Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	necessary_a	voluntary_a	1,389	5	11.0339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11777	The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes ... By the English College of Doway; Bible. O.T. English. Douai.	Martin, Gregory, d. 1582.	1609-1610 (1610)	STC 2207; ESTC S101944	2,522,627	2,280

holie persecution then bringing them forth of the fornace of Egypt in his strong hand as is recorded in the former age at last his Diuine Maiestie deliuered to them his perfect and eternal Law conteyned in two tables distributed into tenne preceptes teaching them their proper duties first towards himselfe their God and Lord then towards ech other Adding moreouer for the practise and execution therof other particular precepts of two sortes to witte Ceremonial prescribing certaine determinate maners and rites in obseruing the commandements of the first table pertaining to God and Iudicial lawes directing in particular how to fulfil the commandements of the second table concerning our duties towards our neighbours So we see the whole law is nothing els but to loue God aboue al and our neighboures as our selues The maner of performing al is to beleue and hope in one onlie Lord God honour and serue him alone who made al of nothing conserueth al wil iudge al and render to al men as they deserue and therfore fully to confirme this point he beginneth his commandements with expresse prohibition of al false and imaginarie goddes saying Exod. 20. v 3. Thou shalt not haue strange goddes after threates to the transgressours and recital of the other nine commandementes he concludeth v. 23. with repetition of the first saying You shal not make goddes of siluer nor goddes of gold shal you make to you 〈…〉 i● repeted and explaned Deut. 5. And in the next chapter Moyses 〈…〉 the people saith Heare Israel the Lord our God is one Lord. And God himselfe speaking againe sayth Exod. 23. See ye that I am onlie and there is no other God besides me The royal prophet Dauid 2 Reg. 22. and Psalm 17. who is God but our God and in sundrie other places the sene● doctrine of one God is grounded confirmed and established The Misterie of the B. Trinitie or of three Diuine Persons is no lesse true and certaine then that there is but one God though not so manifest to reason no● so expressly taught in the old Testament yet beleued then also and often in inuaded where God is expressed by names of the plural number as Elobim Elim Elah● Saddai Adonai Tsebaoth which import pluralitie of Persons in God who is b●●e one nature and substance Distinction also of Persons in God 〈…〉 ced Exod. 33. God saying I wil cal in the name of the Lord That is as S. Augustin and other fathers expound it the second Person by his grace maketh his seruants to cal vpon God More distinctly Psalm 2. The Lord said to me Thou art my Sonne I this day haue begotten thee Psalm 109. The Lord said to my Lord that is God the Father to God the Sonne who according to his diuinitie is the Lord of Dauid according to his humanitie the sonne of Dauid The same king Dauid maketh mention also of the third Person the Holie Ghost praying Psalm 50. Thy holie Spirit take not from me In the forme of blessing the people Num. 6. al three Persons some to be vnderstood in the name of our Lord thrise repeted our Lord the Father blesse thee and keepe thee Our Lord the Sonne shew his face to thee and haue mercie vpon thee Our Lord the Holie Ghost turne his countenance vnto thee and geue thee peace Of the Incarnation of the Sonne of God we haue in this age manie prophecies and figures Moyses euidently Deut. 18 forsheweth that after other prophets Christ the Sonne of God should come in flesh and redeme mankind as S. Peter teacheth Act. 3. Likewise in his Canticle and Blessing of the tribes Deut. 32 33 he speaketh more expresly of Christ and his Church then of the Iewes and thier Synagogue The starre prophecied by Balaam Num. 24. forshewed both to Iewes and Gentiles that Christ should subdue al nations Iosu● both in name and office was a manifest figure of IESVS Christ Also the Iudge and Kinges some in one thing some in an other most especially king Dauid and king Salomon were figures of our Lord and Sauiour Iesus Christ The brasen serpent Num. 21. sign fied Christ to be crucified as him selfe expenndeth it Ioan. 3. Bri fly the whole Law was a pedagogue or conductor to bring men to Christ Galat. 3. and by him to know God and them selues to wit God omnipotent al perfect Creator of al our Father Redemer and Sanctifier and man his chief earthlie creature though of himselfe w●●k● and impotent yea through sinne miserable yet in nature of free condition indued wish vnderstanding to conceiue and discourse and with freewil to choose or refuse what liketh or displeaseth him For God appointing al creatures their offices ingraffed in al other thinges inuariable inclination to performe the same so that they could neither by vertue nor sinne make their state better not worse then it was created but ordaining Angels and men to a higher end of eternal felicitie left their wils free to agree vnto or to resist his precepts and counsels VVherupon Angels cooperating with Gods grace were confirmed in glorie and some reuoking were eternally damned Man also offending fel into damnable state but through penance may be saued if he cooperate with new grace of our Redemer which is in his choise to doe or omitte As when God gaue his people meate in the desert Exod. 16. he so instructed them how to receiue it and vse it without force or compulsion that he might proue them as himself speaketh whether they would walke in his law or no. And after making couenant with them Exod. 19. Deut. 26. required and accepted their voluntarie consent entring into formal contract or bargaine betwen him self and them he promising on the one partie to make them his peculiar people a priestlie kingdome and a holie nation they on the other partie promising loyaltie obedience and obseruation of his commandements saying Al thinges that our Lord hath spoken we wil doe For which cause Gods promises are conditional Deut. 7. if thou kepe his iudgements God wil keepe his couenant to thee Againe most plainly Deut. 11. Behold I sette before your sight this day benediction and malediction and Deut. 30. I cal for witnesses this day heauen and earth that I haue proposed to you life and death blessing and cursing Choose therfore life that thou mayest liue In al which it is certaine that Gods promise being firme mans wil is variable and so the euent not necessarie which made Caleb hoping of victorie to say Iosue 14. if perhaps our Lord be with me Neither doth Gods foreknowledge make the euent necessarie for he seeth the effect in the cause as it is voluntarie or casual yea God knoweth al before and some times fortelleth thinges vvhich conditionally vvould happen and in deed the condition fayling come not to passe as 1. Reg. 23. God answered that the men of Ceila would betray Dauid meaning if he staied there vvhich

other reliques of Martyrs p casting them into the vilest planes they can willing if they could to throw them into hel q but the Church and al her members repose confidence in God * life r Therfore she prayeth that her children be not entrapped by guilful deceiptes ſ nor ouerthrowne by anie stumbling blocke cast in their way t In the end al persecuters and other wicked shal be caught in their ovvne nette of perdition v the Church is singularly protected euen to the end Dauids prayer in extreme distresse the 8. key a This Psalme in fotme of a prayer shevveth vvhat cogitations Dauid had in extreme danger b Not with exterior voice for so he should haue detected himselfe but with feruoure of spirite c VVhen by reason of extremitie I vvas not able to thinke hovv to helpe my selfe d thou ô God knovving my actions and demaneur didst deliuer me e I looked for helpe f and diligently looked about me g but none vvould seme to knovv me vvhen I required their helpe h Endeuoring to saue my self by flight I found no secure place for being in a caue or hole of a montaine the vvhole armie beseeged me al seeke to take avvay my life none to saue it i Thus leift desolate of al mans helpe and destitute of al vvorldlie shift I cried to thee ô Lord k my only hopeful refuge l neither do I desire to liue for anie vvorldlie respect but hauing chosen thee ô God for my portion and inheritance m I desire to be out of this desert place and to be in the land vvhere is right vse of religious diuine seruice n afflicted o Dauids desire of libertie was especially to this end that he might haue conuenient place and other meanes to serue and praise God p the good and vvel disposed people of Israel can not now serue thee as they desire but expect me q whom thou ô Lord vvilt aduance to the kingdom that then vve may serue thee more freely and more commodiously The prophetical sense of this Psalme The seuenth penitential Psalme the 7. key 2. Reg ●7 a God hauing so promised is bond by his truth b and his iustice to heare penitents praying for remission of sinnes c Deale not vvith me in rigour of iustice d for no mortal man is able of himselfe to be iustified abstracting from Gods mercie e sought my life f and brought it into great danger Spiritually the diuel as a ro●ing lion stil seeking vvhom he may deuour hath tempted me vehemently g I am pressed with great calamities temporal or spiritual h In this case I consider how God hath hertofore shewed his goodnes towards me and others i Stretching forth handes a ceremonie in prayer wherby the supplicant is made more attentiue and also indureth some paine for part of satisfaction k mans mind vvithout Gods illumination is drie and barren l In great tentations Gods grace and helpe is more presently nedeful to preuent our weaknes lest vve yeld consent m If God leaue man vvithout special and continual grace he vvil fal n into sunne as into a deepe lake from vvhence vvithout helpe he can not rise vp againe o In the first assault of tentation p Seing by thy grace I haue begunne to pray vnto thee q The penitent thus humbling himselfe and praying may assuredly trust that God doth remitte his sinnes by the holie Sacraments and iustifieth him protecteth him and wil bring him out of al dangers of spiritual or temporal enemies King Dauid praiseth God for his victories the 8 key a Because this vvas Dauids first and a very notable victorie the Septuagint Interpreters make mention of Goliath in this title b God made Dauid a warier and victorer against Goliath without anie former training in armes c Made him afterwards king of a great people d Al mankind was vnvvorthie before Christ e that God should be reueled vnto them f especially that he should haue care of the progenie of men after their sinne g In dede man in himself in his ovvne nature and frailtie is but a vaine and transitorie creature passing from life to death as a shadovv that can not consist of it selfe neither can man vvithout God h By a poetical description he prayeth for Gods helpe as if God should make the heauens to bovv and so descend or make the montaines smoke as vvhen Moyses receiued the lavv or declare himself by Meteors as folovveth i Tribulations or tentations k Children of the Church l but of euil life m They speake in vanitie that promise to kepe Gods law and performe it not n In that principal instrument apt for a new songue and for extra ordinarie benefites o Both Ievves Christians that liue not vvel are as strangers that frame to themselues such a false felicite as is here described making riches or vvorldlie pleasures their God * transmigration p True happines consisteth not in vvorldlie thinges q But in preferring God before al. Gods Maiestie excelleth al thinges the 1. key a By this title Esdras signifieth that the Holie Ghost vvho indited al the Psalmes to Gods praise more specially in these seuen last suggested to Dauid and by him to al Gods seruants that al their other seruice must tend and be directed to the praise of God and that therin vve must continevv and finally rest as in the sabbath of the seuenth day signified as S. Beda supposeth by these seuen last Psalmes of praise eternally praising our Lord God For vvhich principal end both Angels and Men yea and al other creatures vvere made b King is the proper epitheton of Christ the Sonne of God to whom in his humanitie God the Father promised the Church of al nations for his kingdom Psal 2. in vvhom also the vvhole Blessed Trinitie is praised c Al the time of this vvorld they praise God d after in eternitie e Of vvonderful and miraculous thinges vvhich strike terrour into mens mindes f The effectes of Gods mercie in redeming and recallidg sinners are eminent aboue al other workes g Therfore the sanctified haue special cause to praise God h Christs kingdom the militant Church is magnifical but much more the triumphant vvhich is eternal i God is readie of his part to lift vp al. k He geueth necessarie thinges to al liuing creatures euen to brute beastes The seuen last Psalmes perteyne more specially to prayses This Psalme and other six are composed in order of the Alphabet It is probable that the Hebrevv text novv vvanteth a verse in this Psalme And therfore is not more certa●ne then the Greke or Latin Al are exhorred to praise God and trust in his assured prouidence they key a The Septuagint added ●he names of these tuo Prophetes for the like reason as they added Ieromie Psal 136. because Aggaeus and Zacharias prophecying in the reduction of the people from captiuitie exhorted them as here the Psalmist doth to trust in Gods prouidence and preferre

they did not for he parted from thence Yet is not man able by this his freedome nor otherwise of himself to do nor so much as to thinke anie good thing but through Gods mere mercie and grace geuen him without his deseruing sufficient to al and effectual to those that accept it God also giueth particular grace for special functions as Leuit. 8. to Priestes Num. 11. to seuentie ancients and 1. Reg. 10. to king Saul By vvhich diuine assistance the commandements of God are possible as himselfe auoucheth saying Deut. 30. This commandment that I command thee this day is not aboue thee Againe I haue sette before thee life and good death and euil that thou mayest loue God walke in his wayes and keepe his commandementes Workes done by grace and freevvil are good and commendable Moyses so testifing Deut. 14. This is your wisdome and vnderstanding before peoples Yea are meritorious and revvardes are promised for the same Leuit. 26. and contrariwise punishments threatned to the transgressours And Booz knowing revvard to be due for vvel doing prayed God to render to Ruth ch 2. a ful reward for her wel deseruing The royal prophet affirmeth Psalm 18. that in keeping Gods preceptes is much reward and Psal 118. professeth that he inclined his hart to keepe them for reward Amongst other seruices of God and meanes of mens saluation external Sacrifice is of the greatest And therfore the maner of offering al sortes is a● large prescribed in the Law especially in the seuen first Chapters of Leuiticus The first and principal was Holocaust wherin al the oblation was ●●rned and consumed in the honour of God our Soueraigne Lord. The second was Sacrifice for sinne according to the diuersitie of offences and persones wherof part was burned the other part remained to the priestes except it were for the sinnes of priestes or of the whole multitude Leuit. 4. for then the priestes had no portion but al was offered to God The third was pacifique sacrifice either of thanksgeuing for benefites receiued or to obtaine Gods fauour in al occurrent necessities and good desires And of both these sortes one part was consumed in Gods honour an other part was the priestes the third was theirs that gaue the oblation In confirmation of these sacrifices God at first miraculously sent fire to burne them Leuit. 9. wherof he had geuen commandment before Leuit. 6. that it should be conserued and neuer extinguished to teach vs especially of the new Testament that haue the real Sacrifice and verie hodie of the former shadowes and figures to nourish and keepe the fire of charitie not procured by our owne power but geuen by God that it neuer cease nor be extinguished in our hartes Likewise in the same law of Moyses besides Circumcision instituted before Gen. 17. and here confirmed and continued Leuit. 12. Iosue 5 al hostes and sacrifices for sinne Leuit. 4. 5. 6. and 7. consecration of Priestes Leuit. 8 and the sacrifices adioyned therunto also diuers other washinges and purifications of legal vncieannes Leuit. 14. 15. 16. and 17. were al Sacraments signifying either first iustification and remission of sinne or increase of grace and puritie of which sort it is also probable that the Paschal lambe and Loaues of proposition were sacramentes Exod. 12. 25. VVhich multitude S. Augustin comparing with ours of the new Testament sayth The people bound with feare in the old law was burdened with manie sacraments For this was profitable to such men saith he to make them desire the grace foretold by the prophetes which being come from the wisdome of God becoming Man by whom we are called into freedom a few most wholsome Sacraments are instituted which hold the societie of christian people vnder one God of a free multitude But as Christes sacraments are fewer in number so they are more excellent in vertue And to most of these new the former do answere as figures and shadowes So to our Baptisme answereth Circumcision as S. Paul teacheth Coloss 1. that Christians are circumcised in the circumcision of Christ buried with him in Baptisme To our holie Eucharist as it is a Sacrament did answere the Paschal lambe Loaues of proposition as also Manna and bloud of the Testament It was prophech●ed Psal 18. Adore his foote stoole as holie Fathers expound it And as the same Eucharift is a Sacrifice it was prefigured by al the old Sacrifices of the law of nature and of Moyses as S. Augustin and S. Leo do proue and prophecied Psal 19. Be he mindful of al thy sacrifice c. To the sacrament of holie Orders answered consecration of Priests Al the ablutions purifications cleansinges and oblations for sinne which in great part were both Sacramentes and Sacrifices answered to our Sacrament of Penance which was also prefigured by the second tables of the decalogue Exod. 34. More plainly forshewed by example of particular confession of sinnes and satisfaction Num. 5. 14. and 29. Contrition also was no lesse required as appeareth by the example of king Dauid 2 Reg. 24. Mariage in the old Testament though not a sacrament yet signified the Sacrament of Mariage among Christians But the Sacrament of Confirmation had not anie so answerable a figure in the old law which brought not to perfection Neither Extreme vnction because the law gaue not immediate entrance into the kingdome of heauen which defectes were signified by the high priestes entring only once in the yeare into Sancta Sanctorum Leuit. 16. Likewise touching practise of holie Rites diuers vncleannes hindering participation of sacrifices and conuersation with other men Leuit. 14. Degrees of consanguinitie and affinitie hindering mariage Leuit. 18. and sundrie Irregularities excluding from the office of Priests Leuit. 21. were figuratiue resemblances of sinnes and censures and of impediments to holie Orders and to Mariage in the new Testament To the peculiar seruice of God perteyned also the Tabernacle with the Propitiatorie Arke Cherubims Table for loaues of proposition Candlesticke Lampes Altares for Holocaustes Incense Vestments for Priestes a brasen lauer and other vessels described Exod. 29. et seq Al which were kept and carried by the Leuites resting or marching in the middes of the campe Num. 2. 3. And when the Land of Chanaan was conquered the same were fixed in Silo. Iosue 18. Whither the people resorted at certaine sette times and vpon sundrie occasions From thence long after they tooke the Arke and often vpon diuers occasions remouing it made Oratories or Chappels wheresoeuer it rested deuotion increasing religious estimation of it in al Israel 1. Reg. 4. 7. 10. Yea the infidel Philisthims in Azotus seing and feeling the vertue therof ouerthrovving their god Dagon and them selues sore plagued found it best for them to send the Arke home to the Israelites not vvithout costlie and pretious oblations 1. Reg. 5. 6. King Dauid most specially