limited sense of the Church of Rome the maine Oracle whereof is the Pope Why then shall any man say that the Divorce betweene the Church of Rome and Christ is not yet sued out Obiection But it is sued out but on the one side who without iust cause on Christs part hath taken out an absolute and peremptory Divorce chusing the Pope for her only husband whose only voyce she will hearken vnto And the Divorce being vpon no iust cause and vpon a false ground it is of no ●orce and so ●etteth not why the Church of Rome may not yet be Christs spowse if he will claime her Answer No is it not of force when publikely and ●olemnly sworne to in open Court inviolably to bee ●ept but yet if any will needs require a proofe on Christs part that he hath also publikely given the Church of Rome a bill of Divorce let him but search 〈◊〉 Gods Records In the booke of the Revelation doth ●ot Christ openly d●clare the Church of Rome to bee a ●●eat Whore that Whore of Babylon Rev. 17. And in the ● chapter the bill of Divorce and that by a voice ●●inly heard from heaven saying Come out of her my peo●●● that ye be not partakers of her sinnes and that ye receiue 〈◊〉 of her plagues Is not here a plaine bill of Divorce ●ven by Christ to the Church of Rome that wh●re that ●●●rituall Babylon she that saith I am no widow being ●●rried to another man sith Christ now separates his ●●ne people his owne Spowse out of Babylon Come out 〈◊〉 my people And this divorce on Christs part came 〈◊〉 of force vpon the Councell of Trent when now the ●hurch of Rome having long played the Wh●re yet 〈◊〉 her second marriage to another husband was so●●nely concluded and Christ excluded Now therefore ●●rist giues her the bill of divorce also in pronounc●●g her a strumpet and separating his spowse from her 〈◊〉 hence forth to haue no communion with Her ●hat need be said more to proue this Divorce and that 〈◊〉 both sides Is there any Minister of the Church of ●ngland that while he affirmes the Church of Rome to 〈◊〉 a true Church or a true visible Church or the Spowse of ●●rist yet will or dare say that the Church of Rome is 〈◊〉 that Whore that Babylon mentioned in the Revela●●●n I dare say there is none if together with lear●●ng he haue more loue of the truth then of the world 〈◊〉 his heart Yea even he that saith The Church of Rome 〈◊〉 true visible Church will confesse withall that She is Babylon and the Antichristian Church Now if she be Babylon Christ ownes her no longer for his Spouse 〈◊〉 out of her my people But here followes a distinction As it is a 〈◊〉 Church we haue not detrected to ●old communi●● with a 〈◊〉 Babylon we can haue nothing to doe with it Answ. I must here craue pardon that this distinct●●on tooke not place till a day after the faire for we ha●● newly packt away Babylon for a naughty pack here confessed by those who yet affirme she is a true visib●● Church and Christ hath disclaimed her for his spo●●● bidding his Spowse to come from her And so I say this distinction comes too late after the sentence of 〈◊〉 divorce is given on both sides Therefore as whom 〈◊〉 doth ioyne together let no man separate so whom God ●●●parateth let no man ioyne together When Christ ●aith Come out of Babylon my people Let not vs say we 〈◊〉 not to hold communion with the Church of Rome Ye● 〈◊〉 this case no distinction will serue to ioyne vs together againe in one communion Herein we must not 〈◊〉 to the voyce of any man be he never to Reverend ●●fore and against the voyce of Christ But Christ 〈◊〉 peremptorily Come out of her my people and that vpo● a severe penaltie or perill least ye be partakers of 〈◊〉 sinnes and that ye receiue not of her plagues Let vs there●fore in this case follow Pythagoras his lesson to his scholars not to looke our face in the glasse by the 〈◊〉 light but by the Sun-shine Thus if we be of Chr●●● spowse we will heare his voyce alone saying Come of Babylon my people and no voyce of man saying to 〈◊〉 contrary By what distinction I pray you can an 〈◊〉 chast Matron sa●ue her credit by keeping company having communion with a notorious strumpet Will say As she is a woman a creat●● of the same flesh and 〈◊〉 as bearing the Image of God I detre●● not to hold com●●● with her but as she is a whore I can haue nothing to do 〈◊〉 her What a confused distinction were this Woul● 〈…〉 〈◊〉 in the next place that charitable profession of 〈◊〉 Luther is alledged who saith 〈…〉 〈…〉 breast is the spirit sense authority summe and all And allowing no other Scripture but the vulgar Latine a language vnknowne to the vulgar what is it but a meere shell They haue the Creeds but the shell only while they deny the faith Yea they professe the Catholick faith but they haue only the shell of it to witt the historicall faith common to them with the very Divell● the kernell they haue not to wit the true affiance in Gods mercies apprehended and Christs merits imputed to justification This faith the Councell of Trent accurseth So that in that whole Councell yee shall nor find in the Councells owne word once Credere in Deum to belieue in God least they should admit of the saving faith whereby only a man can say Credo in Deum I belieue in God wherea● the historicall faith can lay only Cred● De● or Deum I belieue God as the Divel●s belieue and trembl●● 〈…〉 Thus haue they no more but the