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	wife_n	2,548	5	8.1753	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65422	Popery anatomized, or, A learned, pious, and elaborat treatise wherein many of the greatest and weightiest points of controversie, between us and papists, are handled, and the truth of our doctrine clearly proved : and the falshood of their religion and doctrine anatomized, and laid open, and most evidently convicted and confuted by Scripture, fathers, and also by some of their own popes, doctors, cardinals, and of their own writers : in answer to M. Gilbert Brown, priest / by that learned, singularly pious, and eminently faithful servant of Jesus Christ M. John Welsch ...; Reply against Mr. Gilbert Browne, priest	Welch, John, 1568?-1622.; Craford, Matthew. Brief discovery of the bloody, rebellious and treasonable principles and practises of papists.	1672 (1672)	Wing W1312; ESTC R38526	397,536	586

and so forth And in another place he saith Rom 7.2.3 1. Cor. 7.39 and 7.10.11 To them that be joyned in matrimony I give not command but our Lord that the wife depart not from her husband and if she depart to remain unmarried or to be reconciled to her husband And let not the husband put away his wife Now this is our Religion of matrimony and plain repugnant to the doctrine of the Ministers of Scotland that will licence a man to put away his wife and marry another And they call the doctrine of Christ and his Apostles the Popes cruelty against the innocent divorced in their negative faith Master John Welsch his Reply As for your 8. and 9 points of doctrine concerning Marriage the first that it is undissoluble for no cause the other that it is a Sacrament As to the first I would scarcely have understood this point of your doctrine if your Council of Trent and others of your Clergy who write of it had not been more plain then ye And I think that there are few that knows not this point of your doctrine otherwise who can take it up by this your writing I wonder why ye are so dark in setting down your own doctrine But wherefore should I wonder for darkness may not bide to see the light Your doctrine then is this First you make many causes of separation and divorcement besides adultery Concil Trid sess 24. Can. 8. Bellarm lib. 1. de matrim cap. 14. express against the doctrine of Jesus Christ He that shal demit his wife except for fornication c. he makes her to commit adultery As 1. for the vow of continency to enter in a Monastery or Nunry 2. For heresie 3. And for peril of offending of God Next your doctrine is That suppose there be many causes of separation betwixt the man and the wife from bed and boord as we speak yet the bond of marriage contracted and perfected betwixt the faithful can no ways be broken as long as they both live together no not for adultery So that the party innocent divorced may not lawfully marry another during the life of the guilty party And if they marry they call it adultery and they will have the ground of this to be because it is a Sacrament Bellar. lib. 1. c. 12. So one error follows and leans upon another For if marriage be not a Sacrament then the bond may be loosed by their own doctrine But marriage is not a Sacrament as shal be proved hereafter therefore the bond is soluble Our doctrine is that the bond of marriage contracted and perfected between two Christians is broken by the adultery of either of the parties so that the innocent divorced may lawfully marry another As for our doctrine it is plain in the Scripture in the 19. and 5. of Matthew where there the Lord in plain termes excepts the cause of fornication saying Whosoever demits his wife except it be for fornication and marries another commits adultery So then by the contrary he that demits his wife for fornication which is adultery there and marries another commits not adultery And seeing the Apostle commands 1. Cor 7.2 That every man have his own wife and every wife her own husband and that for the avoiding of fornication and it is better to marry then to burn Therefore the first marriage being dissolved by divorcement justly according to Gods Word it is lawful to the party innocent at least to use the remedy of marriage for the avoiding of fornication Otherwise if he might not use it divorcement were not a benefit but rather a punishment and the innocent should be punished without a fault Now as to the Scriptures which ye quote Matth. 19.6 and 5.31 they have that exception of fornication expresly mentioned And as for the places of Mark 10.11.12 and Luke 16.18 and Romans 7.2.3 and 1. Cor. 7 39. they are all to be understood with that exception of fornication that our Savior expresly sets down in the former two places otherwise Scripture should be contrary to Scripture which is blasphemie to think and our Savior is the best exponer of himself And as for the 1. Corinth 7.10.11 the Apostle speaks not of that separation for adultery but of a separation for a season for other causes or variances in the which case the parties separated are to remain unmarried or to be reconciled together And because ye will not credit us nor the Son of God so expresly speaking in his Scripture yet I think ye will give some credit to your own Doctors Councils Canons and Popes whom if ye be a right Catholick ye think that they cannot err Cajetanus a Cardinal in comment Matth. 19. Ambrosius Catarinus lib. 5. annot in comment Cajetani Papists hold this doctrine with us against the Religion of your Church That adultery breaks the bond of marriage and that the innocent divorced may marry another Pope Zachary Decret causa 32. quaest 7. cap. Concubuisti And the Concil Triburiense ibidem cap. Si quis and another Canon saith That incestuous adultery breaks the bond of marriage so that the party innocent may marrie another Ibid. cap. quaedam And Pope Gregory the third suppose in a Canon he will not have adultery to break the bond of marriage Ibid. cap. Hi vero so that the party innocent may marry another contrary to the doctrine of Christ our Savior yet he permits a man to marrie another if his former wife being taken with some disease be not able to render due benevolence unto her husband Ibid. cap. Quid proposuisti So suppose this Pope will not admit that true cause which our Savior sets down of adultery yet he sets down causes himself which wants the warrant of the Word And Pope Celestin the third set forth a decree that when of married persons one falleth into heresie the party Catholick is free to marry again cap. laudabilē de convers infidelium confessed by Alphonsus a Papist lib. 1 c. 4. advers haeres So then either your Doctors Canons Councils three Popes err or else the bond of marriage may be broken and the innocent partie divorced may marrie another Your Religion of Matrimonie therefore is not only repugnant to ours and Jesus Christs but also to your own Canons Councils Doctors and Popes Let them therefore condemn your cruel ju●gement against the innocent divorced And therefore Bellarmin confesses Bellarm. de mat lib. 1. cap. 15. That in this point they have many against them not only us whom he calls hereticks but also Latins Greeks and Catholicks Master Gilbert Brown Ninthly with S. Paul Eph. 5.23 we make it a Sacrament as sundrie of the learned Protestants do as Zuinglius lib. de vera falsa rel cap. de matrimonio Melancthon in locis aeditis 1552. 1558. and chiefly young Merchiston in his 22. Proposition of his discourse upon the Revelation whose words are these Thirdly bodily marriage is by S. Paul called a symbol and a

say That he may ex injustitia facere justitiam Of wrong make right De translat cap Quanto in Glossa de concess Praebend cap. Proposuit 16. quaest Quicunque in Glossa 15. quaest 6 authorit in Glossa dist 32. Lecto His Canonists also say That the Pope may dispense supra jus de jure above right And that he may dispense against the law of nature against the law of God against the Old Testament against the Apostles and that he may dispense against all the precepts of the Old and New Testament Ut citatur à Juello pag. 59. defens Apolog. They say He may dispense against the degrees forbidden in the Law of God And that he may according to his absolut power Dissolve the bond of marriage upon the consent of both the parties without any lawful cause And that he may dispense with oaths and promises made either to God or men Fox pag. 785. And some say That he may dispense that one may have me wives then one at once in some cases Now what is this else but to exalt himself above the Lord And in a Sermon in the Council of Lateran it is there spoken of him by one of his own Bishops That all power in heaven and earth is given to the Pope Concil Later sub Leone sess 10. And that which is more That in him is omnis potestas supra omnes potestates coeli terrae All power above all powers both of heaven and earth And Aventinus saith That they desire to be feared more then God To conclud this then He that hath exalted himself above all powers in heaven earth and hell he that hath equalled himself with the Son of God the Prince of glory and with the majesty of God in styles authority office and power And he who hath lifted up himself above the Lord Jesus and above the majesty of God he must be that undoubted Antichrist which the Apostle Paul hath described But the Popes of Rome have done so both by their practise and by their doctrine as hath been proved by their own testimonies Therefore they are that undoubted Antichrist who was to come This for the third mark The fourth mark of the Antichrist set down by the Apostle is That he fits in the Temple of God as God That is in an eminent high place in the Church of God So Jerome to Gelasius and Chrysostom upon that place and Theodoret Thomas of Aquin a Papist expones this place and August de civit Dei lib. 20. cap. 19 expones this Temple to be the Church of God wherein the Antichrist shal sit For lest men should think that the Antichrist should be an open enemy to God the Apostle saith He shal sit in the Temple of God that is in the Church of God as it is taken 1. Cor. 6.19 where the Saints in Corinth are called the Temple of God So the Antichrist is fore-told to be an houshold enemy and not a forrain so and he shal withstand Christ not openly but covertly And though he be a deadly enemy to Christ yet shal he pretend that he is in the Temple of God that is a member of the Church and that he hath a throne that is a high dominion within Gods Church And therefore in the Revelation he is called A beast which hath two horns like the Lamb Rev. 13.11 that is who in outward show is like the Lamb pretending his power and authority And as Primasius saith exponing that same place Those whom he seduceth he seduceth them by hypocrifie of a dissimulat truth for he saith he were not like the Lamb if he spake openly as the Dragon And Augustin saith Tract 3 in Epist Joannis Let us not take heed to the tongue but to the deeds let the tongue rest and ask the life Whereby it appears that they also are Antichrists who deny Jesus Christ in their life And therefore alluding to Judas he is called the son of perdition who not by open warfare should oppugn Christ but by a kiss as it were should betray him And therefore he is described also under the form of a woman an harlot Revel 17.2 Thess 2 whereby is signified that he shal not be an open enemy in profession but secret and dissimulat And therefore the cup wherein she reacheth out her abomination is described to be of gold that is having a show of godliness And his unrighteousness that is his doctrine is called deceiveable because of the show of truth that it hath And his iniquity is called a mystery that is not a plain and open impiety but secret so colored with shows of truth and godliness that every one cannot perceive it And yet for all this hypocrisie of his for all this dissimulation and show of godliness He shal speak like the Dragon Rev. 13.19 that is his doctrine shal be the doctrine of Devils His drink shal be abomination and fornication that is abominable idolatry Now to whom can this agree And in whom hath this been fulfilled except only in the Popes and Bishops of Rome For doth he not call himself The Vicar of Christ the head of the Church and those that obey him only the true Church and true Catholicks Who hath horns like the Lamb and yet speaks like the Dragon but he That is who styles themselves the servant of servants the Vicar of Christ the head of the Church c. but they And yet for all this who have ever lived taught or spoken so blasphemously as they Oraclo vocis mundi moderaris habenas Et meritò in terris crederis esse Deus That is By the oracle of thy voyce thou rules the world and worthily is thou believed in the earth to be God This inscription was written in Rome to Pope Sixtus the fourth In show of holiness most vaunting and yet for all this of all the creatures under heaven the most monstrous Of all idolaters under the show and pretence of Religion the vilest and most abominable and of all creatures in the earth they have lifted up themselves farthest above God and that under the pretence of humility And therefore the Scripture saith that the Antichrist shal sit in the Temple of God not as a Minister teaching and preaching the Gospel of the Kingdom in season and out of season but as God that is claiming to himself these things that are proper and peculiar to God The which the Popes of Rome have done as hath been proved before So to conclud this He must be the undoubted Antichrist who suppose he hath lifted up himself above all that is called God yet he sits in the Temple of God as God who hath two horns like the Lamb and yet speaks like the Dragon whose abominations are drunken out of a golden cup whose doctrine is deceiveable and a mystery that is who under the pretence of Christ overthrows Christ But so it is the Popes of Rome are such as hath been proved Therefore the Popes of Rome are