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	sin_n	will_n	1,685	5	6.8791	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08327	The guide of faith, or, A third part of the antidote against the pestiferous writings of all English sectaries and in particuler, agaynst D. Bilson, D. Fulke, D. Reynoldes, D. Whitaker, D. Field, D. Sparkes, D. White, and M. Mason, the chiefe vpholders, some of Protestancy, and some of Puritanisme : wherein the truth, and perpetuall visible succession of the Catholique Roman Church, is cleerly demonstrated / by S.N. ...	S. N. (Sylvester Norris), 1572-1630.	1621 (1621)	STC 18659; ESTC S1596	198,144	242

Ep 22. ad Eustoch vide miracula diuersa ad Sanctorum monumenta ●dita Reade him also de muliere septies icta in vita Hilarionis supernaturally wrought by the Reliques of S. Steuen Not hearkning to the miracles which S. Cypriā S. Gregory Nazianzen S. Chysostome S. Hierome a thousand historiographers very plentifully recount the powerfull hand of God in sundry Countryes dayly atchieueth They looke into few things when angled with the conterfet bayte and vayne promise of truth cast forth by their Ghospellers they diue not into the manifold absurdityes and open repugnancyes implied in their doctrine They consider not their corruptions falsifications detorting of Scripture and racking of the Fathers which they commonly vse to writh them to their purpose Thus they skimme of in Luther in Caluin other their predecessours the froth of their noweltyes and ouerslip diuers notorious barbarismes diuers atheisticall and blasphemous speaches couched in their writinges which haue beene often layd open by the learned of our side Yet to approue the vigilancy and wisedome of our soueraigne King IAMES who hath prudently inhibited the reading of such new brued and poysoned workes to the noble students of his two famous Vniuersityes I will briefly insinuate some few of Caluin the chiefe late Nouelist his Atheismes wherin he appeacheth the diuine goodnes it selfe of iniustice impotency dissimulation his beloued sonne Christ Iesus of ignorance incongruity in his speach superfluons inferences rashnes timidity desperation The immaculate Virgin his dearest Mother of sinnefull enclosing the omnipotency of God within the boundes of Nature For first he often inculcateth that God is chiefe author of his own iust vengeance and Satan is but only a minister therof That God Calu. lib. 1 inflit c. 18. §. 1. 2. 3. c l. 2. c. 4. §. 2. l. 3. c. ●1 Ibid. l. 3. c. 23. §. 8. purposeth willeth moueth loueth and commandeth the wickednes of sinners their obstinate blindnes and hardnes of hart Then that th● will of God is a necessity of things From whence it ensueth that the reprobate necessarily sinne by the appointement of God which they cannot auoyd and that God is vniust for punishing them without cause Likewise it followeth that sinne it selfe is no sinne but an vpright action consonant vnto reason For the wil of God saith Caluin Calu l. 3. c. 23. §. 2. is so the highest rule of righteousnes that whatsoeuer he willeth euen for this that he willeth it it ought to be takē for righteous But God according to him willeth sinne therefore sinne is righteous good according to rule Secondly it followeth that Good decreeth those Ibid. l. 1. inflit c. 18. §. 13. thinges with his secret purpose which he hath openly forbidden by his lawe and so he both willeth and willeth not the same thing which without dissimulatiō or contrariety cannot be conceaued Besides he denieth Gods absolute power of effecting all thinges Ibid l. 3. c. 23. §. 2. We trust not quoth he in the feygned deuise of absolute power which as it is prophane so worthily ought it to be abhorred of vs. No lesse impious is he against God then malepart and audacious against our Sauiour Christ in accusing him of ignorance That he knew In c. 24. Matt. 36. Matt. 21. v. 18. In cap. 9. Matt. v. 2. Quod quidam existimāt Christum diuinitùs conscium fuisseipso●um fidei quae occultantiùs lat ebat mihi coactum videtur Matt. 7. v. 12. Calu. in eum locum Superuacua est illatio Calu. l. 2. instit cap. 16. §. 12. Ibid. §. 10. Ibidem not as man the day of iudgment nor of what kinde the figge tree was that grew by the way side nor the inward thoughts of the hart saying That which some think that Christ was acquainted from aboue with their saith which lay hild within seemeth to me aforced astrayned thing he accuseth him likewise of incōgruity in his speach to wit That Christ promiseth from God reward to fasting is an improper speach of superfluous inferēce for when Christ inferred All thinges therfore whatsoeuer you will c. Caluin giueth it this glose It is a vaine or superfluous illation Of timiditye and searefulnes in these wordes Theeues and other euill doers doe obstinately hast to death many doe with hauty courage despise some other doe mildly suffer it But what constancy or stout courage were it for the some of God to be astonished and in a manner stricken dead which feare of it c. howe shamefull a tendernes as I sayd should this haue beene to be so far tormented with feare of comon death as to melte in bloudy sweate and not to be able to be comforted but by sight of Angells Wherupon he brayeth forth another sacrilege that our Sauiour besides his corporall death suffered the death of his soule he suffered that death wherwith God in his wrathstriketh wicked doers He felte the rigour of Gods vengeance in his soule he suffered the terrible tormentes of a damned and forsakes man His Matt. 26. Calu. in harm super eum locum v. 38. Calu. in harm in c. 27. Matt. v. 46. Sed absurdè videtur Christo elapsam desperationis vocē solutio facilis est quamuis enim sensus carnis exitum apprehenderit fixa tamen stetit sides in corde Calu. in harm in c. 1. Luc. v. 34. Videtur Sancta virgo non minus malignè Dei praesentiam restringere quàm priùs Zacharias c. nec magnopere laborandum est vt eam purgemus ab omni vitio Calu. l. 3. insti c. 20. §. 24. 27. l. de rat reforma Ecclesiae sanctos vocat laruas carnifices vmbras bestias v●nome is not yet spent He traduceth also the diuine Wisedome as rash and inconsiderate in those wordes which he vttered Father if it be possible let this cupp passe from me This prayer saith Caluin of Christ was not premeditate but the force and extremity of grief wringed from him this hasty speach To which a correction or recalling was presently added The same vehemēcy drewe from him the presente memory of the heauenly decree At length he concludeth that Christ was so amazed with feare at the iudgements of God as he was drouen to despaire at least in outward wordes For obiecting to himself how absurde it should seeme that a speach of desperation should fall from ●hrist he answereth The solution is easye for although the sense of fleshe did apprehend destruction yet faith remayned stable in his harte as though he should say his tongue vttered wordes of despaire although his hart were still fixed in God Where the sonne of God is thus blasphemed can the Mother of God be free from disgrace the venomous wretch very seldome discourseth of that heauenly Queene but by a word which he vttereth you may throghly ghesseat his malicious spirit Vpon that question of our Ladies to the Angel Gabriell how shall this be done

c. he maketh this comment The holy virgin seemeth no lesse spitefully to restraine the power of God then before Zacharias did c. Neither ought wee to labour much to free her frō all vice I omit how he termeth many other Saintes Goblins or Night-ghostes shaddowes Butchers and beasts The filthines I haue already discouered is more then inough to iustifye our Maiesties prohibition Aegidius Hunnius in libro cui titulus inscribitur Caluinus iudaizans c. Illiricus in defens confess Aug. c. 7. Osian in Enchirid. cont Caluin c. 7. pag. 198. of such diuelish workes and to terrifie all Christians from reading of them which men of his owne sect if Protestantes combine in one secte haue already detested proscribed as full of Iudaisme Arianisme and other most execrable heresies whereof Aegidius Hunnius a Lutheran doctour and professour of diuinity in the vniuersity of Wittenberg hath printed a booke whose title beginneth thus Caluinus Iudaizans c. Caluin Iudaizing or playing the Iewe and Illiricus a prime sectary of their profession giueth testimony that Caluins liturgie is defiled not with one only sacriledge that it hath carried innumerable soules into eternall perdition Luke Osiander another Protestant confuting certaine assertions of the Caluinists calleth them a gulfe whirlepoole or hell of Caluinian doctrine Besides these Lutherans Castalio a Sacramentary Humfred de rat interpret l. 1. pag. 26. much commended by M. Doctour Humfrey so farre abhorreth the opinion of Caluin in feigning God to be the authour of sinne damnation in the reprobate as he distinguisheth that supposed God of Castal in l. ad Calu. de praedestin Caluin from the true God described in the scripture his wordes are these The false God that is the God which Caluin frameth to himself is slowe to mercy See the iudgment of Protestants cōcerning Caluins holding God to be the Authour of sinne and dānation prone to anger who hath created the gr●atest parte of the world to destruction and hath predestinate them not only to damnation but also to the cause of damnatiō Therefore he hath decreed from all eternity and he will haue it so he doth bring it to passe that they necessarily sinne so that neither theftes nor murders nor adulteries are comitted but by his constraint impulsion For he suggesteth vnto men euill dishonest affections not only by permission but effectually that is by drawing them to such affections doth harden them in such sorte that when they perpetrate euill they doe rather the worke of God then their owne he maketh the deuill a lier so that nowe not the deuill but the God of Caluin is the Father of lies But that God which the holy scriptures teach is altogeather contrary to this God of Caluin c. Imediatly after for the true God came to destroy the worke of that Caluinian God these two Gods as they are by nature contrary one to another so they beget and bring forth children of contrary dispositions to wit that God of Caluin children without mercy proud c. Hither to Castalio To whom I add the like censure of Stancarus a Protestāt also of no smal fame who writing to Caluin saluteth him thus VVhat diuell Stancarus cont Calu. K. 4. Vide etiam lib. de Tri. K. 8. O Caluin hath seduced thee to speake with Arius against the sonne of God that thou mightst proclaime him to be depriued of his glory now to intreate to haue it giuen him as though he had not alwayes had it That Antichrist of the North whome thou doest impudently adore Melancthon the Grammarian hath done this At length he concludeth with this earnest admonitiō Beware O Christian Reader especially all you Ministers beware of the books of Caluin and principally in the articles of the Trinity Incarnation Mediatour the sacrament of Baptisme predestination For they containe wicked doctrine Arian blasphemyes In so much as the spirit or soule of burned Seruetus may seem according to the Platonists to haue entred into Caluin So he Whose caueat or serious admonition togeather with the prohibition of our Soueraigne censures of Gods Church will be a warning I hope to my dearest Countrymen to abhorre the writtings of that Ariā Seruetian Iudaicall Simonian Manichean Sectary whome Heauen and Earth God and Man Cathelikes and Protestants Lutherans and Sacramentaryes iustly condemne of such hatefull impietyes THE PROEME THE most sublime and weighty subiect of this present Discourse is of such importance as it is the principall ground on which dependeth the whole decision of all other debatable controuersies For the Church of God is as Epiphanius writeth the kinges high way by Epiphan haeres 85. which a man is sure to trauaile towardes the truth And Eusebius Emissenus The fayth of the Catholik church useb or Eucherius hom 2. de Symbolo is sayth he the light of our soule the gate of life the ground of euerlasting saluation whosoeuer forsaketh this doth follow his owne head as a most bad guide whosoeuer doth thinke that by his owne wit and vnderstanding he can attaine to the secrets of supernaturall misteryes he Origen ho. 8. in Liuit tract 29. 30. in Matth. hom 6. in Ezech. Iren. l. 3. c. 3 4. Augu. in psal 103. l. 7. cont Crescon c. 33. ep 118. Field in his epist dedicatory before his first booke doth iust like vnto him who without a foundation would build a house or letting passe the doore would enter by the roofe or like vnto him who in a dark night going without a lanterne doth with closed eyes cast himselfe headlong into a deep dungeon Origen Irenaeus S. Augustine inculcate the same In so much as M Field ingenuously auoucheth There is no part of heauenly knowledg more necessary then that which concerneth the Church For seeing the controuersies of Religion in our tyme are growne in number so many and in nature so intricate that few haue tyme and leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the societyes of men in the world is that blessed company of holynes that houshould of faith that spouse of Christ Church of the liuing God which is the pillar and ground ●f truth t●at so they may imbrace her communion fol●ow her directions and rest in her iudgments I would to God al Protestants would yield to the aduise of this Protestant writer in seeking and adhering to the true Church which that they may the easier doe I addresse this Treatise vnto them wherein I will first lay open what the Church is and who are of it Then that it is one visible apparant neuer hidden or obscure That it cannot faile or erre That it is the mistresse of fayth or supreme iudge of all our spirituall debates That no saluation can be hoped out of it