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Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation Collected out of the best esteemed, both old and new writers, together with the authors examinations, determinations, and short annotations. The texts in the seuen Epistles of Iames, Peter, Iohn and Iude are six and forty. The expositions vpon the Reuelation are set forth by way of question and answer. Here is also a briefe commentary vpon euery verse of each chapter, setting forth the coherence and sense, and the authors, and time of writing euery of these bookes. Hereunto is also annexed an antidot against popery. By Iohn Mayer, B. of D. and pastor of the Church of Little Wratting in Suffolke.
Mayer, John, 1583-1664.
STC 17731; ESTC S112551
called sinne therefore figuratiuely and improperly But I haue spoken of this before in the proper place To the third Aquinas hath answered well already wherein it is generally consented that lust is the next and immediate cause of sinne alwaies other tempters worke but by our lust The deuill could not haue preuailed against Eue had she not been drawn by her owne desire and stirred vp when she looked vpon the forbidden fruit Faber addeth Faber that the Apostle speaketh of men void of all grace and liuing onely by sense like the brute beast whom to carry away to sinne lust alone is sufficient for so much as the soule lieth dead as it were in such and so they are carried any whither by sense euen as a dead Marriner in a ship tossed by the waues of the Sea 3 If it be demanded in what manner lust worketh vnto sin and whether death be not due till sinne is perfected by custome because hee saith sinne being perfected bringeth forth death I answer that it worketh by a false perswasion and delight as the fish is drawne by the bait and therefore the word ãâã ãâã ãâã ãâã ãâã taken from a bait is vsed he is drawne away from good by thinking it not good and hauing in him a kinde of auersnesse there-from and allured to euill through the sweet and good apprehended to be therein Touching death Tho. Aquin. the issue of sinne being perfected Tho. Aquinas hath answered it well already that sinne perfected is said to bring forth death because there is not that likelihood of being conuerted and turned from sinne in such as are growne to a custome of sinning as in these that haue sometime sinned onely Ier. 13.23 yea the Prophet speaketh of it as impossible Can a Blackmore put away his blacknesse or a Leopard his spots so they that haue accustomed to doe euill cannot learne to doe well Pareus Pareus saith that it is said so because that euen in the iudgement of men sinne comming into act deserueth death Faber Faber because it is not deadly if in the conception it be disliked and withstood Popish Writers gather from hence that lust is no sinne and that the first motions vnto sinne are not sinne and that motions vnto sinne with some consent are not mortall sinnes that is worthy of death but veniall But that lust is sinne is plaine first because the Law saith Thou shalt not lust secondly because S. Paul calleth it sinne Rom. 7.12 thirdly because it is the cause of sinne and by the Law of God not onely sinne but the cause and the degrees of it are forbidden Secondly that the first motions are sinne is plaine also because they draw a man from good and intice him to euill and so are the materiall and efficient cause of sinne and censured therefore by Saint Paul as sinne Rom. 7.8 17. And therefore thirdly much more motions with some consent are sinne and worthy of death seeing this is the wages of euery sinne yea Rom. 5.13 euen of the mother of sinne Lust before that it breaketh forth into act 4 If it be demanded what is meant by euery good gift and by euery perfect gift It is to bee vnderstood that there are two different words vsed to expresse these gifts ãâã ãâã ãâã ãâã ãâã and then ãâã ãâã ãâã ãâã ãâã in the Latine translation datum donum and for good there it is read euery best gift which also pleaseth Beza best I doe not finde any distinction to be made amongst Expositors betwixt these two but onely in Thomas Aquinas Beza Piscat Tho Aquin. Gorran Faber which hath beene already set downe Most hold that spirituall gifts only are meant here which alone are truly good and perfect and this is most agreeable to the scope of the place which is to teach that no euill is suggested to the minde by God For he that is the Author of all good and grace vnto vs cannot be the Author of euill also Pareus Pareus vnderstandeth all other good things of this life also and so the infinite goodnesse of God is yet more set forth The gifts of grace according to some are said to bee perfect because they tend to the perfecting of the new man but I thinke rather that the word ãâã ãâã ãâã ãâã ãâã is turned into ãâã ãâã ãâã ãâã ãâã to shew Gods vnchangeablenesse in his gifts and ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã to shew that his gifts are altogether good for vs and not euill or hurtfull any way as the gifts of men are The Father of Lights God is said to be Light Faber and so is the Sonne and so is the holy Ghost and according to this we confesse him in the Church to be Light of Light and here the Father of Lights not because hee begetteth these Lights but amongst the Lights he is Father August de speculo and an effect of this light is grace seasoning the hearts of the faithfull He may also be said to be the Father of Lights Deus omnipotens cursus temporis dici nocti que alternatione apud te nequaquam variatur hoc vere est ãâã ãâã ãâã ãâã ãâã so per conuers solis reciprocat a tropico in tropicum hoc autem in dâo non fit quiaâ pud cum nulla nox est dies autem perpetua quia lux est ind fiââeâs Aug. l. b. 1. de Ciuit. dei with reference to the Sunne Moone and Starres by the influence whereof the earth is made fruitfull With whom there is no mutation or shadow of change This S. Augustine hath notably expounded saying Almighty God is no whit varied towards thee by the change of the course of the time of the night and of the day There is indeed a shadow of change in the Sunne when it returneth from tropicke to tropicke but it is not so with God who is a neuer-failing light and in whom is no darknesse for in alluding to the Sun mouing between the Tropicks no doubt but the Apostle vseth the word ãâã ãâã ãâã ãâã ãâã And this serueth to answer an obiection But God may vary though now all good commeth from him Sol. No there is no variation or shadow of changing in him Augustine elsewhere turneth ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã a moment saying that there is not any change in God not for a moment of time If such places of Scripture be obiected as wherein God is said to repent and not to do what he had threatned It is answered that herein change is attributed vnto him per ãâã ãâã ãâã ãâã ãâã in regard of the euent and in threatning and not doing accordingly he changed not because his threatnings are alwaies conditionall If it be said further that he altered the seruice sometime constituted by him in the time of Moses Ans It was constituted but till the comming of the Messiah as is plaine Dan. 9.24 Note that
compelled to carry vnreasonable burthens and if being oppressed with the weight they went slowly they were whipt with whips full of iron prickes that put them to exceeding great torment Then they which before had beene rulers of the world were made slaues vnto a barbarous people For Augustulus was compelled by them to deuest himselfe of his imperiall robes and to goe into banishment the Empire in the West being thence forward ruled by Odoacer the King of the Rugians and Theodoricus of the Goths and his successors till that Etius being sent by the Emperour of the East cut them quite off from hauing any dominion more And yet neither then were they free from the oppression of strangers for the Longobards brought in by the said Etius obtained the Kingdome of Italy and ruled for the space of aboue two hundred yeeres till the time of Charles the great All which History that it may be vnderstood the better I haue thought good to transcribe hither as I finde it to haue beene by others collected together I haue already touched Valens his bringing in of the Goths into the East to his owne ruine about ann 380. After him reigned Theodosius sixteene yeeres all which time that sauage Nation was able to doe no great hurt But in the daies of Arcadius and Honorius the sonnes of Theodosius they came in great multitudes especially into the west where Honorius reigned For Radagisus King of the Goths came in the eighteenth yeere of his reigne into Italy with 200000. men ann 409. but this great multitude being dispersed and perishing by famine he came to a miserable end but fiue yeeres after Alaricus who succeeded him besieged and tooke Rome and spoiled it and the rest of Italy Adaulphus succeeded him and tooke Rome the second time After him Genscricus came with 500000. and tooke Rome the third time ann 445. After this Odoacer King of the Rugians tooke Rome and quite ouerthrew the Empire reigning in Italy fourteene yeeres Against him came Theodoricus King of the Goths sent by Zeno Emperour of the East who ouercomming him reigned in Italy three and thirty yeeres Atalaricus succeeded him and reigned eight yeeres then Theodatus two yeeres and he being deposed Vitiges was made King and reigned fiue yeeres he being taken prisoner by Bellisarius a Captaine sent by Iustinian Emperour of the East Totilas succeeded vnder whom and Vitiges his predecessor Italy and Rome indured infinite miseries Totilas tooke Rome the fifth time and razed it to the ground burning all with fire fourteene dayes together and so the Citizens being left harbourlesse wandred about the fields of Campania hee reigned ten yeeres and then Etius another famous Captaine being sent against him he was ouercome and an end was put to the Kingdome of the Goths These times being computed together from the eighteenth yeere of Honorius when these Locusts beganne first to swarme in Italy vnder Radagisus vnto Totilas the last King of the Goths will appeare to be about 150 yeeres For the eighteenth yeere of Honorius when Radagisus came was the fourth of Theodosius of the East who reigned 38. yeeres after Martianus 7. Leo 17. Zeno 17. vnder whose reigne Odoacer beganne and reigned 14. yeeres Theodoricus 33. Atalaricus 8. Theodatus more than 2. Vitiges 5. an inter regnum after that Bellisarius had ouerthrowne Vitiges 2. Totilas 10. From Radagisus then to the end of Zenoes reigne are 80. yeeres when the Roman Empire was put downe in Augustulus which time I reckon by the easterne Emperours because that after Honorius who reigned 29. yeeres Valentmian the third onely reigned 30. yeeres but after him there were many which stood so short a time and were so vnhappy in their reignes as that their times are not counted as namely Auitus Richimex Maioranus Senerus Anthemius Olibrius Gliceriâs Nepos Orestes Augustulus From Odoacer to the end of Totilas are 74. yeeres which being put vnto the former 80. amount to 154. Now it is to be noted that the Kingdome of these strangers was some yeeres before the end of Zenoes Empire before spoken of and the time of Theodatus might be two or three yeeres more than are reckoned wherefore we may deduct out of this some fiue or six yeeres because this change was vnder Zeno and so the time will be 148. vnto which if we adde againe the foresaid two or three the whole will be about 150. from ann 409. to ann 559. This ground being thus laid all things will most excellently agree to these troubles For first the Deuill who is a murtherer from the beginning in times past a Lucifer but fallen is by God appointed for a punishment of heresie to bring in an infinite multitude of strangers and this is his opening of the bottomlesse pit because the purpose of spoiling wasting and destroying is from hell These are compared to Locusts darkning the aire through their multitude as in Egypt both because they had no certaine place of habitation but preyed vpon others and because they were not of any great power to hurt but by reason of their great multitudes They hurt like Scorpions because when Valens first brought them in they came as helpers but after a while they proued most mischieuous to Christendome as the Scorpion looketh pleasantly and putteth to no paine at the first till after three daies when the torments of his stinging are most griÃ¨uous and kill for which cause also their sting is said to be in their taile Yet there is a difference from the Scorpions sting in that these only torment and kill not and torment such onely as want the marke of God in their forehead For though many in these warres were slaine yet the Empire was but wounded as it were and not for euer destroyed seeing after a certaine time it reuiued againe And it is the state in generall whereof it is spoken when he saith That they should not kill but torment them As for the exception of the sealed ones whereas it may seeme that they were hurt most for so much as the Orthodox were most peresecuted by the Goths being partly after a time drawne to be Arrians This exception I take it is made to note that such as were not sealed but turned away after Heresie were the cause of this mischiefe neither could the Elect receiue any dammage hereby seeing all outward calamities suffered for Gods sake are turned to an inward aduantage vnto them The time of fiue moneths being resolued into daies is iust the foresaid terme of 150. yeeres a yeere being vnderstood by a day as is frequent in prophesies It may also bee applied vnto the fiue times of Romes vanquishment in the compasse of these yeeres The state being thus often ouerturned and they who were wont to bee Lords of all into seruitude reduced their houses fired their wiues rauished their riches comming into the possession of others and themselues exposed to extreme pouerty and want harbourlesse and comfortlesse no maruell though they desired