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	marry_v	put_v	2,224	5	6.4839	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69143	Miscellania or a treatise Contayning two hundred controuersiall animaduersions, conducing to the study of English controuersies in fayth, and religion. VVritten by N.N.P. and dedicated to the yonger sort of Catholike priests, and other students in the English seminaries beyond the seas. With a pareneticall conclusion vnto the said men.	Anderton, Lawrence, attributed name.	1640 (1640)	STC 576; ESTC S115142	202,826	416

and 5. Luke ● 16 both who leaue out this exposition saying thus absolutely Whosoeuer putteth a●ay his wyfe and marrieth another committeth adultery And this exposition is giuen by S. Thomas Sent. in 4. distinct 35. quaest vnica art 5. So as in these former words of Math. 1● a Parenthesis is to be vnderstood after this manner Whosoeuer putteth away his wyfe which is not lawfull except it be for fornication marrieth another committeth adultery Now that the exposition of our Aduersaries of the said text was cōdemned throughout all ages of the primitiue Church is most cleere since the Fathers of ech such age eu●● taught that a man putting away his wife ●pon any occasion yea for Fornication cou●● not marry any other Woman For exam●● thus in the first Age Clemens teacheth 〈◊〉 Canon Apostol can 48. In the seco● Age Iustinus Martyr in Apolog. pro Christ. nis In the third Tertullian l. 4. in Marc●nem In the fourth Age the Councell of E●●●ris can 9. In the fifth Concil Mileuitan●● can 17. and S. Austin lib. de adulterinis con●gijs In the sixt age Primasius in Comment 〈◊〉 cap. 7. prioris ad Corinth Now here I vr● that if the former exposition of the Cath●likes be false then did the Primitiue Chu●●● wholy erre therein which is most absurd● maintayne In like manner the Primit●● Church of Christ did then wrong ma● Christians in not suffering them to vse ●pon occasion of the wyues Fornication t●● priuiledg which Christ may seeme to gra● to them I may add hereto that diuers le●●ned Protestants by maintayning that 〈◊〉 case of Diuorce vpon adultery the innoce● party cannot marry againe do reiect c● Aduersaries exposition of the former 〈◊〉 of Matthew 19. According hereto to ●mit many other moderate Protestants t●●ching the same with vs Catholikes D. H●●son in his tertia Thesi printed 1602. maint●●neth the same publikely in Oxford In l●● sort some thirty yeares since more or le●● the same Doctrine was preached at Pa● Crrsse by D. Doue● Now to all this aboue ●aid I may adioyne the exposition of S. Au●●in in l. 1. de adulterinis coniugijs cap. 9. of the ●oresaid text who there sayth That the ●ords in Math. 19. vz. nisi ob fornicationem ●ught to be taken negatiuè non exceptiuè by ●ay of negation not of exception So as the sense of them may be this Whosoeuer shall put away his wyfe nisi ob fornicationem that is extra causam fornicationis without the cause of fornication and shall marry another commit●●th adultery From which exposition the A●ultery of him is affirmed who putting away his wyfe without the cause of fornica●●on shall marry another But nothing is ●ere said of him who putting away his wyfe ●y reason of fornication shall marry ano●her Thus far of this Text. Animaduersion CLXXX AS the Inuisibility and Latency of the Protestants Church hath beene fully aboue demonstrated so here I hould it not imper●●nent if I proue the Continuall and vnin●●rrupted visibility of our Catholike Church ●nd consequently that it is that Church of God to which so many Prophesyes haue ●eene made of its vneclipsed splendour and ●●diancy Thy (46) Esa 60. Gates shal be conti●●ally open neither day nor night shall they be ●●nt c. Now this verity is proued seuerall wayes ●nd first from the confessed Jnuisibility of the Protestant Church during all former ages till Luthers insurrection And this the rather seeing the learned Protestants confesse that all the former Inuisibility of the Protestant Church was wrought by the labour power and diligence of the Catholike Roman Church Now how could the Roman Church effect so much for so long a tyme except it selfe during all that tyme were most visible According to this assertion we find M. Napper to confesse the same reason of his Churches Jnuisibility in these words During (47) Napper vpon the Reuelations caps 11. 12. euen the second th●s age meaning since Christ the true Chur●● of God and the light of the Gospel was obscure● by the Roman Antichrist himselfe Secondly the euer Visibility of the Catholike Church is proued from the acknowledged succession of Pastours in o●● Catholike Church euer since the Apostles since those visible Pastours were the visible and most eminent members of our said Church preaching and instructing others who in this respect must become also vi●it● and knowne Now this our visible succession of Pastours in our Roman Church is confessed euen by our Aduersaries for thus D. Fulke exprobrateth the Catholiks in these words You (48) D. Fulke in his answere to a Counterfayte Catholike p. 27. can name chiefe Personages in all ages marke these words in all ages and their gouerment and ministery and especially the succession of the Popes you haue vpon your fingars Thus D. Fulke Thirdly and lastly the same is thus proued Yf the most ancient and reuerend Fathers of the primitiue Church I meane Ignatius Dionysius Areopagita Iustinus Irenaeus Tertullian Origen Cyprian Athanasius Hilarius the Cyrills the Gregories Ambrose Basill Opratus Gandentius Chrysostome Ierome Austin and diuers others be accounted by our Aduersaries most earnest Professours of our Catholike Roman fayth then it foll●weth most consequently that our Catholike Church was most cōspicuous in those tymes since those Fathers were the visible Pastours of the Church then in Being Now that the Fathers of those primitiue t●mes were Papists professing the present Roman fayth appeareth besides from what is already most fully confessed by our Aduersaries in that behalfe euen from that acknowledgment of Peter Martyr saying As long (49) Peter Martyr l. de votis p. 476. as we insist in the fathers so long we shal be conuersāt in the Papists errours Now that our Catholike Church hath beene further also most visible since the tymes of those primitiue Fathers I meane for these last thousand yeares is so fully confessed by our Aduersaryes in this Treatise as that I hould it ouer wearisome and fastidious so often to repeate such their Confessions Animaduersion CLXXXI THe mayne Argumēt drawne from Reason which our Aduersaryes vrge against vnwritten Traditions is this It seemeth say they impossible that vnwritten Traditions can be kept and conserued since there are diuers hinderances thereof as Forgetfulnes Jgnorance negligence peruersnes of mens Natures and the like And hence it is that we see that such Sentences which Lycurgus Pythagoras and others deliuered only in words and not in wryting are at this day lost and perished To this I answere that I hould it impossible that Apostolicall Traditions should not be preserued since this care is not properly incumbent vpon Man but vpon God who gouerneth the Church Now besydes the prouidence of God which is the chiefe cause of preseruing the Traditions of the Church there are foure other inferiour or subordinate Causes for their preseruation The first is the committing of Traditions to wryting For although they be not set downe in Holy writ I meane in the

not the word of God which doth or possibly can assure vs we do well to thinke it is his word N●w if the Scriptures be confessedly vnable to afford vs certaine proofe of themselues then in all true consequence of Reason much lesse are they able to direct exempt vs in case of doubt and question infallibly from Errour the rather as D. Reynolds truly confesseth in (h) Confer c. 2. Diuis 2. pag. 68. that it is not the shew but the sense of the Scripture that must decide Controuersies Now from this I infer that if according to the learned (i) The Authour of the Treatise of the Scripture and the Church cap. 16. fol. 75. Whita con Staplet l. 2. c. 4. p. 203. Kempn in Exam. part 1. pag. 69. and diuers others Protestants here cited it is to be determined to vs which is Scripture by the iudgment of the Church which confessedly hath the assistance of the Holy Ghost in infallibly discerning to vs which Books of Scripture are sacred and which not then necessarily followeth the Churches no lesse needfull assistance of the same Spirit in her like discerning vnto vs the sense of the said Scripture for what auayleth it vs to be made certaine of the Bookes and least vncertaine of the Sense Or what reason can our Aduersaries alledg whereby to acknowledge the Churches priuiledg in the one and deny it where it is no lesse needfull in the other This inference being granted vtterly ouerthroweth the Priuate spirit in its interpretation of Scripture Animaduersion XLIX IT is a demonstration in confutation of the Priuate spirit interpreting the Scrippture to obserue the different or rather contrary constructions which Luther and Caluin and others giue of that short sentence Hoc est Corpus meum c. Hic est sanguit meus And yet they all do vant of their enioying the said Spirit And therfore it is the lesse wonder that S. Austin (k) Austin cont Maximum Arian l. 1. affirmeth that it hath euer beene the custome of all Heretikes to flie to Scripture alone as it is interpreted by this Priuat Spirit The absurdity of which opinion more euidently appeares since it is certaine that among diuers meere contrary or cōtradictory point● of fayth the Scripture condemneth the on● And yet both the maintainers of the said contrary doctrines do flie to the Scripture as Iudge Now what madnes is it for 〈◊〉 man willingly to couet to appeale to that Iudg by whom it is certaine his cause shal be condemned Neither can either of the Litigants put any confidence in the meanes of truly interpreting the Scripture to wit Prayer Conference of places of Scripture knowledg in the Tongues c. since all these meane● are most vncertaine euen by the Confession of D. Whitaker thus writing (l) Whitak l. 2. de Eccles cont Bellar. contr 1. quaest 4 Med●● interpretandi ●oca scripturae sunt incerta c. The meanes of interpreting the obscure places o● Scripture are vncertaine doubtfu●l and ambiguous Therfore it cannot be otherwise but the interpretation it selfe must be vncertaine Si incerta tum potest ess● falsa if the interpretation be vncertaine then may it be false Thus far the said Doctour Animaduersion L. TOuching the depressing of General Councells Peter Martyr thus writeth As long (m) L. de votis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours with whom D. Whitaker conspires in these words Generall (n) Lib. de Concil cont Bellar. q. 6. Councells may erre Now let vs see the great and many disparities wherby a Generall Councell is infinitly aduantaged in respect of not erring aboue the Priuate Spirit of any one man First then a Councell I heere only speake of Generall Councells is in S. Austins (o) So doth S. Austin terme a Generall Councell Ep. 161. iudgment The supreme Tribunall in the Church of God The Priuate Spirit hath but his owne braynes for the Seate of his Iudicature A Coūcell receaues its promise from (p) Where two or three are gathered together in my name c. Math. 18. Christ that his assisting presence shall not be wanting thereto The priuate Spirit euen by Gods (q) No prophesy is of any priuate interpretation 2. Per. c. 1. owne sentence wanteth the certainty of expounding the Word truly A Councell is much reuerenced by the ancient (r) Ierom. l. cont Lucifer Ambr. Ep. 32. Athan Epist ad Epicterum Fathers and acknowledged by diuers of our learned (s) D. Couel in his modest Exam. p. 110. c. Aduersaries to be the only certaine meanes of determining Controuersies The Priuate Spirit it that of which we are (t) Dearely beloued belieue not euery Spirit c. commanded to doubt and of whose seducing (u) These things I haue written to you concerning those who de●eaue you Iohn 1. c. 2. God himselfe in Scripture premonisheth vs And which is much condemned euen by the more moderate (x) D. Couell in his defence of Hooker p. 86. D. Sarauia contra Respons Bezae pag 306. and others Protestant A Councell consisteth of many hundred venerable Doctours Pastours gathered from the most remote nations of Christendome and therfore the lesse subiect vpon such their meeting iointly and with mutuall consent 〈◊〉 stampe any Nouelismes in Doctrine presenting that only to be belieued in the●● Canons which is decreed by the mutua● consent of all or the greatest number of them The priuat Spirit is but its owne only weening oftentimes dissenting from others of his Brethren in diuers points of fayth To conclude A Councell as being composed of seuerall hundreds of Bishops Doctours hath many members of it most eminent for vertue readines of the Scriptures skill in the Tongues they all besieging the eares of God with their daily prayers accompanied with many corporall austerities and all to the end that God would be pleased so to guyde their tongues and pens as that they may decree only such doctrines as are agreable to Gods holy Word The Priuate spirit as being but one man doth want for the most part not only Vertue but also those other gifts of the Vnderstanding aboue specified as Learning knowledg in the Scriptures c. And as for Prayer and other meanes of pleasing God it reiecteth all this as superstitious and Papisticall relying in lieu therof vpon his owne Enthusiasmes illuminations from the Lord. And thus much touching the balancing of a Generall Councell with the Protestanticall Priuate Spirit Animaduersion LI. IF you attempt to charge a Protestant-writer with Corruptions or lyes in their wrytings of which Impostures their books are most luxuriant rather insist in a few those manifest and vnanswerable then in a great number seing if your Aduersary can make shew to salue but three or foure of a greater number the which he may the more easely do by how much the number of his falsifications is greater