Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adultery_n	commit_v	fornication_n	1,452	5	12.1572	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may

Mariage is honourable amongst all men Heb. 13. The Rhemistes also are not a whit ashamed to say that the mariage of Priestes is the woorst sort of incontinencie Annot. 1. Cor. 7. Sect. 8. Pope Siricius epist. ad Himerium Taraconens applyeth that saying in the Scripture against marriage Qui in carne sunt Deo placere non possunt They that are in the flesh cannot please God Now as their doctrine is so is their practise whereby they do not onely make fornication equall to mariage but euen preferre it It was one of the greeuances of the Germanes exhibited to Cardinall Campeius that the Bishops and their Officials did not onely suffer Priestes for their money to haue Concubines but compelled continent and chaste Priestes to pay their tribute to the Bishop and so it might be lawfull for them to liue chaste or keepe Concubines Fox pag. 862. But honest mariage in Ministers they punished with death as anno 1525. Petr. Sponglerus was condemned to die for no other cause but that hee had married a wife ex Oecolampad Thus it is manifest both by the doctrine and practise of the Church of Rome that they do not only with these heretikes match fornication and honest mariage together but giue it the preferment before mariage 5 The Cataphriges did make or mingle their Eucharist with the bloud of children haeres 26. The Papistes much like vnto them haue shewed the people in the sacrament the bloud of Duckes and Pigeons making the people beleeue that it was the bloud of Christ as here in Englande the bloud of Hales which men from all partes of the lande came in pilgrimage vnto many yeares taking it to bee the bloud of Christ was in the ende found to be but the bloud of a Drake and openly shewed at Paules crosse by the Bishop of Rochester the King himselfe being present Fox 1188. 6 The Pepuzians allow women to be priestes haeres 27. So the Papistes suffer women to execute the priestes office in baptizing of children vide suprà haeres obiect 4. 7 The Catharistes did so name them selues as being pure and cleane haeres 38. Such are the Papistes which affirme that some are so iust in this life that they neede no repentance Rhemist annot Luk. 15. 1. That iust men in this life may keepe the lawe of God and by their iustice be free frō the curse therof Galat. 3. Sect. 4. That habitual concupiscence without consent of will is not properly forbidden in the law neither doth make vs guiltie before God Rom. 7. Sect. 5. 10. Do not these men nowe in effect say that they are pure and cleane in this life 8 The heretikes Angelici were so called because they worshipped the Angels haeres 39. which sect Epiphanius saith Augustine thought to be worne out and extinguished But if Epiphanius were now aliue hee should see this heresie reuiued by the Papistes for they doe maintaine the worship and adoration of Angels Rhemist Apocal. 3. Sect. 6. Annot. in cap. 19. 22. 9 The heretikes called Apostolici did not receiue into their communion those that had wiues or proper possessions haeres 46. 10 The Hierachites did receiue onely Monkes and Nunnes to their societie haeres 47. Papistrie sauoureth strongly of these heresies for professed Monkes are with them the deuoutest men how impure soeuer their life be in so much that the profession of Monkerie hath obtained amongst them the name of religion the rest that liue in the world they call seculares mundanos secular men and of the world The Rhemistes affirme that Monkes come neerest to the imitation of Christ 1. Thessal cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer or the Sacraments but ought to abstaine from all matrimoniall actes 1. Corinth 7. v. 5. 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra cap. 4. where it was decreed that if any man make difference of a married priest by occasion thereof refraine from his oblation should be accursed Lastly the Apostolici would in no wise suffer those which had vowed single life afterward to marrie though they found themselues vnable to keepe their vow Epiphan haeres 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie Annot. 1. Corinth 7. v. 28. 11 The Euchites did nothing els but pray helde that it was not lawful for Monks to labour with their handes for the sustenance of their life haeres 57. The Papists encline to both those heresies for first what els do their Monks Nunnes but mumble vpon their beads a certaine stint of praiers in the Latine tongue which most of them vnderstand not at all times houres almost both of day night as they haue their Nocturns Primes their morning euening midnight seruice their third sixt and ninth houres Rhemist annot act 10. sect 6. Secondly we see that most of the Cell-birds both cockes hennes Monkes Nunnes I would say do liue idlie and they beare them out in it for religious men say our Rhemistes such as they count their Masse-munging Monkes to be are not bound to worke annot 2. Thess. 3. Sect. 2. 12 There is another heresie saith Augustine or sect that walketh with bare feete because God said to Moses put off thy shooes haeres 68. So among the Papistes there are sectes of sryers that go barefoote as their friers Flagellantes Franciscans 13 The Priscillianistes did make the Apocrypha that is bookes not canonical of equal authoritie with scripture Haeres 70. So do the papists the bookes of Tobie Iudith the Machabees others which are not found in the Canon of the Hebrue they make them bookes of Canonicall scripture and part of the word of God yea their blind and vncertayne traditions they are not ashamed to call the worde of God vnwritten And yet further whatsoeuer say they the Pastors of the Church doe teach beside scripture in the vnitie of the Church is to bee taken for the word of God Rhemist annot 1. Thess. 2 sect 2. 14 There were certaine heretikes that helde that by Christes descending into hell the incredulous and vnbeleeuers beleeued and that all were deliuered thence at his comming Haeres 79. This heresie I see not howe the papistes can shift off from them selues who doe all generally vnderstand that place of Saint Peter 1. Epistle 3. verse 19. of Christes descending into hell Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde who perished in the waters and afterwarde remayned in prison onely eight persons beeing saued in the arke If Christ then should deliuer all these incredulous persons how can they auoyde this heresie that Hell was in a manner emptied by the descension of Christ 15 The Coluthians affirmed Deū non facere mala that no euil was wrought by God contrary to that saying of the scripture Ego Deus creans mala I am the God that createth euil Shall there be euill in

of God as if he haue loue and liue inwardly by the spirite of Christ Secondly Veritate finis siue permanentiae If he continue and attaine vnto the ende The first way men not predestinate may be saide truely to be the members of Christ Bellarm. de Eccles. lib. 3. cap. 7. Ans. 1. Charitie is not the essence or forme of the childe of God but faith and beleefe Iohn 1. 12. 2. It is absurd that he which hath the forme and essence of a thing should not obtaine the thing it selfe 3. Though such in respect of their present state may after a sort be called the sonnes of God yet they are not Vere filij Dei Truely and properly his sonnes 4. For in this sense none are truely the sonnes of God but they which shall be heires of saluation If we be children we are also heires euen the heires of God and heires annexed with Christ Rom. 8. 17. Distinct. 12. Bellarmine disputing of the true notes of the Church in his opinion as of succession antiquitie vniuersalitie and such like he saith though they doe not Efficere euidentiam veritatis simpliciter Yet they doe Efficere euidentiam credibilitatis Though they worke not the euidence of trueth that is doe not certainely demonstrate the Church yet they worke the euidence of beleefe or likelyhood they shew great probabilitie of the Church Bellarm. lib. 4. de notis eccles cap. 3. Ans. How can there be Euidentia the euidence of any thing which is but gessed at not certainly knowen for that is saide to be euident which is put out of doubt 2. How can these be said to be verae notae true notes of the Church if by these notes a man cannot certainly find out the Church 3. Therfore the true notes do bring Euidentiā veritatis An euidence of trueth shewing demonstrating the Church without doubt My sheepe saith Christ heare my voice Iohn 10. Where the voice of Christ that is the worde of God is heard and obeied there certainly are the sheepe sheepfold of Christ and where two or three are assembled in my name there am I in the midst Math. 18. to assemble in the name of Christ to heare his worde and duely receiue the sacramentes is an infallible note of Christes presence and so also of his Church These therefore are the true notes the worde and sacramentes rightly taught and administred Distinct. 13. They make a difference betweene Euangelicall precepts and Euangelicall counsels to leaue a precept vndone is sin euery Christian is bound vnto it But Euangelicall counsels are giuen onely to the perfect which they are not bound to keepe neither do they sin in not keeping of them yet if they obserue them they merite more Such counsels of perfectiō are these such like to giue al to the poore to vow chastity such like Bellar. de Monach. cap. 7. Rhem. ann Mat. 9. sect 9. Ans. We acknowledge no such difference betweene precepts counsels for whatsoeuer is to the glory of God we are bound to doe Math. 5. 48. Ye shal be perfect therfore al coūsels tending to perfectiō are cōmandements And that a man can do no more when he hath done al then is his duetie to do our Sauiour Christ sheweth in plaine words Luk. 17. 10. It is therfore a vaine distinctiō Distinct. 14. A vow is twofold Simplex votum A simple or single vow which is made before God alone Votum duplex vel solenne A double or solemne vow made in the presence of the Bishop or Abbate Mariage made after a single or simple vow standeth in force but it cannot make voide a solemne vow made before Harding pag. 547. defens apolog Ans. A single vow bindeth as streitly before God as a solemne vowe neither is it any thing to the Lord whether we vow in the hearing of others or before witnesse therefore the scripture knowing no such distinction generally biddeth men that haue vowed vnto God to pay their vowes Num. 30. 3. Eccles 5. 3. And as for the other point neither a single nor a solemne vow is a sufficient cause to deny mariage to him that cannot containe as the Apostle saith to avoide fornication let euery man haue his wife 1. Cor. 7. 2. Distinct. 15. Whereas the Apostle saith perfect loue expelleth feare Belmine distinguisheth there is Timor poenae and Timor culpae propter poenam Feare of punishment and feare of sinne for the punishment sake Loue expelleth not the first kinde of feare but the second Bellar. de purgator lib. 2. cap. 3. Ans. I pray you what difference is there betweene feare of punishment and feare of sinne because of the punishment or howe can these two be separated for he that is afraid to be damned will be afraid to sinne which causeth damnation Loue therefore expelleth these seruile kindes of feare which haue painfulnes as the Apostle saith but it retaineth the reuerence or feare of children which bringeth comfort rather and boldnes in the day of iudgment Ibid. vers 17. Distinct. 16. A mediator may be vnderstood two waies First he is mediator that payeth the debt vnto the creditor for the debter so Christ onely is our mediator who hath paid the ransome for vs Secondly he that entreateth the creditor to forgiue the debter so the Saintes may be and are mediators in praying for vs Christ is the mediator of Redemption they of intercession Bellarm. lib. 1. de Sanct. cap. 20. It is a very blasphemous distinction and contrarie to scripture for our mediator betweene God and man must be both God and man 1. Timoth. 2. 5. Therefore no creature can be our mediator Againe to make intercession to God for vs belongeth to the priesthoode of Christ who as the high priest was wont to go into the most holy place to pray for the people is nowe entered into the heauens to appeare in the sight of God for vs Hebr. 9. 24. But Christ onely is our priest in heauen neither Angel nor Saint Ergo he onely is our mediator and intercessor Distinct. 17. The question arising betweene vs whether Christ be our Mediator in respect of his manhood onely as they hold or as hee is both God and man as we teach they doe coine vs this sophisticall distinction that Christ is our Mediator in both his natures Ratione suppositi nō ratione formalis principij in respect of the suppositum or hypostasis of the Mediator not in respect of the formall beginning to speake this more plainely The mediator must of necessitie bee both God and man but the forme of his mediation or that whereby hee worketh his mediation is his humane nature Bellarm. de Christo lib. 5. cap. 3. Answ. The scripture attributeth the mediation of Christo to both his natures God was in Christ reconciling the world to himselfe here God is a reconciler and Christ a reconciler that is Christ reconcileth vs both as God and man 2. Corinth 5. 19. Distinct. 18. The saintes are our