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
A19271	A briefe exposition of such chapters of the olde testament as vsually are redde in the church at common praier on the Sondayes set forth for the better helpe and instruction of the vnlearned. By Thomas Cooper Bishop of Lincolne.	Cooper, Thomas, 1517?-1594.	1573 (1573)	STC 5684; ESTC S108660	415,743	738

and simple beginning that he came of the * Dust of the Earth And therefore hath no cause to glorie in his owne worthinesse And if he be any thing more than any other common Creatures that the Prayse thereof is to be giuen to God alone Therefore to beate downe the pride of Mans corrupt Nature very wel saith Iesus Sirach VVhy art thou so proude O thou Dust and Ashes And the Lorde God planted a Garden Eastwarde in Eden c. In this that God did set Man in a Paradise or Garden of pleasure it maketh muche to the aduauncement of Mans dignitie and the settinge forth of the great Fauour of God towarde him who woulde not haue his principall Creature whome he had made as Lorde of all other to inhabite in a cōmon place of the Earth but in a plat framed of purpose replenished with al maner of plesure delight according as is here discribed by Moyses Where or in what part of the world this Paradise was or whether it doe at this day remaine or no we may not be Curious to search or determine It may well be thought that that place of delight and pleasure that was prepared for Man in his Innocencie when he sinned and fell from the obedience of God his maker was defaced partly by the * Curse that for the same fel vpon the Earth partly by the generall Deluge ouerflowing the whole lande and all the partes thereof And if we shoulde assigne it to any place it is most likely to haue beene about the coastes of Mesaporamia and Armenia c. where the Riuers Euphrates and Tigris are The Tree of Life planted in Paradise may be thought to be that by the fruite whereof if man had not Sinned he should haue continued Immortall The Tree of knowledge of Good and Euill was that tree which God to trie the Obedience of Adam did Forbid him to taste of and tooke the name of that miserable euent that after fell vnto him by his Disobedience For thereby he vnderstoode euill and was ashamed of himselfe And out of Eden there went foorth a ryuer of water c. Forsomuch as the Riuers that beare those names at this day and flowe into the partes here mencioned haue their heades and beginninges farre asunder it is mooued as a doubt howe they are reported here to haue one heade and spring For aunswere herevnto we must vnderstand that in the time of the generall Deluge when all the fountaynes of the Earth brake out by the prouidence of God to drowne the worlde for sinne it is not vnlikely that this Spring also and the Ryuers that grewe thereof by the continuance of the Deluge did alter and varied their course and toke also other beginnings then before they had Some other thinke that at the same Deluge the sea swelling to drowne the Earth did ouerwhelme that place where Paradice was from whence these Ryuers had their beginning and that it so remayneth at this day either where the redde Sea is or in some partes of the Sea there bordering And the Lorde God commaunded Man saying eating thou shalt eate c. It is not to be thought that God had Inspired the diuin● knowledge of good and euill into the fruites of this tree but it is to be vnderstanded that it was a type or Figure of perfite knowledge of good and euill which becommeth the wisedome of God alone being hable to declare the perfect causes of all thinges both generally and particularly wherevnto God woulde not haue Man arrogantly to aspire as a thing farre aboue his Cōdition and therefore commaunded him vnder a great paine not to taste of this fruite Augustine and others iudge that the name was giuen to this tree by the euent that folowed For Man by the tasting of that fruite to his owne great harme by experience learned the difference betweene the goodnesse of obedience innocencie felicitie immortalitie and the * euill of disobedience sinfulnesse miserie and death And the Lorde sayd it is not good for man to be alone I will make him an helpe c. Seeing that God had made Man as he did other Creatures to this ende that he should multiply and encrease vpon the face of y Earth it was not fitte and conuenient for him to be alone therefore God of his great goodnesse respecting this his purpose in creating of Mankinde sayth he will make an Helper to Adam like himselfe The woman lawefullye ioyned to Man bringeth three Helpes which he cannot haue without hir 1 The first is the Helping to Procreation and multiplying of mankinde 2 The seconde is that she is a lawfull Remedie agaynst whoredom al filthy vncleane lusts To auoyd fornication sayth Paule let ech man haue his wife And again It is better to Marry than to burne 3 The thirde Helpe is Comfort in sickenesse in affliction and in all houshold cares and troubles as in education of children and keeping the family in order In this place haue we the Institution and notable commendation of matrimonie by God himselfe euen before the fall of Adam Which maketh greatly agaynst all such that vnder a colour of hipocrisy in the Spirit of Antichrist depraue the Institution of God and make Mariage a Wallowing in the Flesh or a Permission onely for the auoyding of a greater euill c. For this cause shall man leaue his father and his mother and shall be ioyned c. After the Institution of matrimonie Moyses addeth the Indissoluble bonde and knot whereby the husbande and wife are fastened togither by the ordinance of God and sheweth that it is * straighter than any other coniunction in the societie of mankinde Inso much that it is a lesse offence to forsake Father and Mother and to leaue them succourlesse whiche notwithstanding ought by Gods commaundement to be honoured then it is to doe the like towarde his lawfull maried Wife Wherefore let them looke well what they doe that are readie for Light and Small causes to Seperate man and wife Seeing that Christ himselfe sayth that VVhosoeuer is separated from his wyfe sauing for fornication and marieth another committeth adulterie The sunday called Sexagesima at Morning prayer Genesis 3. ANd the Serpent was subtiler then euery beast of the fielde which the Lorde God had made and he saide vnto the woman yea hath God saide ye shall not eate of euery tree of the garden 2 And the woman sayde vnto the Serpent We eate of the fruite of the trées of the garden 3 But as for the fruite of the trée which is in the midst of the garden God hath sayde Ye shall not eate of it neyther shall ye touche it least peraduenture ye die 4 And the Serpent sayde vnto the woman Ye shall not dye the death 5 For God both knowe that the same daye that ye eate thereof your eyes shall be opened and ye shall be as Gods knowing good and euill 6 And

Conscience among them ●or haue any hope to Preuaile and do Good by drawing them to repentance 2 The second if he haue the 〈…〉 of gods commaundement calling him and good Oportunitie to Spreade the glorie of God and studie of his true worship in an other place Otherwise if these causes be not as they were both in Abram I thinke he is not bound in conscience to depart but without Sinne maye Tary among them as Loth did in Sodome And I will make of thee a great people and will blesse thee c. This Blessing that God here promiseth to Abrain is in wordes very great and notable But if we looke to the maner of perfourming it in the face of the worlde it will seeme somewhat straunge to mans reason He promiseth Abram Multiplying and Blessing if he depart out of his Countrey but it might seeme more likelie that he should grow to wealth and power if he Ta●yed in his Countrey Furthermore when he dyed in the lande of his peregrinage he was in deede welthy and riche but he scantly left One Sonne to performe the great Blessing of the increase of his Seede Yea and the same Sonne hauing lyke condition as his father had left but One sonne behinde him partaker of the Promise And lastly when some shew of great increase appeared in the sonnes of Iacob by Hunger and Famine they were * driuen to go into Aegypt and there in deede increased in great numbers but yet vnder the crosse of Trouble and Afflictiō as it is read The mor● that they did ●ppresse them the more they mereased and multiplied This must we diligently consider i● the blessing of Abram that we may learne howe God blesseth his in this world least we fall into the iudgement of carnall men and thinke them Happie and blessed whi●h in deede are cursed and vnhappie ▪ For Gods Blessing doth not alway go with the Wealth of the worlde nor his Curse with Affliction and trouble but most commonlye in cleane contrarie maner For it is profitable for the Elect of god often in this life to be vnder the bridle of Affliction and Trouble It is good for me sayth Dauid that thou hast Humbled me Who would haue esteemed Ioseph happie when he was * solde into Aegypt and there a long time kept in Prison Or Dauid when he was Tenne yeares Persecuted of Saule Or in time of his kingdome when he was troubled with so many Warres and * Rebellions But as the kingdome of God is Spirituall so are his Blessings for the most part Spiritual and not according to the iudgement of the 〈◊〉 And in thee shall all the kindredes of the earth be blessed c. This place is diligently to be imprinted in the mindes of the faythfull as one of the sweetest Promises of our Free blessing in Christ Iesu that is in all the Scriptures We be taught in these wordes to learne the riches and abundance of Gods mercie who doth not restraine his blessing to anye one House kindred or Nation but doth freely impart it to All the Kindreds of the earth Therefore when Christ sent his Messengers to bestowe this blessing he sayd Go into the whole worlde and declare these good tydings To all creatures Moreouer this blessing here promised is our Iustification For sayth Saint Paule * The scripture foreseeing that God iustified the Nations of the earth by fayth preached of the same to Abraham before saying In thee shal all Kinreds of the earth be blessed Thus Blessing then to saint Paule is Iustifying and Blessed are Iustified And this Iustifiyng by S. Paule is by Fayth and * not by our Workes To conclude the foundation of this free blessing or Iustification is the seede of Abraham * Christ Iesu Wherefore we see that God him selfe in thys place to Abraham is the First preacher of our Free out some great consideration whie God did nowe chiefely plague the Chananites after that Abram and other good and godly persons were come among them It might seeme more likely that God for the * Iustes sake woulde haue spared them or that all things for their cause shoulde haue gone the more Prosperously with them But seeing it pleased God otherwise we must thinke that Gods pacience was greatly stirred against them both by some meruelous increase of their Stubburnnesse and wickednesse and also by the malicious and frowarde Abusing of the Godly For so we see it oftentimes by the prouidence of God that when Gods truth and his holy will is preached taught in the worlde by his notable and worthie instruments some great Aduersitie and Plague doth followe to the punishment of the stubburnnesse and blasphemie of the wycked agaynst it The causes of which plagues the Malice of the worlde to their further cōdemnation not seeing their owne Sinnefulnesse doth blasphemously Impute to the true Doctrine of God and to the good and godly persons publishing the same Thus was it in the time of Hieremie and of the Prophetes Thus was it in the Primitiue Church Thus it is now in these Latter dayes And when he was come nere to enter into Egypt he sayde vnto Sarai c. Here first we haue to note that euen Godly men comming among the Wicked or into place of daunger though they put their trust in God yet are they not voyde of care and feare and * Deuise by all meanes they can howe they may Shunne and auoyde the same Secondly we haue to consider the Violence Malice of the wicked which to satisfie there Filthie and fleashly Lust whyll not spare to commit any Mischiefe eyther by Murder or otherwise Thirdly it may be doubted howe a godly man can deuise to saue himselfe by a Lye for aunswere wherevnto vnderstande you there are three kinds of Lying 1 First when we vtter an Vntruth 2 Secondly when we denie a Truth 3 Thirdly when Truth is dissembled and for the time vpon considerations concealed The two first wayes no man can vse without sinne nor ought to saue himselfe by them The thirde waye Abram did vse concealing that Sarah was his wyfe and yet vttering no vntruth in saying she was hys sister But neyther in this nor yet in that that foloweth is it to be thought that Abram was voide of some Imperfection proceeding of to much timorousnesse and want of confidence in the promises of god For how can it stand with perfit Sinceritie for his bodily safetie and hope of better intertainement in a straunge place to hasarde the Chastitie of his faythfull true and louing Wife and giue occasion both to her and to the Prince or other of the Egiptians to commit adulterie Saint Paule sayth VVe may not doe ill that good may come therof We haue not therfore any colour here in Abram wherby we may be encouraged for any cause to vse the lyke dealing but rather a plaine example that euen Holy