Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	evil_a	sin_n	1,775	5	5.0455	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02347	The staffe of Christian faith profitable to all Christians, for to arme themselues agaynst the enimies of the Gospell: and also for to knowe the antiquitie of our holy fayth, and of the true Church. Gathered out of the vvorks of the ancient doctors of the church, and of the councels, and many other doctors, vvhose names you shall see here follovving. Translated out of Frenche into English, by Iohn Brooke of Ashe next Sandvviche. With a table to finde out all that which is contayned in the booke.; Baston de la foy chrestienne. English	Brès, Guy de, 1522-1567.; Brooke, John, d. 1582.	1577 (1577)	STC 12476; ESTC S103536	181,177	440

vnto me al ye that are wearye and laden and I will ease you While we haue time let vs doe good vnto all men S. Ambrose vpon the fyrst Epistle to the Romans fyrst Chapter Men haue of custome vsed a miserable excuse saying that by them men may goe vnto God euen as men come vnto kinges by the earles and lordes Is there anye man so mad and so obliuyous of his safety which doth attrybute and giue the honor of a king vnto an earle or lorde for if any such be found which dare saye the same they are worthely condemned as culpable of his maiestie And yet those doe not hold those men gyltye or culpable which doe attrybute the honor of the name of God vnto the creatures And in forsaking the Lord And in forsaking the Lord they doe worship those whiche are seruantes with them As though the seruing of God were worldly gaines For the same cause men doe finde to haue accesse and comming vnto the king by the meanes of the earles and lordes bicause that the king is a man and doth not well knowe whom he ought to truste of his common wealth But for to winne and obtayne the fauor of God vnto whome nothing is hydde for he knoweth the hearts of all men we haue no neede that any doe entreat for to present our supplication but with an humble and lowlye heart Of images Whether it be lawefull to haue them in the temples of the christians MOyses saide Take heede vnto your selues therefore that ye forget not the appoyntment of the Lord your God whiche hee made with you and that ye make you no grauen image of what soeuer it be that the Lorde thy God hath forbidden thee For the Lorde thy God is a consuming fire and a ielous god If after thou haste gotten children and childrens children and hast dwelt long in the land ye shall marrye your selues and make grauen images after the likenesse of what soeuer it be and shall worke wickednesse in the sight of the Lord thy God to prouoke him I call heauen and earth to record vnto you this daye that ye shall shortlye perishe from the lande c. Againe The Lord spake vnto you out of the fire and ye heard the voyce of the wordes but sawe no image but hearde a voyce onely And he declared vnto you his couenante which he commaunded you to doe euen tenne verses and wrote them in two tables of stone And the Lorde commaunded me the same season to teach you ordinances and lawes for to doe them in the lande whyther ye goe to possesse it Take heede vnto your selues diligentlye as pertayning vnto your soules for yee sawe no manner of image the daye when the Lorde spake vnto you in Horeb out of the fire least ye marre your selues and make you grauen images after whatsoeuer likenesse it be whither after the likenesse of man or woman I my selfe whose name is the Lorde which giue my power to none other neyther mine honor to the Gods. Thou shalt worshippe no strange God for the Lorde is called ielous bicause he is a ielous God c. Thou shalt make thee no Gods of mettall To whom then will ye liken God or what similytude will ye set vp vnto him shal the caruer make him a carued image and shall the goldsmith couer him with golde or cast him into a forme of siluer plates c. Knowe ye not this hearde ye neuer of it hath it not bene preached vnto you sence the beginning c. To whom nowe will ye liken me and to whom shall I be like saith the holy one lift vp your eyes on hie and consider who hath made those thinges Whome will ye make me like in fashion or image that I may be like him ye will take out siluer and golde out of your purses and waye it and hyre a goldsmith to make a God of it that men may kneele downe and worshippe it yet must hee bee taken on mens shoulders and borne and set in his place that he many stand and not moue Alas that men should crye vnto him which giueth no aunswere and deliuereth not the man that calleth vpon him from his trouble Consider this well and be ashamed Goe into your owne selues O ye runnagates Remember the things which are paste sence the beginning of the worlde that I am God and that there is els no God yea and that there is nothing like vnto me No man can make a God like vnto him for seeing he is but mortall him selfe it is but mortall that he maketh with vnrighteous handes He him selfe is better then they whom he worshippeth for he liued though he was mortall but so did neuer they The Lord hath saide ye shall make you no Idolles nor grauen image neyther reare you vp any pillers neyther ye shall set vp any images of stone in your lande to bowe your selues thereto for I am the Lorde your God. Beware that your heartes deceiue you not that ye turne aside and serue strange Gods and worshippe them Cursed be the man that maketh any carued image or image of mettall an abhomination vnto the Lorde the worke of the handes of the craftesman and putteth it in a secret place and all the people shal aunswere and say Amen The Images of the people are but siluer and golde euen the worke of mens handes The Lorde God sayde ye shall ouerthrowe their aultars breake downe their pyllers cut downe their groues and burn their grauen images with fire For thou art an holye Nation vnto the Lorde thy God. They hewe downe a tree in the woode with the handes of the workeman and fashion it with the axe they couer it ouer with golde or siluer they fasten it with nayles and hammers that it moue not c. All these things are the works of the craftie workeman But the Lorde is a true God a liuing God and an euerlasting king Ieroboam sayde Beholde your Gods O Israel which brought you out of the lande of Egypt And he put the one in Bethel and the other in Dan. And that doing was a cause of sinne Nowe then feare the Lorde and serue him in purenesse and truth and put away the Gods which your fathers serued on the other side of the floude and in Egypt and serue the Lorde But if it seeme euill vnto you to serue the Lorde then choose you this daye whome you will serue c. And the people aunswered and sayd God forbyd that we shoulde forsake the Lorde and serue straunge Gods. The honoring of abhominable Images is the cause the beginning and ende of all euill We ought not to thinke that the Godheade is lyke vnto golde siluer or stone grauen by craft and imagination of man. When they counted themselues wyse they became fooles for they turned the glorie of the incorruptible God to the similitude of the image

Open thy mouth wyde and I shal fill it And although that we cannot open the mouth except it be through the ayde of him without whome we can doe nothing Neuerthelesse wee doe open it through his ayde and through our worke but the Lorde doth fill it without our worke By and by after he sayeth God doth many good things in man which man doth not But man doth none which God doth not to the ende that man doth them Augustine vpon Saint Iohn in the 49. treatise Chap. 9. Let no man then flatter himselfe for of himselfe he is a deuill but of God he is blessed And what is that to be of himself but of sinne Cast awaye the sinne which is of thee thy righteousnesse sayth he is of me For what hast thou that thou hast not receyued Augustine in his contemplations of the soule with god Chap. 18. O Lorde I doe confesse as thou hast taught me that I am no other thing but altogither vanitie and a shadow of death and but a darke earth vayne and voyde the which without thy blessing doth not encrease and bring forth anye fruite but confusion sinne and death If I haue had any good thing I had it of thee All that which I haue receyued is from thee or I had it of thee If I doe any thing that is right that is through thee But when I am fallen I am fallen through my selfe and had alwayes remayned in the myre if thou hadst not lifted me vp I had bene alwayes blinde if thou hadst not illuminated mee When I did fall downe I shoulde neuer haue bene raysed vp againe if thou hadst not giuen me thy hande And afterwarde also when thou hadst raysed me vp I shoulde haue fallen agayne if thou hadst not sustayned mee I had bene oftentimes lost if thou hadst not gouerned me Euen so O Lorde euen so thy mercie hath alwayes gone before me in deliuering me from all euill keeping me from those that be past and in keeping me from those that be present and in defending and preseruing me from those whiche are to come breaking also in peeces before mee the snares of sinners in taking awaye the occasions and the causes for if thou hadst not done vnto me those things I had done all the sinnes of the worlde For O Lord I doe knowe verye well that there is no sinne that euer man hath done but that an other man dothe the same if the creator of whome man is made be absent But thou hast done it so to the ende that I doe not that which thou hast forbidden and hast shed out in me thy grace to the ende that I may beleeue in thee c. Augustine in his .2 boke of the remission of sinnes Chapter 18. Men doe take payne to finde in our wyll some goodnesse which is ours and not of God but I doe not knowe howe they can finde it Saint Barnarde in the first homily of the Annunciation of the Virgin Mary As touching good workes it is moste certayne that no man hath them of him selfe for if the humaine nature could not continue in his state when it was whole and perfect how much lesse can it rayse it selfe nowe in that it is marred and corrupted It is most certayne that all thinges drawe to their beginning asmuch as is possible for them Augustine vnto Vitalis in the 107. Epistle Aunswere I pray thee how saith the Apostle in giuing thankes to God the father which hath made vs fitte to be of the company of Saintes in light if it be not he which doth deliuer our free will but that the free will doth deliuer it selfe We doe render then faulsly thankes vnto the father as if he did that which he doth not and he hath erred whiche hath sayde that he doth make vs fitte Aunswere how we haue our free will for to deliuer vs from euill and for to doe good and when free wyll was vnder the power of darkenesse From which darkenesse if God hath deliuered vs as saith the Apostle truely he hath made the wyll free wherefore it followeth that euen as men are not faythfull but by free wyll Neuerthelesse they are made faithfull through the grace of God which hath deliuered free will from the power of darkenesse And so the grace of God is not denyed but is declared to be verytable and true although no merytes of men preceede it And free will is so defended that it is affirmed by humylitie and not ouerthrowen by pryde Then the grace of God is not geauen in the nature of free will nor in the lawe nor in doctryne as the wicked and peruerse Pelagian hath set foorth But is geiuen to all the workes through the will of him of whome it is wrytten O Lord God thou doest seperate from thy wyll the soule that is wylfull for we haue lost free wyll for to loue God through the greatnesse of the first sinne c. Afterwardes he sayth in that we doe beleeue in God or in that we doe liue faithfully it lyeth not then in mans will or running but in the mercy of God nor that we ought to wyll nor runne but bicause that he doth in vs both the wyl and the running Let vs not say then that the grace is the loue but let vs acknoweledge the grace which doth cause the doctrine and learning to profit for where that grace is absent we doe see that the same doth hinder and let the learning Augustine in his fyrst booke against Pelagius and Celestine Whosoeuer hath heard and learned of the father commeth vnto me The wyll of mā is so ayded not only in this that it doth knowe what it must doe but hauing knowen what it doth And therefore when the Lorde doth teach through the grace of his spirite he doth teach in such sorte that not only euery one doth see that which he hath learned in the knowledge thereof but of will he doth desire it and of worke fulfill it Augustine in the .3 booke vpon the wordes of the Apostle .3 sermō And in his booke of the spirite and the letter Chapter 3. How are these wicked men proude of free wyll before they are free or of their strength if they are already free they doe not consider that in this word of free wyll is signified a libertie For where the spirite of the Lorde is there is libertie If then they be the seruantes of sinne how doe they bragge and bost to haue free wyll For of whome soeuer a man is ouercome vnto the same is he in bondage If they are already deliuered how doe they boste them selues as it were of their proper workes Are they so free that they would not be the seruantes of him which sayth without me ye can doe nothing Iesus sayth No man can come vnto me except the father which hath sent me drawe him Saint Iames Euery good gift and euery perfect gift is from aboue and cōmeth

goodnesse are of God yea faith it selfe Againe the Apostle saith I haue obtayned mercie O true confession He doth not say I haue obtayned mercy bicause that I was faithful but to the ende that I should be faithfull I haue obtayned mercie Let vs come vnto the first works of Paule Let vs behold Saule which did wax madde let vs behold him in his crueltie let vs behold him breathing out his threatnings and thirstie after bloude This was the way of Paule Christ was not yet his way what had he in his heart What had he but euill Giue me his merites Whiche if we doe searche his merites they shall bee merites of damnation and not of deliuerance Augustine vpon the wordes of the Lorde Sermon 40. The medecine of the soule is the only propitiation for the sinnes of all that is to beleeue in Christ c. Afterwarde he saith wherefore doe the children of God whiche beleeue in him liue for they are borne of God by the adoption of grace whiche is through the faith of our Lorde Iesus Christ And therefore welbeloued it is not without cause that our Lord and Sauiour saith that same to be the only sinne of which the holy Ghost rebuketh the world to wete because they haue not beleeued in him He would then that the world should be reproued only of that sinne that they doe not beleeue only in him to wete because that in beleeuing in him all sinnes are pardoned he woulde that to be imputed by which all the other are assembled And therefore in beleeuing they are borne of God and are made the children of God for he hath giuen vnto them the power saith he to be the sonnes of God euen to them that beleeue in his name c. Chrysostome vpon the .25 chapter of Saint Mathewe 2. Tome .2 homilye Come ye blessed of my father inherite ye the kingdome prepared for you from before the beginning of the worlde bicause that you haue giuen that which you cannot haue receiue that which you shall possesse eternally for one graine that you haue sowen vpon earth you shall haue an hundreth folde asmuch in heauen For the kingdome of heauen hath not bene created suche as the righteousnesse of man could merite it but such as the power of God might prepare it for if he woulde haue created the kingdome of heauen according to the merites of mans righteousnesse Truely he would haue created it after mans workes but bicause that nowe he hath not ordayned the reward of Saintes according to the reward of men but according to his greatnesse therefore hath he prepared the kingdome of heauen in heauen before that he created the saints in heauen S. Barnarde vpon the first sermon of the Annunciation of the virgin Marie The testimonie of our conscience is our reioycing sayth the Apostle not such testimonie as the proud Pharisey had in his wicked thought and seducing his master which bare witnesse of him selfe whiche witnesse is true which the spirite doth witnesse vnto our spirite For I doe beleeue that this witnesse consisteth in three things First and aboue all things it is necessarie to beleeue that thou canst not haue remission and forgiuenesse of thy sinnes but throughe the indulgencie of god Secondly thou canst not haue any good workes except he himselfe doe giue them vnto thee Finallye that thou canst not merite eternall life for any workes and it must be giuen thee freely c. Afterwardes he sayth For we doe well know that as for eternall life the afflictions of this lyfe are not worthie of the glorie which shall be shewed vpon vs although that one only man doth abide and suffer al. For mans merites are not suche that for them eternall life shoulde be due of right or that we shoulde saye that God doth vs wrong if he doe not giue them vs by reason of them For though I shoulde holde my peace that all merites are the gifts of God insomuch that for them man is more indebted to God than God is to man What is that that all the merites doe in respect of so great glorie To conclude what is he that is more excellent than the Prophete vnto whome the Lorde doth giue so excellent a witnesse saying I haue founde a man according to mine owne heart And yet he had neede to saye vnto God Enter not into iudgement with thy seruant c. Let no man then deceyue himselfe for if he will thinke well he shall finde without all doubt that he can not with ten thousande men go to meete him whiche commeth agaynst him wyth xx thousande But these things which we haue now spoken of are not yet altogither sufficient but wee must the rather holde them for a beginning and foundation of fayth Therefore if thou beleeue that thy sinnes cannot be put or blotted out but by him agaynst whome onely thou hast sinned thou doest well But adde yet one thing more to wete that thou beleeue also that thy sinnes by him are pardoned Beholde the testimonies and witnesses which the holy ghost doth giue into our heartes saying thy sinnes are pardoned thee For euen so doth the Apostle think that man is iustified freely through fayth In lyke maner as touching merites if thou beleeue that one cannot haue them but by him it sufficeth not vntill such time as the spirite of fayth doth witnesse that thou hast them through him Euen so it is necessarie that thou haue also witnesse to wete that thou doest come therevnto thorowe Gods liberalitie For it is he which pardoneth sinnes which giueth merites and yet neuerthelesse doth giue agayne the rewarde For all his testimonies are most assured For as to the remission of sinnes I doe hold the passion of our Lord for a most strong argument For the crye of his bloude hath had greater force than the bloude of Abel in as much as he doth crie in the heartes of the electe remission of all sinnes For he was deliuered to death for our sinnes And there is no doubt but that his death is more puissant and of greater force to doe good than our sinnes are to doe euill As touching good workes his resurrection is an argument for me which hath no lesse vertue For asmuch as he is rysen againe for our iustification as touching the hope of reward his ascention serueth for a witnesse for he is ascended for our gloryfication Thou hast these three things in the psalm saying Blessed is the man vnto whome the Lorde imputeth no sinne And in another place blessed are the men whose strength is in thee Also in an other place Blessed is the man whom thou hast chosen and receiuest vnto thee that he maye dwell in thy courte such is the true glory I say which is within for that dooth departe from him whiche dwelleth in our heartes through faith But the sonnes of Adam seeking the glorye which