Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	ceremony_n	division_n	25	3	9.3937	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

them his eares are open to heare them if they appeale to him in their aduersities and he accompanieth them wyth his holy Aungell to the end they erre not he beholdeth the calamities they endure and yéeldes compassion to the complayntes they make accordinh to the comfort of the Psalme O culi domini super iustos et aures eius ad praeces eorum Still touching the discourse of Religion and of the professors of the same ANd albeit these words of our Lord That who perseuereth not to the ende shall not be saued are generall to all Christians yet they concerne most chiefly such as be of the ministerie who being called to an estate so holy by how muche they are chosen as men most necessary and worthy by so much more doe they offend the maiesty of God if they renounce or leaue it Redite domino deo vestro sayth God by his prophet If you promise any thing to your God looke to offer it giue it For a man hauing once past his promise must consider that to doe any thing is an office and action of the will but the accomplishment therof is of necessitie The Church compelleth no man to take baptisme but after we be once receiued she hath power to constraine vs to liue like Christians Euenso there neyther is nor ought to be authority to enforce one an other to chaunge habyte or enter the ministery but being once possest of the orders we are bounde to kéepe our profession Yea it belonges to the ministers of the Church to know that the perfection of religion consists not onely to take the habyt to forsake the worlde and to be enclosed within the precinct of his vycarage and Churchyarde But with all to him appertaynes the passion of paines troubles and iniuries and to striue to resist his affections and lastely to be constant with his brethren For that to liue in order is a thing easie but to perseuer to the end is entangled with great hardnes Non cessamus pro vobis orare vt dignos vos faciat vocatione sua we pray to the Lord cōtinually saith the apostle to the end you may be made worthy of his ministery that is that you be thought méete to be called by him and that he call you as he is wont to call those whom he loueth God inuiteth all God calleth all and entreateth them to serue and follow him But amongest all others those whom hée calleth particulerlye those doth hée holde vp wyth hys hande and if hée suffer them to slyde hée is readie to helpe them vppe agayne Suche as bée called of God perseuere to the ende but those whom the Ennemie leadeth retourne eftsoones to the Worlde Great is the comfort of suche as are come into Religion guyded by the hande of God séeing it is aduouched in the Scriptures that the holy Ghost led Iesus into the Desart and the wicked spirite caried him vp to the Temple not with intention that hée should Preache but rather to throw himselfe headlong from the place There were many other places in Jerusalem more high then that which the Diuell led Christ vnto but he desired nothing more then to make Iesus Christ fal from the pinacle of the temple by that which we are instructed that greater vaunt doth the Diuell make to make one of those fal which are consecrated to Christ thē a hundreth of suche as Prophane and wander in the Worlde And therwithall we are taught that the fall which the seruant of God makes in the ministery is dangerous to the soule doubtfull to his conscience and most slaunderous to the common weale It is written in the discourse of the liues of the fathers of Egipt that one of those holy ancients saw in a vision the assemblie of Diuels and hearing euery one report the diuersitie of illusions wherewyth they had be guiled the worlde hée saw their Prince make greater gratulation and recompence to one of those ill spirits that had deceiued a vertuous man of the Church then to al the rest sturring thousands to transgression sinne two of the childrē of the great sacrificator Aarō were burned for no other occasion then for that they had transgressed in one Cerimony of the Temple And albeit in the congregation there were no doubt greater sinners then those two Children yet God saw cause to punish them and dissemble wyth the others the better to make vs to know that the estate of the ministers is of such perfection that that which to the world is estéemed ceremony the same to men of the Church is rule and precept and the breache of it a sinne mortal So that vntil the Church militant be ended and that we go to enioy the Church triumphant of necessity drosse will be mingled with gold chaffgo with corne the thorne grow with the Roase marrow ioyned to the bones and good men be consociat with the wicked yea and this is no small wretchednes that many times it is more hard to endure a wicked man in the ministery then all the temptations which the illuding spirit can sturre vp there Vtinam recedant qui conturbant nos Would to God sayth S. Paule such as trouble our common weale were deuided from our company the man of the Church being wicked doth this hurt in the congregation either to prouok others to sinne by his example or at least to sturre them to murmure by his vile perswasions séeing the pot that boileth to much casteth out his fatnes the troublesom sea reuerseth the ships the vyolent winde renteth vp trées by the rootes and fluddes ouer flowing their chanels spoile the corne Euen so the minister which is not studious or géeueth not himself to praier or lastly occupieth not his mind with some exercise of the hand much lesse that he preuayleth in his function but is an instrument of euil to such as he can make like to himselfe the first curse that God gaue in the world was to the enuious Cayne saying Quia occidisti fratrem tuum eris vagus et profugus super terram Séeing I haue bestowed thée vppon the earth and thou hast there defyled thy selfe with the bloud of thy Brother thou shalt haue my curse to goe as a vagabounde in the worlde and lyue discontented according to which wordes of God to Cayne I say that for a man of order it is an other Paradise the tranquillitie that he findes in the exercise of the ministery But to him that hath a will corrupted it is a Hell to be subiect in that place Sewer in good consideration there is not vnder Heauen the lyke tranquillity as to be in companie of good men and to pray to God in societie of such as be vertuous And as Christ would neuer haue giuen to Cayne so great a curse if he had not committed so vyle a Treason agaynst his brother So the Lorde neuer suffereth that any minister or man of the Church wander or go as a vagabound through the world but for

preached and receyued by the greatest part of the world by which the wisedome and goodnes of God disclosed manifestly that that which floated and florished in despite of the industrie crueltie and power of the worlde was come from Heauen from whence was ministred vnto it all fauour succour and ayde The Originall of tirrannie and Idolattie together with the punishments of tirantes and Idolators how Abraham was chosen chéefe of the Hebrewes YOur letter no lesse full of modestie and swéetenesse then replenished with doctrine and iudgement bringes no small delight to me for that to your déepe science already in thinges I finde remeyning a zealous desier yet to know more wherin I can not but accompt it to belong to my office to adde to your zeale and trauell my faith and diligence though not able to teach you further yet as touching the request of your letter to shew my opinion leauing it to be controlled by that fauour and wisedome where with you are wonte to measure and iudge the errours of your frendes But touching the matter as you haue to remember that out of the race of Cain issued Nembroth the great tirant Who by his ambition and pride subdued all men and Nations of his time enforcing them to liue vnder his tribute and customes So there is no doubt but these tirranous spirittes are most hurtfull to the world and by the Scriptue reputed as ennemies of God For their desier to heare rule makes them breake all order of iustice bearing no regarde to lawes nor ordinaunces Yea in respect to encrease maintaine their principallitie they giue suffrāce to all men to be insolent with liberty to committe disordered actions In the time of Nembroth were many possessed with this wicked spirit of pride and ambition who assemblinge together conspired to builde a tower of incomparable rate of height and measure to the ende to perpetuat their name and reputation amongst men But God beholding their arrogant intentions and willing to manifest the wickednesse of that tyrannye and presumption of that pryde bréeding so many miseries and euils let fall his anger vpon them confounding in such sort the Tongs of the builders and workmen that one vnderstoode not an other since they all spake vnknowne and straunge Languages Afore the foundation of the Tower of Babilon there was but one language in all the world God then inflicting vpon the earth a wonderfull punishment by the confusion and diuersitie of speaches But thus it happened that the first men hauing lyued but vnder the vse knowledge of one tongue and now béeing in confused deuided into many dispersed themselues thorow the worlde by whose posterities haue bene continued all those diuersities of languages that now reigne This diuision of tongues was the cause that the Tower of Babilon was not ended by which occasion also the Princes of the earth leauing their tyranie were driuen to search new coūtreyes to inhabite euery one following his language as an ensigne sunder the which they might plant and multiply By this diuision of men and Countreys people fell into so great erors that forgetting the doctrine of God together wyth the promises he had made to men the most part of the world became Idolators declining to such superstitions as the deuill inuented dayly to aduaunce his purposes So that Idolatry toke his beginning of infidelitie and the wicked inclinations of men deliting leaue the right way to folow that that leades to perdition To this was much helping the forgetfulnesse of the trueth and the negligence of men caring not to folow religion and doctrine and much lesse to teach it to others An other originall or fountaine springes of the loue of our selues called Selfeloue together wyth an insaciable will which men haue to put themselues in libertie inducing them faythfully to searche a thousand waies for their satisfaction and by some meane to inuent abhominable Superstitions whervnto the deuill is so readie to minister assistance wythall the art and fauor he can that poore sinners to make them the more hardened and desperate fixing vpon certaine faulse and deceitfull experiences attribute in the ende dignitie to any thing of the which according to their coniecture they had receiued ayd or answere In other places they haue a certaine feare in their consciences which restraines them to demaund of God the things which themselues estéeme to be wicked dishonest By that it comes to passe that they are pleased with the seruice of these faulse gods who care not but only to be serued as gods wythout regarding whether the men be iust or vnrightful For seing these dissembled Gods be deuils in déed passible to all actions councels of deuils they are of cōmon congruency enemies of iustice frends to wickednes those be the preparations that the deuil finds in the harts of such as he hath enchaunted abusing them with perswasion that there is a god of battels another of robberies a God of drunkenes another of whordome all these Gods béeing most delyted with such as most are giuen to dishonest acts infidelity also the root of al sinnes was one cause why those miserable people were ignorant of the greatnes power of god yea they could not be brought to beléeue that one God was sufficient to furnish perticulerly al things necessary to the vse of men seruice of the world of this came the plurality of gods men belieuing that they were restrained to precinct and limit that euery god had his perticuler estate to gouerne Of which sprang the first Idolatry for some worshipped the Sunne with many other triffling and dishonest things others did worship to deuilles which abused them by illusions oracles yea somtimes by certaine aparances of remedies tending notwithstanding to their ruine This blindnes was suffered by the iustice of god to punish such as leauing the light run after darknesse making themselues iudges of their proper affections ruled their hartes according to the same how good or euil so euer they were in which respect god willing to punish those vices excesses suffered the deuill to raise faulse signes miracles euen to aduance the destruction of such as fell into spoyle by their infidelitie and multitude of their transgressions And albeit Idolatrie was great before the flud and that the worlde pursued alwayes his first corruption béeing stirred vp by the Deuill who induced men to a forgetfulnesse of God Yet the mercie of God who had not forgotten his Promises made to mankinde so prouyded for the effect of his Promise that he chused a People particular to reestablish wyth him the trueth of his Promises and alliaunces To them he gaue a perfecte lyght to guyde them agaynst those Darkenesse and obstinacies which the Deuil raysed agaynst them he established lawes and ordinaunces touching the Seruice of Religion wyth expresse Commaundement that they obserue them and bée attentiue to the worde of God the better to arme