Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	suspicion_n	1,645	5	12.6412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

a naturall offence subiection to punishment because of the fall of our first parents Rom. 5.12 So death went ouer all men Originall naughtinesse is a naturall deprauing and corruption of mans whole nature This naughtinesse is not the very nature of mā it selfe but onely sticketh to mans nature from which it is alwayes to be discerned euen after the deprauing And that is both in the soule in the body Naughtinesse in the soule is two fold the darknesse of the minde and the losse of free will or of free choise to good and the disorder of the affections of the hart naughty disposition to vices Naughtinesse of the body is also two fold the disorder of the moueable members and diseases which come by nature Thus much concerning originall sinne now concerning Actuall sinne Of actuall sin Actuall sinne is that sinne which we our selues commit And first that is either inward or outward Inward sinne is euery euill thought and doubting concerning God and his will incredulitie and the rest Outward sinne is euery word deed or gesture contrary to the law and will of God Outward sinne is either hid or manifest An hid sinne is that which no man is priuie of besides he which did commit it A manifest sinne is that sinne which other men also are priuie vnto and are offended made worse thereby Therefore it is specially called an offence Of an offence An offence is a speech or deed whereby an other is made worse An offence is either giuen or taken An offence giuen is an vngodly doctrine or euill example of maners which doth hurt others either because they doe imitate the same or because by it men are discouraged from the Gospell An offence taken is when either by some right doctrine or necessary deed hypocrites are offended and conceiue hatred of the Gospell and godly men And that is also called a Pharisaicall offence Againe sinne is either raigning or not raigning which some men call deadly or veniall A sinne raigning is that sinne which the sinner doth not resist by the grace of the holy spirit regenerating him to eternall life and therefore it maketh him subiect to eternall death except he repent and obtaine pardon by Christ A sinne not raigning is that sinne which the sinner resisteth by the grace of the holy spirit regenerating him to eternall life and therefore he is not subiect to eternall death because he repenteth him and doth obtaine pardon by Christ Euery sinne in it owne nature is deadly that is to say it deserueth eternall death but it is made veniall that is to say it doth deserue pardon and forgiuenesse so that it doth not bring to the regenerate death eternall by grace through Christ Moreouer euery sin is either against conscience or not against conscience Sinne against conscience is a sinne when a man knowing the will of God doth contrary to it of set purpose Sin which is not against conscience is that sin which is cōmitted of him that knoweth not the will of God or else the sin is acknowledged and lamented of the sinner to be a sin yet it cānot perfectly in this life be auoyded as for example originall sin and many other sinnes of ignorance and infirmity Furthermore sinne is either pardonable or vnpardonable Pardonable sin is that sinne which is forgiuen to him that repenteth and to him that asketh remission through Christ Such are all sinnes except the sin against the holy Ghost Vnpardonable sinne is that sinne which is not forgiuen neither in this world nor in the world to come Mat. 12.31 Mar. 3.28 Luk. 12.10 Heb. 6.4.5.6 1. Iohn 5.16 Of this sort is the sinne against the holy Ghost The sinne against the holy Ghost is that sin where Gods truth is resisted or denyed of set purpose after that the minde is confirmed and taught in the truth by the testimony of the holy spirite whosoeuer commit this sinne are punished by God with blindnesse so that they can neuer repent and therefore cannot obtaine forgiuenesse Moreouer sinne is either affected or vnaduised An affected sinne is that sin which is committed of meere malice or stubburnnesse An aduised sinne is that sinne which is cōmitted of rashnesse or infirmity Lastly euery sin is by it selfe or by accidēt Sinnes by them selues are all sins which are forbidden by the law of God Sinnes by accident are the actions of the vnregenerate which indeed are commanded by God but yet they displease God because of the defectes and vices concurring in the wicked or else indifferent actions which are done with offence Thus farre concerning the euill of the offence now concerning the euill of the punishment Of the euill of the punishmēt The euill of the punishment is euery destructiō or afflictiō or forsaking of the reasonable creature whereby God punisheth sins Thus much concerning the subiect of Gods prouidence now concerning the parts thereof The partes of the prouidence of God Of the prouidence of God there are two parts Action and permission Augustine in his booke called Enchirideon to Laurentius There is not any thing done but that which the almighty would haue to be done either suffering it to be done or he him selfe doing it and now nothing could be done if he did not suffer it neither doth he suffer any thing to be done against his will but willingly Nothing therfore is done but that which either God him selfe doth or suffereth to be done Of the action of God The action respecteth good things which God himselfe doth amongst which are numbred the euill of the punishments as men call them because they tend to that which is good morally The action of God is either by meanes or without meanes The action by meanes is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments Of Gods instruments And the instruments which God vseth are either good or euill God doth alwayes vse well both of them that is to say both the good and the euill instruments also God vseth the euill either to exercise and try the faith patience and constancy of the elect as it is manifest by the example of Iob or else to chasten the elect so doubtlesse Absalom was vsed by God to chasten Dauid or to punish euill men that the euill might be punished by the euill Esay 21.2 Now although he vse euill instruments yet he is not the author or partaker of any sin at all which appeareth euen by this that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed Esa 14.5.6.29 Although also euill men do nothing neither can doe any thing but that which is decreed of God yet they cannot be excused neither can they haue any excuse then are worthily punished because they doe not regard the decree and glory of God neither that end which God hath purposed with himselfe but their owne euill purpose that they might bring that to effect that is

is contrarie deceipt and breaking of faithfulnesse or fidelitie Gentlenesse Gentlenesse is that by which we iudging iustly of others do attribute those due praises to them which they deserue To the same vertue it belongeth to take all things in good part not to backbite our neighbour and not to giue eare to backbiters To gentlenesse is contrarie quarelling or backbiting a foolish credulitie or beleefe suspition and distrustfulnesse Quarelling Quarelling is a malitious taking of some thing in euill part Dutifulnesse Dutifulnesse is that by which wee with outward due honour embrace and reuerence those that are our superiours by age state or gifts Rom. 12. And that either in graunting to them the preheminence of speech seate and euerie action or in gestures meete and fit according to the circumstances Hitherto concerning ciuill distributiue iustice which ought to be exercised towards euery one now followeth that which is to be exercised towards some fewe A ciuill distributiue iustice which ought to be exercised toward some few is two fold thankfulnesse and submission Thankfulnesse Thankefulne● is a vertue by which wee declare that we are thankfull towards our benefactors And that againe is either of the mind or of the deed The thankfulnesse of the mind is that by which we thanke our benefactor for benefits bestowed on vs. Thankefulnes And that is declared both in giuing thāks for benefits receiued we holding fast the memorie of them commending thē amongst others and by godly wishes praying heartily for the good successe of those that deserue wel of vs and also in bearing a verie readie mind to recompence the fauors receiued Thankefulnesse of the deed is when we in deed that is to say in gifts and duties requite the benefites that haue bene bestowed vpon vs. To thankfulnesse is contrary vnthankfulnesse and an vniust and vnlawful gratifying for benefits receiued Thus farre concerning thankefulnesse now concerning submission Submission is a distributiue iustice which is due to the politicke magistrate by the subiectes that are vnder him And that consisteth in obedience towards lawes and in the bearing of publike burdens Rom. 13.1 Mat. 17.27 22.21 1. Pet. 2.13 To it is contrarie sedition stubburnnesse a faining of submission a wicked bondage especially in idolatrous and vniust matters Hitherto concerning distributiue iustice now concerning commutatiue iustice A cōmutatiue iustice A commutatiue iustice is that by which we according to our couenant keep an equitie in our bargaines and contracts or else it is that by which we so deale with our neighbour in contractes as we would desire to be dealt with our selues Hitherto concerning priuate iustice now concerning publike iustice Publike iustic● Publike iustice is that which the publike Magistrate ought to exercise to preserue in safety the cōmon state of the subiects 1. Ti. 2.2 A magistrate A Magistrate is a publike person lawfully bearing rule ouer subiects Rom. 13.1 Or he to whom it is granted to cōmand by authoritie Publike iustice is either in peace or warre Iustice in peace Iustice in peace is that by which the commodities of the subiectes are rightly ordered and gouerned in the time of peace And it is seene in the publishing and execution of lawes The publishing of lawes The publishing of lawes ought to respect the prosperitie good estate of the subiects That prosperitie and good estate doth not onely consist in businesses pertaining to this life but also or especially in this that in the first place the true worship of God should be of force from which alone all true felicitie doth proceed Deut. 17.18 2. Sam. 6.1 King 2.27 11.11 Psal 75.11 The execution of lawes The execution of lawes is a bringing of thē to effect for the preseruation of the publike discipline Rom. 13.3 And it is two fold the defence of subiects and brideling of euill men Of the defence of subiects there are two parts the procuring and conseruation of the good estate of the subiects and the aiding of them who haue iust cause against the iniquitie of others The brideling of euil men is another part of the execution of lawes by which punishments are inflicted on the guiltie In the punishment is vsed either strictnesse or clemencie Strictnesse Strictnesse is that by which according to the strict law or rigorous seueritie of lawes that without mitigation the punishment for the sinne pronounced after a lawfull maner is inflicted on the sinfull offender Psal 102.1.5.8 To strictneste is contrarie impunitie and tyrannie or outragiousnesse or crueltie and ouer much rigor Clemencie Clemencie is that by which for iust sufficient causes the punishment is remitted or mitigated to the guiltie In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is equitie Psal 102.1 To clemencie is contrarie tendernesse and softlinesse which doth not only mitigate but euen dissolue the bonds of lawes crueltie VVithout accepting of persons In the execution of lawes there must be no partialitie or respect of person which is an vncorrupt execution of lawes without accepting of persons Psal 82.1.2 Chro. 19. Deut. 1.16 16.18 Prou. 24.23 Accepting of persons To it is contrarie the accepting or respect of persons which is to attribute iust things to vniust men or rewards to them that deserue not the same Thus farre concerning the iustice of the magistrate in peace now concerning iustice in warre Iustice in war Iustice in warre is the administring of war with equitie Luc. 3.14 Warre VVarre is a necessarie defence against publike violence or a iust punishment for haynous iniuries which is vndertakē with force of armes by an ordinarie power Iud. 8.19 20. throughout the whole chapter Of iustice in warre there are two parts the vndertaking of warre only for a iust cause the preseruing of martiall discipline The end of the second booke of the Definitions and partitions of Diuinitie To God alone be glorie TO THE GENTLE reader health in Christ GEntle Reader if anie thing in these definitiōs and partitions of diuinity do not satisfie thee know thou that I haue performed therin as much as God of his grace hath giuen me at this time haue ministred vnto thee matter also that thou with me mightest thinke vpon and labour to find out In the meane while vse these things as I do to the sanctifying of Gods holy name And so farewell

when there followeth companying or lying together they not expecting or waiting for the performing of the condition that coniunction is iudged to be wedlock because the persons agreeing together haue departed from the condition But if the condition be strange that is to say nothing at all pertaining to wedlock or if it be filthy or impossible thē it is to be reiected by the iudge as though it had not bin added neither is the contract to be dissolued for it although the cōdition be not fulfilled as that so craftie dealing wantonnesse may be forbidden in deceiuing the poore weake sex If the consent be made or giuen without condition they are called betrothings in the present time or tense in which the wedlock by a verbe of the present tense or simply is promised and there is euen then the true beginning of present wedlock Now both error and compulsion must be farre remooued from the consent of the bridegroome and bride Error in wedlocke Error is either of the person or of the condition Errour of the person is when there is deceit as in respect of the parties As Leah was deliuered to Iacob for Rahel For this error of the person both the betrothings and wedlock may be dissolued or broken Therefore Iacob might haue refused or cast off Leah but he vsed not the strictnesse of his right The error of the condition is when one person knoweth not the state of another The error of condition is two fold for either it pertaineth to the condition of houshold affaires or respecteth the state of the chastitie of one of the persons The error of condition pertaining to the state of houshould affaires is if a woman thinke the bridgroome to be riche or noble or to haue no children For such an error of condition the betrothings or wedlocke are not to be broken or dissolued because such an error doth not at all pertaine to the essentiall things of wedlock The errour of condition pertaining to the state of the chastitie of one of the persons is if any being ignorant doth marrie her that is deflowred or with child by another In such an error the iudgement of Moses is one and the iudgement of the common law is an other The iudgement of Moses is put downe Deut. 22. chap. which commandeth her to be stoned with stones that was defiled by another which afterward as though she had bin a virgin was married to another if she were accused the man asked a diuorcement The proceeding of the common law is two fold one before their lying together another after their lying together Before the lying together be committed this proceeding is to be kept First reconciliation betweene them is to be assayed that he who of error married her that was defiled by another may keepe her especially if she be modest will afterward liue chastly And this course also wold be obserued because oftentimes great calamities follow diuorcemēts of which both the iudge and the actor must haue speciall regard But if the reconciliation doth not proceed the diuorcement must be made For it is better to follow the example of Moses law then other reasons For although the iudiciall lawes of Moses doe not pertaine to our states and places yet we see in them what God alloweth Furthermore the example of Moses law doth more strengthen the consciences then other argumēts because by the testimony of Gods lawe the Iudges are sure that they doe not contrary to the will of God But after the lying together it is to be determined that the bridegrome or husband may retaine her which before was defiled by himselfe or some other whether hee married her wittingly or ignorantly And that is established euen in our newe constitutions and orders for three speciall causes The first that their lightnes might not be strengthened who willingly vpon euery and any pretext do forsake their wiues by what meanes soeuer their mind be altered The second is least through suspicions or some small offences the innocent parties should come into danger The third is this that secret faults may not be layd open which is more honest and profitable to be couered according to the saying Loue couereth all faults And thus we haue spoken concerning error which ought to be farre from the consent of the bridegrome and the bride now concerning compulsion Compulsion also ought to be far remoued for there is no consent or wedlocke when the person is by force compelled to promise wedlocke and in this behalfe or respect many hurtfull errors and offences fall out The consent of the bridegrome bride hath bin handled now concerning the consent of others that haue interest and right therein The consent of others that haue right therin is either of parents or of those who are in steede of parents Of the consent of parents The consent of parents is of necessity required and the betrothings are to be judged voyde if the parents gaine-say the same before the commixtion copulatiō or lying together because the authority of parents is not to be violated or broken But it doth belong to the office of the Iudge to consider when the parents haue a probable cause of gaine saying and when there is no probable cause But after the copulation or lying together the wedlocke cannot be cut off or broken by the authority of the parents because the question is not now of the wedlocke to come and there should iniury be offered to the woman forsaken or cast off The consent of those that are in steede of parents as for example of tutors is not required of necessity but for honesty sake only So much concerning the consent which is required to wedlocke now followeth what persons be fitte That the persons may be fit there are required two things first that they be fitte both in regad of age and also of gifts necessary for house keeping or gouernment 1. Cor. 7.36.40 Prou. 31.10.11 A full age is required as which cannot only giue consent to the match but is also fit for gouerning of houshold affaires and matters The betrothing of boyes and wenches Therefore the betrothing of men-chidren vnder fourteene yeares old and wenches vnder twelue yea though it be made by parents or tutors is not the beginning of true wedlocke it may be dissolued when afterwards the will of the young folkes doth not like or commeth not thereto Neither is that party which is vnwilling to be compelled which hath not boūd him or her self afterward whē their age was fit for wedlocke they might be able by their own iudgement to determine the matter The second thing is that they may be ioyned together hauing either power to bring forth issue or by the law of nature By reason of hauing power to bring forth issue such may be ioyned together as are not vnmeet for the cōpanying of wedlock namely those that are not gelded men or in whom nature is not hurt by bewitching or poisning