Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	author_n	good_a	sin_n	1,450	5	5.1627	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08849	[A Paraphrase vppon the epistle of the holie apostle S. Paule to the Romanes ...]	Palfreyman, Thomas, d. 1589?; Zwingli, Ulrich, 1484-1531.; Borrhaus, Martin, 1499-1564.; Somerset, Edward Seymour, Duke of, 1506?-1552.	1572 (1572)	STC 19137.5; ESTC S4810	168,483	223

it was giuen of God who is alwayes perfectely good of him selfe so it proponed and set foorthe vnto al men good and holesome ensignements For it cannot be chosen but that the thing must néedes be good and godly that hateth and forbiddeth sinne and naughtinesse And héer another will say vnto me then séeing the law which is good bringeth with him that which is also good why then shuld I say that it brought death vnto men which is very naught and hath alwais his beginning of sinne and wretchednesse Certesse a mā might safely say thus vnto me If in case the law should engender sinne but the truthe is not so for the law truly is not the author of death but the cause of our death is sinne which is in vs who of it selfe is so wicked that it turneth that thing which is very good into naughte destruction Yet notwithstanding that thing which is good and pure of his owne nature openeth vnto vs howe filthie and vnseemely a thing it is which is naught and vitious for that verily the law wrought declared vnto vs the abhomination of our sinnes and was not the author and cause of them for all men knowe that the lawe is spirituall and alwayes stirreth men to honest things and spirituall actions the which bicause the law dothe not bring to effect that which so much it desireth to do surely to speake of my self I am in the fault therof and not the law For in as much as I am carnal and prone to sinne and by occasion of the long continuance in it am made as bond therunto as a bond man vnto his master and am so blinde drouned in vice and filthinesse that I cannot tel what I ought to do for I doe not that thing which knowledge and reason declareth vnto me to be honest though I my self do couet the same but I rather commit that thing which is vnresonable dishonest the which though I hate detest it yet I do commit the same bicause the vice and power of concupiscence that is in me violently compelleth and draweth me therunto by which reason the offenders them selues will in no case that any fault shuld be imputed vnto the lawe but to our owne fragilitie weakenesse and great imperfection For in as muche as we in oure weakenesse being so compelled to doe that thing through concupiscence which knowledge and reason detesteth escheweth and damneth I do therfore consent to the law that it is holy good bicause it dothe of it selfe forbid the same thing which the inward and spiritual part of my body grudgeth at disaloweth and vtterly dāneth Wherefore the law which so straitly forbiddeth all things that be euill muste néedes be counted holy precious and good Which althoughe I commit suche euill in obeying the motions of my fraile and corrupted fleshe the outwarde parte and moste grose substaunce of man yet I wel perceiue them to be wicked and abhominable that also in mine inwarde man I hate and abhorre them Héere will one then say vnto me why dost thou not then obey to thy spirit and inward man which so consenteth to the law that is good and also stirreth thée to honestie and godly operations I answere For this same cause we must imagine to be in eache one of vs two men the one of them grose and carnall and the other more pure and of lesse corruption The first may be called the outward man and the seconde the inward man The first is procliue and ready to sinne the second hauing in him as it were certaine séedes of honesty is more appliant to embrace vertue And according to his possibilitie and power he gladly shunneth and striueth againste all corrupted motions and the filthie desires of sinne Howe be it that parte of vs is most properly called the man which of it selfe is moste pure and cleane and best inclined Therefore as often as mine inwarde man consenting to the goodnesse of the lawe is stirred and so consenteth to honestie and yet doth the contrarie it séemeth then that it is not I that doth it For what is he which doth the thing that he hateth and wanteth will to doe it But héere is adioyned to mine outwarde man a certaine promptnesse and readinesse to sinne by meanes wherof it chaunceth ofte that when I desire to doe the thing which is honest and good I am constrained to do that which is hurtfull naught In which grose part of me I confesse to be no goodnesse at al. For althoughe I desire to doe that thing which according to reason and knowledge is honest yet I finde in me no power or strength to worke that which I moste gladly estéeme and commend But in as much as this corrupted and carnal concupiscence is in me of much more strength and force to driue me to offend than is reason which calleth me to the estimation of vertue I am forcibly drawne from the good vse thereof which I most specially desire and do daily commit the sinne and iniquitie which I inwardly hate and moste iustly condemne Considering therfore that a man in doing euill dothe it not voluntarily or with glad consent but by enforcement and againste his will then when that thing is committed which mine inward man most gladly repugneth and striueth against it is not truely and properly said that I am the committer of the euill but rather more aptly to be applied to the grose desire promptnesse and readinesse of the outward man in whome alwayes sinne is resident and beareth most deadly sway Which promptnesse to euill the lawe cannot take away from me but so ofte as I yéelde and obay to euill then the lawe openeth and layeth plainely before me by the testimonie of my conscience the iust iudgement of God ouer me and perpetuall condemnation to my soule The good nature of reason and honestie throughe the grace of God in the inward man draweth me to the estimation of loue and vertue wherunto I am truely taught by the law but I finde also an other law in the mēbers of mine outward mā which is clene contrary to the lawe of my inward mā and violently stirreth me to the gréedie embracement of euill Therefore abiding thus alwayes in this case of conflict that reason draweth me one way and concupiscence an other way it commonly thus fortuneth that the woorse parte preuaileth and reason ouer mastred and laid on the ground For the promptnesse I say and readinesse to sinne so muche aboundeth in me as also the accustomed vse thereof through the vsual familiaritie great felowship which it euer hathe with my weake and fraile nature that I am still haled by constrainte like a bonde slaue or prisoner vnto filthinesse and sinne whether I will or will not O miserable wretche that I am which am thus in thraldome to suche filthie slauerie and moste bitter state of bondage who shall deliuer me and make me frée from this

the truthe that knoweth some parte therof so may the Iewes be which haue Moses and the Prophets amongste them who were the proper traders and directors of them to come to the light in Iesus Christ Neither shall it be any doutfulnesse to the faithfull for them to be pertakers of the goodnesse of God that the Iewes notwithstanding their law beléeued not in Christ for shall their vnfaithfulnesse make the promise of God frustrate and of none effecte Or thinke you that God in vnconstancie wil breake his fidelitie and promisse as mē do and not performe that in déede which he hath vniuersally promised to all men God forbid but rather he wil kéepe his fidelitie to all men vnlesse it be to such as will not take it at his hands Verily men shall haue none occasion to reproue God of his fidelitie and promisse which shall appeare alwayes true and will paie that which he promised bicause he is Faithfull and true All lies come of men which through their owne corruption are most deceitfull and false in their promisses But as God him selfe cannot be deceiued so is it also farre from him to be a deceiuer of other although euery man may be a deceiuer and he him selfe also deceiued The Prophet Dauid doeth assure all men in the certitude of Gods promises which sayeth Thou Lord shalt appeare iust and true and with veritie stoppe the mouthes of them that will iudge thée a breaker of thy promisse either of suche as will furmise that thou wilt not kéepe thy promisse made to the stocke of thy seruaunt Dauid for the vngodly demenors sake of others Vndoubtedly many in their blindnesse do not discerne the true kéeping of Gods promisses with them neuerthelesse through their owne very faulte and corruption Gods veritie and truthe is made muche more manifest and commendable amongst men All which shall in time well sée that God notwithstanding the great offences done daily against him will not alter nor chaunge the constancie and sure determination of his full fixed minde and sentence And héere I am nowe sure that some buste headed body will step foorthe his foote and say If the iustice then and truth of God be made more manifest and commendable through the iniustice and faultie dooings of men then God is vniust him self which will that sinne should be amongest men to the ende his iustice shuld be the better apparant and knowne to men But God forbid that any suche thought shoulde enter into any mannes heart Also vngodlily they will say howe should God be the righfull iudge of this worlde if he be vniust him selfe For if it be prouided of God that I be a lier to the ende that through my lie his veritie shoulde be made more renoumed and my shame redounde to his honoure and glory then why shoulde I haue my sinne laide to my charge Or why shoulde not all men thinke rather within them selues and interpretate this place as some certaine slanderous felowes say Let vs doe things that be euill that the rather by their euill appearance good things may happely come in as much as by oure sinne and vnrightuousnesse the rightuousnesse of God is made more excellent But God defend all men from suche curious Questions vaine cogitations and wycked thoughtes For all these by the iustice of God in their owne pride and vanitie be woorthily damned for suche their contempte hatred incredulitie and vnfaithfulnesse all which as they can not lay to Gods charge the cause that they thus doe sinne which in déede commeth onely of them selues euen so they shall haue no mercie nor grace shewed vnto them althoughe their naughtinesse and sinne be openly tourned into the publike shewe of hys onely prayse and glorye But to come to our purpose what shal we say Are not the Iewes better than the Gentiles No verily as touching the grace of the gospell although they seeme to be better by the prerogatiue of the law of Moses for I proued it before that bothe the Iewe and the Gentile be offenders againste God. Wherin as touching the Gentile the case is more euidente than any man can denie And as touching the Iewes their owne Psalmes do declare what they are For thus it is written in the. 14. and. 3. Psalmes againste them There is none rightuous no not one there is none that vnderstādeth there is none that séeketh after God they are all gone oute of the way they are all vnprofitable there is none that doth good no not one Their throte is an open sepulchre with their tongues they haue deceiued the poysone of Aspis is vnder their lippes whose mouthes are full of curssing and bitternesse their féete are swift to shedde bloude destruction and wretchednesse are in their wayes and the way of peace haue they not knowne there is no feare of God before their eyes Neither can the Iewes say but that all this is spoken of thē For this is euident and true what so euer the lawe sayeth it toucheth most principally them that be vnder it and are subiect vnto it But to this ende chaunced these īnconueniences amongst the Iewes that all mennes mouths might be stopped and that it be euidently knowne that euery mannes saluation depēdeth only vpon the grace of God in Iesus Christ and that the lawe of Moses though it be obserued and kepte yet it iustifieth no man before god Then one will say vnto me what profiteth the lawe if it doe not iustifie yes verily for by meanes of the lawe euery man knoweth his sinne It is a readie way and degrée vnto health for a man to knowe his disease Furthermore as the office of the law was to declare mennes offences that before were vnknown to them so doth now the Gospell declare vnto man his iustification which was before vnknowne or impertinent to the lawe Therfore mannes iustification commeth not of the lawe but of God only And that not for the circumcisions sake or Iudaicall Ceremonies but by the only faith in Iesus Christe by whome the true iustification is wrought not only to the Iewe to this or that nation but without partialitie vniuersally to all men which beléeue in him For in so much as all men were brought into sinne and fallen into suche kinde of iniquitie that they could not be iustified before God it was necessarie that al mens iustification should he had from God which is onely cleare and without all imperfection Whych iustification is not giuen to man as a rewarde for the due kéeping of the law of Moyses or of the law of Nature but it is fréely giuen of Gods owne good will towards vs and not by Moyses but by Iesus Chryst by whose onely bloud wée are redéemed from the tyrannie and tormente of the diuell from sinne and frō troublesomnesse of conscience The Iewes had in times paste their mercy seate which was the shadowe and figure of Chryst to come But it is nowe euidently knowen that

time the signe of this couenaunt that the Lorde would be their God and they should be his people We wil nowe passe ouer from the couenant or testament of Abraham to Christes couenant or Testament The couenant that was made with Abraham is so strong and not to be abrogated that on lesse a mā kéepe it perpetually he shall not be a Christian or faithfull man For except the Lord be thy God and thou the seruaunts of him only for thou shalt woorship the Lord thy God and him only shalt thou serue there is no cause why thou shuldest boast thy selfe to be a christian man But he whom thou so worshippest and seruest is so thy God that is to say thy highest good that he giueth himself fréely to thée that he casteth away himself vnto deathe for thée that he might reconcile thée to him selfe He which hath performed it promised this grace long since whē our father transgressed his lawe and after that he euer renued that promisse to the fathers There was none other cause why he promised it but bicause that blessednesse coulde not happen vnto vs although we endeuored and labored for it til we swet againe till the fall of oure first father were forgiuen and satisfied But when Christe being now offered for vs had pacified the diuine iustice in suche sorte that by him only a man might goe vnto god Nowe hath God made a newe couenaunt with mankinde Not so newe a couenant as though he had hardly or skarcely found this remedie at the laste but bicause that whereas he had long a goe prepared it he gaue it when the time was come This new couenant then or testament is the fré● and vndeserued forgiuenesse of sinnes which God hath liberally giuen by his son They therfore the trust to God by Chryst doo bring their children to that trust and fayth for wée muste adde that withall as Abraham and his posteritie in old time was circumcised so are they circumcised but with the circumcision of Chryst which is baptisme Baptisme therefore tendeth euen to the same effect that Circumcision dyd in the olde tyme for it is the signe of the couenaunt that God hath made with vs by his sonne Baptisme then is the chéefe and principall signe of the new Testament or couenaunt Further how that Couenaunt is made perfect the celebration of the Lordes Supper bringeth vs in remembraunce thereof Not surely that the Supper is the Couenaunt but bicause the Couenaunt is brought to memorie in it and that thanks be giuen to the Lorde for so liberall a benefite What is then the new Couenaunt Frée remission of sinnes by the sonne of god Thereof it commeth that forasmuche as this frée remission of sinnes is obtayned by the death and shedding foorth of the bloud of Chryst the same death and bloud may peraduenture be called the Couenaunt Although if a man speake truely and properly Chryst is not the new Testament but the mediator of the newe Testamente As Paule speaketh for the very couenaunt is the remission of sinnes Notwithstanding wée will not these things to be spoken so farre foorth as though wée thought it a faulte if the death of Chryst or his bloud should be called the Couenaunt but for the intente louingly to stirre vp these rashe felowes that loue to striue with wordes to the cleare vnderstanding of these things Now let vs goe further Chryst would that the memorie of his benefite which he perfourmed with so bitter death should euer ●ée in full strength among vs Wherevppon he not without cause instituted the frequentation also of the remission of sinnes none otherwise then he did once institute the celebritie of the deliueraunce out of the Egyptiacall bondage Now séeing that the bloud of the Couenaunte may be called the Couenaunt and that we in this celebritie or assembly doo giue thanks for the bloud that is shed by the which the Couenaunt is finished vp and made perfect thereof it also commeth that we call it the bloud of Chryst By the which wée onely make commemoration that the bloud was and is shed for vs And then euen as wée haue called the bloud the Couenaunt so wée name the signe or token also of the bloud shed the Couenaunt Say all this to be but an olde wiues tale except the words of the Apostle proue it That the remission of sinnes is the very couenaunt Paule teacheth That this testament couenaunt or bargayne is obtayned by the bloud and death of Chryst Peter giueth warning And Paule to the Collos 1. Furthermore none of the Apostles calleth the death or bloud the couenant but the bloud of the couenaunt Notwithstanding wée leaue it to a mans libertie for instructions sake that they may be called the couenaunt Reherse the Apostles words and marke them wel If then the bloud it selfe which was shed is not called the couenaunt but the bloud of the couenaunt as by which the couenaunt of frée remission is obteined and confirmed how much more is this Cuppe of the bloud not the couenaunt but a signe and token of the bloud of the couenaunt The signe therfore hath receiued the name of the thing signified as it is aboue euidently shewed The Sacrament therfore of the couenaunt and testament if a man take Sacramente for the principall and externe signe of the couenaunt or promise is baptisme But of the passion of Chryst by which this couenaunt or testament is perfourmed this assembly is the signe in the which the bread and wine are deuided in commemoration of Chrystes death with thankes giuing of the faythfull béeing all of one accorde Héere we ought not to be so impotent to braule so stiffely about the name whylest one will haue this assembly of thankes giuing to be a Sacrament and another denieth it For when we vnderstande the thing it selfe clerely why striue we yet about what name we shall call it FINIS Of Vanitie by Martinus Cellarius Ecclesi 1. Vanitie of Vanities sayd the Preacher Vanitie of vanities and all things are vanitie IT IS A GENERAL proposition which cōteineth the one parte of the state of this sermon namely that al things vnder the sunne are vayne But euen now a questiō is here offred at the entring of this matter of vanitie what thinges they be which here of Salomon are numbred amōg vaine thinges whether onely man with his cares and worldly desires or else whether he putteth other things also vnder vanitie as are the elements and things growen concrete of them The definition of this word vaine shal solue easily the question if a man shew what the scripture properly meneth by this word Habel that is vaine superfluous foolish Those men which hold only man to be here counted vaine with his counsels life they may allege two reasons for them selues One is considering that man as the head giueth the cause of vanitie to the rest of al things as shal hereafter more plainly appers The other reason