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
A25383	Apospasmatia sacra, or, A collection of posthumous and orphan lectures delivered at St. Pauls and St. Giles his church / by the Right Honourable and Reverend Father in God, Lancelot Andrews ...	Andrewes, Lancelot, 1555-1626.	1657 (1657)	Wing A3125; ESTC R2104	798,302	742

great regard in times past not to abuse anothers Concubine 2 Sam 3. 8. In several there are in them two other Duties In the man understanding and wise government there is I say in the husband direction and there must be in the woman subjection to be subject to his direction And here I am to admonish women of seven things to make them to honor their husbands First they must consider that Adam was formed first and then Eve 1 Tim. 2. 13. Secondly Man was not created for the Womans sake but Woman for the Mans sake 1 Cor. 11. 9. Besides he was wounded that she might be made She was taken out of him She was brought unto him She was made to help him She received her name of his name his name was Ish her name Ishah She had in her name a letter of five in number lesse than man to shew she was but a diminutive All these doe imply womans subjection There are two other Duties several of the man and wife The Man must protect his Wife in danger chap. 20. 11. Providing is required of the man to provide for his houshold and family 1 Tim. 5. 8. And the woman is to preserve and enlarge that her husband hath provided the domesticall duty of preserving the house and houshold pertaineth to her as it is in Proverbs 31. 21. She should be of the property of the Snail still at home but a foolish Woman is troublesome Proverbs 9. 13. The house in holy Scripture is taken for the Children whom she must bear and bring up in the fear of God The Wife through bearing of Children shall be saved saith Paul 1 Tim. 2. 15. The house is taken for the Servants whom we must govern well And the house is taken for the implements which she must order and enlarge She must be not as Ivie which cleavth to the tree and is not profitable though green but as the fruitfull Vine on the sides of thine house she shall bear Children like to the Olive plants round about thy table Psalme 128. 3. 3. No divorce after marriage And this cleaving of each to other implyeth a perpetuity of this bond out of the 2 of Kings 18. 6. Man shall leave father and mother to cleave to his wife And in 1 Cor. 7. 10 and 11. Paul saith I command those that be married not I but the Lord Let not the Wife depart from her Husband and let not the Husband put away his Wife It is true Quos Deus conjunxit homo non separabit whom God hath joyned let no man separate Yet God himself may sever them either by death for when the Husband is dead she may marry to another man Romans 7. 3. or God may sever them by divorcement for lewdnesse and whoredome not for every light matter but for a very weightie cause as it is in the 24. of Deuteronomy 1. Divorcement is called in Hebrew a sawing and the divorce of man and wife should be as the sawing a 〈◊〉 from the body If a man have the dead Palsie in some part of his flesh he will not presently have it cut off unlesse it 〈◊〉 some other part Divorces for two causes The Wife so long as her Husband liveth is bound unto him 1 Cor. 7. 39. But if the flesh be not only dead but corrupted then may there be a proceeding to divorces and that upon two causes as the ancient Fathers doe say out of the Scripture The one is for Fornication and Adulterie And who so putteth away his Wife except it be for fornication causeth her to commit Adultery Matthew 5. 32. except it be for Whoredome Matthew 19. 9. And as I told you adulterous flesh is rotten 〈◊〉 it is 〈◊〉 flesh in the thighs and this divorcement for carnall copulation in Adultery they doe gather quia adherebit uxori 〈◊〉 out of suae to his own wife and she to her own husband must cleave The other cause of divorce is for spiritual Adultery which is 〈◊〉 as it is called in the Scriptures If thou have an unbeleeving Wife if she be content to dwell with thee for sake her not for in that she is an Infidell she is dead flesh but in that she is content to dwell with thee she putrifieth not but if she seek to draw thee to Idolatry in such things thou mayst not yeeld but there may be a departure 1 Cor. 7. 15. God suffereth separation and apostacie for spiritual Fornication which is Idolatrie and where God doth make separation there his Deputies which are his Priests for Incontinencie and Apostacie may suffer divorcement for that the People committed Fornication both bodily and spiritually with the daughters of Moab Moses in the name of God ordained they should be slain and Phineas with his spear appeased Gods wrath Numbers 25. In Ezra 10. 4. after they had resolved to put away their strange wives they came to Ezra the Priest saying Arise for this matter belongeth unto thee who bid them in verse 11. to separate themselves from their strange wives as you may see there at large But Pauls counsell in the 1 to the Cor. 7. 11. is my counsell here that but for argent occasion a man should not put away his wife but if she depart let her remain unmarried as if she did retain only to her Husband or let her be reconciled to her husband and this reconciliation maketh no new marriage but by repentance she if she have offended must renew her life in honestie and holinesse and this reconciliation must be a renuing of their love and the man must heartily forgive her as he would have God forgive him then there must be a forgetting of any sepatation as though there had been no breach at all that so faith and love may ever after be preserved that so their love may be not only more dear than that to Parents but that it may grow daily more and more that God may blesse them and their Children that their union in the flesh may breed the unity of their mindes that they may be united each to other as Christ and his Church we in him and he in us who by his Incarnation became our flesh and he is one body with his Church who was tormented and scourged who dyed whose very heart was pierced with a spear whence his Church was taken he forsook his Father in the Heavens and was incarnate he forsook his Mother and suffered death that he might cleave to the Church and the Church to him that so they might be one spirit that so this bond might continue perpetually and that this knot that joyneth Man and Wife might be indissoluble Erant autem illi ambo nudi Adam uxor ejus ae non erubescebant Gen. 2. 25. Novemb. 〈◊〉 1591. THis verse at the first sight may seem 〈◊〉 and to small purpose but the wisdome of the Holy Ghost did add the same to the rest for good purpose If it be referred to that which went

ninth verse he is brought forth of his Goal and arraigned having his indictment and accusation laid against him and he is permitted to speak for himself in the tenth verse he pleadeth not guilty alledging reasons why in the eleventh verse God traverseth the cause by joyning issue with him and in the twelfth verse we have seen his confession and his allegation why sentence should not proceed against him Now in this the other party guilty which was accused before is brought to her triall in which for the Judicials and manner of proceeding the generall intent of God is not only to convent before him a Malefactor but not to give over untill he hath found out the principall that is to finde who hath been chief in the trespass and as some say to make diligent search whose hand was deepest and most 〈◊〉 in this offence In Physick we are taught to search to the bottom and goe to the Core In Logick we are taught to bring and reduce every thing that is said or reasoned upon unto the principall action or rule by which it is scanned In Divinitie it is a point especially materiall as our Saviour Christ saith to goe to the beginning and first institution of things to see how it was then And this is Gods course in judgment to find out the principall and chiefe cause of evill things which are committed The way and manner of finding this out is by inquirie and by way of interrogations ministring interrogations unto him for all crimes and sinnes being works of darkness and therefore as much as may be hid and concealed from apearing in the light and sight of men therefore the praise and labor of a Judge is to finde and search it out that being brought to light ill works may be reproved the third of John and the twenty first verse For this cause this duty is enjoyned by God to all Judges after two waies the thirteenth of Deuteronomie and the fourteenth verse ut perscrutarentur interrogarent that by search and diligent inquirie the truth might be boulted out It is the course to be taken in the case of murder the twenty first of Deuteronomie and the fourth verse In the case of adultry the fisth of Numbers and the fourteenth verse In the matter of theft the twenty second chapter of Exodus and the eighth verse 1 Reg. 8. 31. And it is the course which may be holden in any Crime or Cause whatsoever that upon good and sufficient presumptions and detections they may proceed to inquire diligently and the party called in question is bound to make answer to purge and cleanse himself which is suspected or accused for this is the ground and foundation on which God frameth his action against Eve Adam saith that thou his wife diddest intice perswade him to eate thereof The question therefore which I demande of thee is why hast thou done this And this is that to which she is bound to answer Now if we looke to her answer which she maketh unto the interrogatorie propounded to her we shall see it very frivolous for God asketh quare and she answereth to quis Some think that it was for fear or shame or else as others say for the defect of a right and a true cause For well may one alledge the tempter and occasion which moved or sollicited us to sin but otherwise no right or proper cause of sin can be assigned But howsoever it is we must take her answer as it is First we see that she is not mute or silent but knoweth how to shape an ill answer and to make an excuse as well as her husband God saith in the fiftieth Psalme and the one and twentieth verse because I held my tongue and envyed no more against mens sin therefore the Devill hare Eve in hand that Adams excuse went for good payment and put God to silence as if it had been so full an answer to God as that he could say no more against him and therefore seeing that held so well he perswadeth the woman to take the same course for we shall perceive that both her and her answer are so like as if they had been framed in one forge for the like pride we see in both which will not seem so ill as they are but doe lay the fault upon another to excuse themselves Secondly the method and form of answering is alike and even the same in both their answers but the substance and matter of the excuse is not one and the same for Adams excuse was his wife Eve but her excuse is the Serpent so that if we compare Adams answer and Eves together we shall see in what they agree and wherein they differ both of their confessions are extort and indirect both are maimed and unperfect and neither of them can plainly say peccavi c. Usus Out of which we learn that both these came from one Schoolmaster Sathan the Author Accuser and Procter of all sinne and he doth mankind more hurt when he is an Advocate and Proctor giving us counsel how to defend and excuse our sinne than when he is an accuser accusing us of sin to God the Judge of all because when the Devill is only an accuser against us Christ will be our Advocate to plead our cause for us and an Intercessor and Mediator for us to his Father and he being on our side we need not fear though he Devill be against us But if we entertain the Devill for our Proctor Christ will be a 〈◊〉 Judge against us to condemne us and oppose himself to the Devill Therefore the Devill careth not what excuse we alledge though they lay the blame of their sinne upon him he is content to beare it rather than they should confesse their sin plainly and make Christ their Advocate To cover and conceale sinne is a double sinne and not to confesse it plainly is partly pride and presumption or else servile fear and dispaire fearing lest they should confesse all to God as though he had not goodnesse or mercy enough to forgive them or else they conceale it of pride presuming that God cannot see and finde out that which they dissemble and hide from the eyes of men So we see that it is a compound sinne though the woman be in impari sexu yet she is pari superbiâ as proud as he and as farre dead in hiding and dissembling sinne as he and as well able to say for herself as he A difference of Confessing finnes thus pride maketh men ashamed to confesse or else so to confesse that one may see a plain difference between the confession of a proud and a poor humble sinner between the confession of the good and faithfull and the evill Infidells Between Sauls confession and Davids Sauls confession smelleth of pride in the first booke of Samuell fifteenth and the thirtieth verse Peccavi saith he sed honora me That is he would so confesse his sin that he might keepe