Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	circumstance_n	good_a	great_a	254	4	2.1093	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01490	An apology against the defence of schisme Lately written by an English diuine at Doway, for answere to a letter of a lapsed Catholicke in England his frend: who hauing in the late co[m]mission gone to to [sic] the Church, defended his fall. Wherin is plainly declared, and manifestlye proued, the generall doctrine of the diuines, & of the Church of Christ, which hitherto hath been taught and followed in England, concerning this pointe.	Garnet, Henry, 1555-1606.	1593 (1593)	STC 11617.2; ESTC S100190	128,732	216

wholle action and is called a circumstance therof An example of this you may haue in all actions If a man determine to go to dinner the very obiect and motiue and intrinsecall end of his desire that is of his intention is to dine But if he referre this his dinner vnto obedience or vnto the glory of God for whom he intendeth to keepe and increase hiscorporall strength these are extrinsecall endes or circumstances of the first intention or end and his immediate intention being to dine he referreth the same with a farther intention vnto those endes Now this intrinsecall end which we spake of as it giueth the nature and forme vnto the inward action so doth it also giue what goodnes or badnes is in it For if that obiect or motiue be of the owne nature conformable vnto to reason than is it a good action or desire If contrary contrary A good action of it selfe may be corrupted by the circumstances but an euill action cannot be iustified by good circūstances or intentions If indifferent so that it hath in it selfe no certaine or determinate order vnto right reason then is the action of the owne nature indifferent neither good nor badde Yet doth not goodnes or badnes flow into an action onely by the nature of the immediate obiect or end of the same but also by the extrinsecall end yea by euery circumstance and euery meanes taken for the obtaining of the same first end or obiect So that although the action be good of it selfe or indifferent yet if it be referred to a further end which is euill or if any meanes vsed for the bringing to passe of the action it selfe be euill or there wante any circumstance of time place maner or measure necessary than is the wholle action it selfe naught for some circumstance Euen in like manner is the action it selfe naught when it being vnlawfull is donne with all possible circumstances or intention of whatsoeuer farther good Dion c. 4. de diu nom For the generall ground both of Philosophers and Diuines cannot be infringed that good is of the wholle intiere cause but the euill is of euery particuler defect Hence is it therfore euident first that although your remote intentions in going to the Church haue neuer so great colour of piety yet that which immediatelye you doe which is to goe to the Church is your intention also And that you as well intend to goe to the Church although for those extrinsecall endes as hee which stealeth for to geue Almes intendeth to steale and the dissolute woeman which killeth her Infant for feare of geuing scandall intendeth the death therof Secondly that the immediate action of going to the Church being euill it cānot be iustified by any godly or lawfull circumstance Euen as if it were good of it selfe yet might it be made euill by an euill circumstance For good requireth a perfect cause euill is that which wanteth any part of the cause Euen as a man is not a perfect man except he haue all his members perfect yet is he imperfect if with all other good pro portion he doe but looke awry §. 12. The 11. obiection of that nature of Churches As for your last reason it is answered in one worde The Churches are ours in ded But the heretickes seruice and company is not ours Euen as if there were Idolatry or any filthy crime there practised you had no right vnto the Idolatry or other sinne nor might be there present for all your right to the Church But if you haue right to the Church why goe you thither at seruice time or so that you may seeme to be at seruice Greg. l. 3. dial c. 30. Hereticall Churches are Deuils lodgings is it not sufficient at any other season O Sir it is not the Church which draweth you but the seruice And if you knew that Churches prophaned by heretikes haue other maner of inhabitants in them then the holy Angells you would not be very hasty for deuotion to go vnto them euen when they be emptye But you shall heare what S. Hillary saith of those which in his time wente to the Churches where heretickes were gathered for loue vnto the Churches dedicated before vnto God Lib. cont Auxent circa fin Wickedly hath the loue of the walles possessed you wickedly doe you reuerence the Church of God in houses and buildings wickedly vnder these pretenses doe you talke of peace vnto me are more safe the mountaines lakes prisons and dongeons ❧ Where you may see a perfect example of our age and how the most holy Fathers which haue liued in auncient times amongst heretickes accounted no small matter the ioyning themselues vnto theire detestable company For they alwaies esteemed it besides a fauouring and exterior protestation of their sectes a most ready way vnto the wholle ouerthrow of true religion For the heretickes haue alwaies endeuoured with shew of piety to darken true piety The cause why heretickes retain Churches and with maintaining some outward shewe of reuerend antiquitye to blotte out of peoples memory the auncient truth it selfe Such was the inuention of Idolatrous Hieroboam who made Israell to sinne Now saith he will the kingdome returne vnto the house of DAVID 3 Reg. 12. if this people doe ascend to doe sacrifice in the house of God in Hierusalem ❧ And for this cause he deuised new Gods new preistes and prophane temples Euen so is it with you For least the people should haue desire to resorte to the true house of God in spirituall Hierusalem longing after Confession after Masse after holy Catholicke Sermons and the whollevse of Catholicke rites and ceremonies you are fedde with reuerend Churches with gay painted words and seruice in the vulgar tongue not for any affection of piety or inclination of vertue For who knoweth not how litle they seeke for piety or desire for other respects to keepe Churches standing but only to nourish the dissention and maintaine the diuision of ISRAEL from IVDA To this end doe they furnishe your Tables with such dishes as are no more comparable with the Catholike dainties than the Onions of Aegipt with the most delicate Manna of the Desert §. 13. THE SECOND PARTE Hauing now answered sufficiently as I suppose vnto your obiections for other obiections which I must of force helpe you withall I wil after bring forth Other obiections are answered in the progresse of this Treatise there resteth the onely thing which I haue in this wholle discourse supposed and taken as certaine in wihch in deed our wholle disputation doth principally consist that is to proue by necessary groundes that to goe to the Church is an action of it selfe euill and iustifiable for no circumstance at all which I haue hitherto supposed not bringing any argumentes therof other then by answering your obiections must needes be insinuated because it was not my part in this Epistle to proue the truth but to

herin Now Sir I remember that in heathen common welthes it was accounted a great indecency Cicer. de offic for parents to bath themselues togither with their children Such greate reuerence they thought to be dew to naturall comelines that they esteemed it no small faulte to be vnto them a patterne of the breach therof Impiety of schismatike Parents But how can you here answere the great impiety which you vse vnto your children whan not onely you shew them your euill example of doing wickedly therby geuing them a certaine licence to fall into whatsoeuer wickednes they can craftely conceale But you enforce them or commaund them or at the least permitt them to go to hereticks Sinagogues Where is your wisdome where is your piety where is your feare of God I will here say no more than this that according to the law of God and of nature Eph. 5. you are vnder paine of mortall sinne bound to bring vpp your children in the discipline correction of our Lord for who hath not care of his domesticalls as S. PAVL saith 1. Tim. 5. hath denied his faith is worse then an Infidell And what is this which you doe in your children but to sacrifice them vnto the Diuell Let the example of Hely feare you who though hee seuerely reprehended his children for their sacrilegious extortion Psal 105. 1. Reg. 2. yet because he did not remedy their disorder was seuerely punished both with the losse of his life and also with the desolation of his wholle countrey and famely and the taking of the Arke of Gad. And it is to be noted as S. Chrysostome very well saieth Cont. vituperat vitae monast Parents neuer so holy condemned for their children Carying to the Church by Nurses that this Hely was otherwise a vertuous and perfect man as that Saint gathereth out of his resignation which he shewed vnto Samuell when the young Prophet after his new vocation threatned vnto him from Gad that which afterward befell vnto him But this one faulte did greeuously incense Gods wrath against him Let this be sufficient for your paricidiall impiety towardes your children that howsoeuer they be caried by their Nurses to the Church so long as they sucke which notwithstanding is a greater danger then to let thē go to bedd without blessing or to suffer thē to remaine in placēs haunted with spirits Going of children as experience hath taught vs yet after they be once able to haue a conceit of deuotion towardes Almighty God although they de neber so little or so simple to suffer thē to go much more to send them to such conuenticles is in you a hainous mortall sinne as being directly against the charity and piety and discipline towards your child Marying them out of the Church The like I say of marying them or permitting them to marry out of the Church It is the childes office in deed not to marry without his Parents or Tutours consent and in so doing albeit his marriage be sufficient though it be secrette and without Priest or witnesse in our countrey where the Councell of Trents decree taketh not place yet aswell in the secresy of the marriage and in the secret vse therof which is alwaies vnlawfull although they be sufficiently married vntill it be published No small faulte for children to marry without consent of Parents or Tutours Catechism conc Trid. de Sacr. matri in fine 30. q. 5. c. Aliter c. Nostrates c. qualis 23. q. 2. c. Non omnis Nau. c. 14. n. 15. Sotus d. 29. q. 1. ar 4 Bellarm. l. 1. de matr c. 19 as in the want of his Superiours consent he sinneth greeuously This beeing in mans life reputed a great iniury and against the honour dew vnto his Parents except the Parents or Tutours offered him herin some great wrong For although a child be not bound to marry whom his Father will except there were other particuler circumstances of the necessity of his family or some great cause which in charity might binde him there being no cause to the contrary yet one thing it is not to marry at his fathers apointment which notwithstanding sometimes may be mortall sinne an other it is to marry one of his owne choise and appointmente and to bring into his fathers family a new daughter in law without asking his fathers consent or without presuming of his liking which thing is both contrary to the custome of the holy Patriarches and the honour dew vnto parents and the doctrine of holy Fathers of most graue Deuines and the custome also of the holy Church which vseth to haue the spouse deliuered by her Parents or Tutours at the solemnization of marriage Now you must not be like vnto those which loue to buy good cheape and to sell deare Therfore as you must haue your children obedient vnto you so which mutuall bond must you prouide for them and that much more in spirituall thinges than in corporall Conc. Carth. 4. c. 13. Tert. l. 2. ad vxo in fine Ambr. ep 45. ad Sisin l. de Abraham c. vlt. habetur 32. q. 2. c. Honorā tur very plainly intreateh herof and with more care and diligence preserue them from schisme and heresy than from the temporall infamy of other wickednes which if you do not what do you else but as * l. con mēd c. 7 Our dewty towards our neighbour in this point Eccli 17. This dewty is much greater in extreme necessity at the point of death Ser. 16 de verbo Do. l. 1. ciu c. 9. Ser de natiu Ioa. Bapt. S. Augustine saith beget children that you may nourish them not to God but to the Deuell I will not say that you are bound with your owne imminent perill to admitt them ordinarily to Masse but to keepe them from Churches to instruct them Catholickly when it is thought necessary to prouide them spirituall helpes this I affirme to be your necessary dewty If you haue manifest hope and fitte opportunity of reducing any moste simple person from his wicked waies whom you see to haue necessity of your brotherly correction and admonition when there is none other which can or will vndertake the same so that you fully perceiue that he will thankfully accept such office of charity and not traiterously detect you for a perswader neither maliciously or peruersly bring you or others into manifest daunger of spirituall detriment than are you bound vnder the guilte of mortall sinne by the very law of God him selfe who hath geuen vnto euery one charge of his neighbour to bestow this charitable almes and to shew this spirituall mercy like a good Samatitane towards your neighbour which office if you culpably omitt you are as S. Augustine saieith guilty of the same crimes which your neighbour committeth the reason of such censure wee may vnderstand by S. Bernard Let none say am I the keeper of my