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	good_a	tree_n	1,517	5	8.6085	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17144	An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1602 (1602)	STC 4025; ESTC S106873	145,731	186

God tempteth no man to euill and sinne but euery man is tempted when he is drawne away by his owne concupiscence and is intised and that euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lightes with whom is no variablenes neither shadow of turning Whereby Saint Iames meaneth that God is in such sort good and so the giuer and author of good things that there is no change or alteration with him and therefore is the giuer of all good gifts and graces and neuer of any euill And we say with the Prophet Dauid Thou art not a God that loueth or willeth wickednes neither shall euill dwell with thee And with Saint Iohn God is light and in him is no darkenes And as there is no darkenes that is to say ignorance and wickednes in God so is he not the author thereof neither doth he commaund perswade vrge or impell vnto it Fulgentius saith Iniquit as igitur quia in Deo non est vtique ex Deo non est that is Because iniquitie is not in God therefore it is not of God These blasphemies we deny and desie neither doe Caluine or Beza in the places by him quoted or any where else affirme them What is it then that they say They say that there is nothing done by any neither vniuersally nor particularly but by the ordinance of God no not those things excepted which be euill and to be detested not in as much as they be ordained of God who is alwaies good and iust but in as much as they be done by the diuell and other wicked instruments So that we say that the power and prouidence of God who maketh the light to shine out of darkenesse doth so cooperate and worke with the euill actions of wicked men and doth so direct them to the execution of his holy ordinance and iust iudgements that the same as they be done and directed by God be pure and holy and as they be committed of man be wicked and abominable Iosephs brethren did wickedly and of malice sell him into Aegypt for a slaue yet Ioseph saith God sent me before you to preserue your posteritie in this land and to saue you by a great deliuerance Now then you sent not me hither but God who hath made me a father vnto Pharaoh And againe When ye thought euill against me God disposed it to good Here God did neither commaund perswade nor impell Iosephs brethren to sell and send him into Aegypt yet his omnipotent hand was in that action to turne it vnto good So when the Chaldeans and Sabeans tooke away Iobs Oxen and Camels and slew his Seruants they were vrged and impelled thereunto by the diuell yet Iob saith God hath giuen and God hath taken blessed be the name of God To this spoiling of Iobs goods God did not commaund perswade vrge or impell the Chaldeans and Sabeans yet the same was not done without his prouidence and ordinance who turned the same to his glorie in prouing and purging Iob in the furnace of affliction in making him a paterne of patience to all posteritie and in teaching men thereby not to iudge of men by outward afflictions and aduersities whereunto both the faithfull and wicked he subiect So in the examples here set downe the diuell put into the heart of Iudas to betray Christ and impelled the Iewes to crucifie him yet he was deliuered to them by the determinate counsell and foreknowledge of God to doe whatsoeuer the hand and counsell of God had determined before to heldone Thus these things which were done against the will of God were not done as Saint Augustine saith beside or without the will of God that is they were done against the commaundement and will of God reuealed in his word yet not without the eternall purpose counsell and decree of God And the same being most wickedlie committed by man God turned and directed them to the endlesse praise of his mercie and the eternall saluation of his elect So Saint Augustine saith Cum ergo pater tradiderit filium suum ipse Christus Corpus suum Iudas Dominum suum cur in hac traditione Deus est pius homo reus nisi in re vna quam fecerunt causa non vna est ob quam fecerunt that is Whereas both the Father gaue his sonne and Christ gaue his owne bodie and Iudas gaue or betrayed Christ why in this giuing is God holy and man guiltie but that in one thing which they did there was not one and the same cause wherefore they did it This is not to doe euill that good may come of it for all actions as they are of God are good and righteous For if a good tree cannot bring forth euill fruite as our Sauiour Christ saith how much lesse can God who is the author of all goodnes and euen goodnes it selfe bring forth euill actions Neither doth God directly or effectually intend the sins of men nor their danation but his own glorie which shineth not onely in the manifestation of his mercie towards the faithfull and godly but also in the declaration of his iustice against the wicked and reprobate The similitude of intending the burning of a shippe and consequently the death of them that be in it will not here hold For God as I haue said before doth intend neither the sinne nor perdition of man but his owne glorie and the execution of his iust iudgements Your owne Angelicall Doctor Thomas Aquinas to the like similitude of drowning a ship answereth thus Ad tertium dicendum quod subuer sio nauis attributur nautae vt causae ex eo quod non agit quod requiritur ad salutem nauis sed Deus non deficit ab agendo quodest necessarium ad salutem inde non est simile i. To the third wee say that the drowning of a ship is attributed to the Marriner as the cause there of because he doth not that which is requisite for the safetie of the ship but God faileth not from doing that which is necessarie vnto saluation whereupon this is not like So in burning a ship malice in man is the cause thereof but there is no malice in God neither doth he desire the death of him that dieth but the execution of his iustice Yet it is true which Augustine saith Deus operatur in cord bus hominum ad inclinandas voluntates eorum quocunque vult siue ad bona pro sua misericordia siue ad mala pro ipsorum meritis iudicio vtique aliquando aperto aliquando occulto semper autem iusto i. God worketh in the hearts of men to incline their wils to whatsoeuer he will either to good things by his mercie or to euill for their deserts by his iudgment which sometime is open and sometime secret but alwaies iust And which Fulgentius saith Deus licet auctor non sit

as enuy and hatred moueth men to contention and to blow abroad the faults of their brethren to their infamie so loue and charitie should moue vs to couer and hide their faults and infirmities and rather seeke to amend them then to defame them and therefore these words are not ment of satisfying for our sinnes or couering them before God but of the couering of them before men And so doth D. Bayne Bishop of Lichfield in Queene Maries daies expound them What should I shew how priuatly or rather falsly they expound the places of Gen. 14. 18. touching Melchesedeck bringing forth bread and wine and that of Malachie 1. 11. of the incense and pure offering which in euery place shall be offered to God by which they seeke to maintaine their Masse and the false forged sacrifice thereof I would haue passed these places ouer in silence but that D. Harding doth so hardly handle vs and so grieuously charge vs for them in these words The Scripture it selfe ministring euident proofe for the oblation of Christ to his father by the Priests of the new Testament in the institution of this holy Sacrament in the figure of Melchisedeck and in the prophesie of Malachie the Prophet the authorities of the Fathers needed not to be alleaged were not the same Scriptures by the ouertwhart and false interpretations of our aduersaries wrested and turned to a contrarie sense to the hereticall seducing of the vnlearned These be Master D. Hardings modest words Let it therefore be examined and tried who they be that thus ouertwhart these places and turne them to a contrarie sense As touching the first place out of Genesis they expound it that Melchisedeck offered bread and wine for he was the Priest of the most high God and that was a type and figure of the sacrifice of the new Testament wherein Christ is offered vnto his father vnder the forme of bread and wine Pighius Controuers 5. Hosius Confess Petriconiensi cap. 41. Who saith that this is the opinion of all the holy Doctors of the Church that this bread and wine was offered for a sacrifice to God and not for a refection to Abraham But this both exposition and assertion is false for both Tertullian contra Iudaeos and also Epiphanius Haeres 55. expound it of his bringing forth of bread and wine to Abraham Epiphanius saith Abraham fuit 88. aut 90. plus minos tunc Melchisedec ipsi obuiam venit proposuit ipsi panem vinum i. Abraham was about 88. or 90. yeeres old when Melchesedeck met him and brought forth bread and wine vnto him So doth Iosephus expound it Melchisedec milites Abrahami hospitaliter habuit nihil illis ad victum deesse passus simul ipsum adhibuit mensae Melchisedech vsed hospitalitie to Abrahams Souldiers and suffered them to want no victualles and did take Abraham to his Table That this is the true sense it appeareth by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth neuer signifie to offer and sacrifice but to bring forth and the force of truth forceth some of their owne side to confesse this to be true Cardinal Caietanus vpon this place writeth thus Nihil cribitur hic de sacrificio seu oblatione sed de prolatione seu extractione quam Iosephus dicit factam ad refectionem victorum Quod autem in vulgata editione subditur vt causa oblationis erat enim sacerdos dei altissimi in Hebraeo non habetur vt causa sed vt separata clausula that is There is nothing here said of sacrifice or oblation but of bringing forth which Iesephus saith was done to the refection of them which had gotten the victorie And that which in the vulgar edition is put after as a cause for he was the priest of the most high God in the Hebrew is not set as a cause but as a clause separated from it Andradius also the Iesuit doth herein forsake his friends and acknowledgeth this to be the true exposition his words be these De offerendi autem vocabulo non est Kemnici quod digladeremur cum in correctioribus latinis exemplaribus sanctis patribus qui locum hunc Eucharistiae accommoundat extet proferens atque ego cum illis sentiam qui lassos Abrahae milites diuturna pugnafractos Melchisedecom pane vinoque refecisse aiunt that is We neede not Kemnicus to striue about the word of offering seeing that both in the best corrected Latine coppies and also in the holy Fathers which apply this place to the Eucharist it is proferens brought forth and I in iudgement agree with them which say that Melchisedech refreshed Abrahams souldiers wearied and fainted with long fight Their exposition of the other place of Malachie is as absurd in applying it to the sacrifice of the Masse which is neither a pure sacrifice nor is offered in all places And the Fathers Tertullian Hierome and others expound it of the spiritual sacrifices of the faithfull which they offer in all places to God Tertullian in three places doth so expound it whereof I will set downe but one Et in omni loco sacrificium nomini meo offeretur sacrificium mundum scilicet simplex oratio de conscientia pura that is and in euery place a sacrifice shal be offered to my name and a pure oblation to wit simple prayer from a pure conscience S. Ierome expoundeth it thus Dicit orationes sanctorum domino offerendas esse non in vna orbis prouincia Iudaeae sed in omni loco à. He saith that the prayers of the Saints shall be offered to God not in Iudea one only prouince of the world but in euery place But I wil forbeare to write any more of the peruerse exposition of this place and wil refer the reader to that most learned conference of that excellent ornament of this Church of England Master Doctor Reynoldes with Iohn Harte where he shall finde this place fully discussed and Cardinall Allens reasons which he braggingly calleth valida planè bona that is strong and very good fully confuted Which booke I meruaile that neither this challenger nor any other of our Iesuites could as yet finde leasure to confute I might alledge many moe places most falsely expounded by these Romanistes but I will forbeare them and will shew you one place out of the 26. of Ieremie trimly applyed by Bonauenture a Seraphicall Doctor a Bishop a Cardinall of Rome and a Saint canonized by Pope Sixtus the fourth who did as holy an act in Saincting of him as he did in building nobile admodum Lupanar a noble stewes in Rome as Agrippa a papist writeth Bonauentures words be these Septimo eleuatur Corpus Christi ad ostendendam bonitatem Christi Quae enim maior bonitas quàm quod Christus dignatur captiuus esse in altari vnde ipse dicit in persona Hieremiae prophetae Ecce ego in mambus vestris sum

prosecute the particularities that here you name I will say vnto you as Tullie said to Tubero Habes Tubero quod est accusatori maxime optandum confitentem reum c. Thou hast O Tubero that which an accuser would most wish for the partie accused confessing himselfe guiltie yet so confessing that hee was on the same side that thou Tubero and thy Father were So we say and confesse that there is lesse deuotion and more dissolution lesse religious feare and more vaine securitie lesse zeale and mortification then there ought to be but I trust hereafter to shew that these vertues haue as much or more wanted these vices abounded among Papists as they doe with vs. Now I will come to the second part of my answere promised to this article To shew to what loosenes wickednes of life the popish doctrine doth tend and what weedes of wickednes it hath brought forth First their doctrine of keeping Gods word in a strange tongue and restrayning Gods people from reading and hearing of it hath been and is a great cause both of error in doctrine and wickednes in life Our Sauiour Christ saith You erre not knowing the Scriptures and the power of God Dauid saith That the law of God giueth wisedome to the simple it lightneth the eyes it maketh Gods seruant circumspect and that it is a light vnto our feete and a lanterne vnto our steppes He sheweth also that it is a meane to preserue men from sinne For speaking of the righteous man hee saith The law of his God is in his heart and his steppes shall not slide And againe I haue hid thy words in my heart that I might not sinne against thee That good Father Chrysostome who was a most earnest exhorter of all men to the reading of the Scriptures saith Magna aduersus peccatum munitio Scripturarum lectio magnum praecipitium profundum barathrum Scripturarum ignoratio Haec haereses peperit haec vitam corruptam inuexit haec sursum deorsum omnia miscuit that is The reading of the Scriptures is a great sauegard against sinne the ignorance of the Scripture is a slipperie meanes to fall into sinne and a deepe gulfe of sinne This hath bred Heresies this hath brought in corruption of life this hath turned all things vpside downe Againe Hoc omnium malorum causa est quod Scripturae ignorantur that is This is the cause of all euils that men be ignorant of the Scriptures Saint Hierome who exhorteth Ladies to bring vp their young daughters being but seuen yeares old in the reading of the holy Scriptures saith Ama scientiam Scripturarum cartis vitia non amabis that is Loue the knowledge of the Scriptures and thou shalt not loue the vices of the flesh Many such other sayings might bee alledged out of the Fathers which plainely shew that the keeping of the holy Scriptures in an vnknowne tongue and the restrayning of Gods people from reading hearing of them is a doctrine tending to loosenes and great wickednes of life Their doctrine of vowing chastitie and single life and prohibiting matrimonie what an occasion it hath been of horrible filthines and wickednes of life I will briefly declare Chrysostome of some women in his time which vnder a profession of virginitie liued wickedly saith thus Virginitas ista cum viris plus ab ominibus argultur quàm stuprum ipsum that is This virginitie of women with men is more reproued of all men then whoredome it selfe Saint Hierome in his time complained of the like women Sanctum virginum propositum c. that is The euill name of some which behaue not themselues well doth slander the holy purpose of virgines Saluianus the Bishop of Massalia who liued in the yeare of our Lord 480. writeth thus Nouum est prorsus religionis genus Licita nō faciunt illicita committunt Temperant à concubitu quamuis nec hoc faciunt nisi à licito non temperant à rapina c. i. This is a new kinde of religion They do not things lawful and commit things vnlawfull They abstaìne from copulation although they abstaine not from that neither but frō that which is lawfull and refraine not from rape What doest thou O foolish perswasion God hath forbidden sinne and not mariage your deeds agree not with your studies or profession You ought not to bee fauorets of vices There is extant an epistle of Huldricus Bishop of Augusta who liued about the yeare of our Lord 860. vnto Pope Nicholas the first concerning the forbidding of Priests marriage wherein is declared that Gregorie the Pope hauing giuen forth a decree for the single life of Priests vpon the finding of 6000. childrens heads in ponds of water where they had been drowned did reuoke the same decree and commended the saying of the Apostle It is better to marrie then to burne adding thereunto that it was better to marrie then to giue occasion of murther Of this epistle Pope Pius the second maketh mention intreating of Germanie and it was found in a librarie in Holland before Luthers time Bernard the Abbot who liued Anno domini 1150. complaineth of the wicked life of the clergie in these words Episcopi sacerdotes huius temporis castitatis sanctimoniam sine qua nemo videbit deum tam in corde quam in corpore quomodo student obseruare traditi in reprobum sensum facrunt quae non conueniunt Quae enim in occulto fiunt ab episcapis turpe est dicere that is How doe the Bishops and Priests of this time keepe holy chastitie both in heart and bodie without which no man shall see God Being giuen vp into a reprobate minde they doe the things that are not conuenient for what things bee done of Bishops in secret it is a shame for to speake Againe Tolle de ecclesia honorabile connubium c. Take from the Church honorable marriage and the bed vndefiled and thou shalt fill it full of whoremongers incestuous persons buggerers and all kinde of vncleane ones Againe hee sheweth that there were very many who abstayning from the remedie of marriage fell afterwards into all kinde of wickednes About that time the Pope sent a Cardinall called Ioannes Cremensis into England to dissolue Priests marriages who in a synod hauing inueyed against their marriage saying that it was a shamefull thing that a Priest should rise from his wife to consecrate the body of Christ was the same night after taken with a whore as Fabian and other writers doe witnes And I reade the same storie in an ould written booke which I thinke was the storie of Henrie Huntington where these words were added Celari non potuit taceri non debuit .i. It could not bee kept secret and it ought not to be suppressed in silence In the glosse vpon Gratians decrees it is said that a Priest for simple fornication is not to be