Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	fruit_n	good_a	tree_n	4,830	5	9.4106	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46697	Certaine letters of Henry Jeanes minister of Gods word at Chedzoy and Dr. Jeremy Taylor concerning a passage of his, in his further explication of originall sin.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J504; ESTC R202621	45,871	48

answer to it that Adam was the author of the descent of his sinne upon me not God for to be the Author of sinne is to be a deficient culpable cause thereof and it is impossible that God should be defective in a culpable manner and that our doctrine of originall finne maketh him to be such you may boldly affirme but can never prove 3. Bishop Davenant in the doctrine of originall sinne is one of our party and he speaks that which will abundantly satisfy your demands in his animadversions upon Hord pag. 323.224 It was not sayes he God's absolute decree of Preterition but Adam's voluntary act of rebellion which brought sinne and the guilt of sinne upon himselfe and all his posterity God having justly decreed that Adam's children should participate with him in his state of righteousnesse did as justly decree that they should also participate in the state of sinne If this Author deny the propagation of sinne from Adam he must acknowledge himselfe a Pelagian c. His whole discourse concerning originall sinne and the propagating thereof unto all mankind is erroneous in that he falsely presumeth that the divine decree must needs be effective or causative of all the events decreed whereas if the events be actions sinfull God's decrees are permissive and ordinative not decrees of causing much esse necessitating such evill actions as bath been often told him 4. I have seene your little discourse called Deus justificatus and must say of it as Florus did of the Ligurians lib. 2 cap. 3. Major aliquanto labor erat invenire quam vincere The Rhetorick of it is so rank as that it will be a very hard matter to find out the Logick and reason that is in it If you please to put your arguments into forme you then may command me to consider them but otherwise I shall be very loath to adventure upon any thing of yours for I find by this present debate about two or three lines that I shall not without great difficulty search out what is your meaning 5. I wonder why you say that by this discourse I shall find your question not to be answered by me why pray Sr could I answer it before you propounded it but your meaning is I suppose that I shall find that your question cannot be answr'd by me but the event will try that 6. That which you meane in Mr Calvin and Dr Twisse are I thinke those places which you quote pag. 32 of that your discourse and then unto the place in Calvin you have an answer in Dr Twisse vind gra lib. 2. dig 2. cap. 3. pag. 42. where he cleares it from the crimination of Bellarmine And then for the place in Dr Twisse you may gather an answer from that he saith unto Mr Hord pag. 149.150 who makes the like objections against him from another place 7. You are the unmeetest man in the world to upbraid me with the Bigots of my party for the rigid Zelots of your party in your doctrine of originall sin are such whom you may be ashamed to name Indeed in this point there are very few of your party save the Pelagians of old and now the worthy Divines of the Racovian denne and their followers unto whom the best and the most learned of Protestants will hardly vouchsafe the name of Christians The Arch-Bishop of Armagh termed them in a sermon of his that I heard a company of baptized Turkes and indeed Turkes and Infidels can hardly be greater enemies unto the divine person and nature of Christ unto his offices and unto his great and glorious worke of redemption and satisfaction than these wretched miscreants are Dr Taylor Your second charge of blaspemy is that my reason does by implication involve Christ in the guilt of sinne because whatsoever is essentiall he had but then If you remember that I say not that sinne is essentiall and that I bring the reverse of this very argument against your party and opinion in some of my late discourses you have reason to shake the fire out of your own bosome not to tell me that I burne for if inclination to sinne be a sinne naturally and derived from our Parents I demaund whether or no had not Christ all naturall desires if he had not he was not a perfect man If he had then all naturall desires are not naturall sinnes for if you say they be you are the blasphemer by the consequence of your affirmative not I but God forbid that either of us should Jeanes First here is no retortion of my argument for none of my party or opinion hold that inclination unto evill is essentiall unto man Flaccius Illyricus maintaines that originall sinne was the essence or substance of the soule but I never heard that his followers were considerable he hath I am sure both Papists and Protestants Calvinists and Lutherans for his opponents but perhaps you confound naturall with essentiall and make them all one if you doe your reason will be nothing but petitio principii 2. I believe you here play with the equivocation of the word naturall a thing though it may be tollerated in a Sophister altogether unworthy of a Theolegue Inclination to sinne may be said to be naturall either consequutivè or connexivè That inclination to evill is naturall consequ●tivè that it flowes and results Physically and necessarily from our nature I flatly deny and if you can direct me unto any place in your bookes where you prove it to be naturall in this sense I shall take it into consideration Indeed to say that it is in this sense naturall is to throw a reproach upon God the Author of nature But it is naturall connexivè together with our nature derived unto us from our first Parents and yet not in Christ who had not his nature from Adam in an ordinary way of Generation but was miraculously conceived by the holy Ghost and sanctified in the wombe of the Virgin Mary This inclination unto evill is a sinful blemish of our nature because it is a cause of sinne qualis causa talis est effectus A good tree saith our Saviour cannot bring forth evill fruit Matth. 7.18 This inclination to evill bringeth forth much evill fruit and therefore it cannot be good and consequently it is bad and sinfull and therefore could not be in Christ who even as man was the most holy one of God Indeed if Christ had wanted any propriety of man's nature he had not then been a perfect man but that inclination to evill is a propriety of our nature sc proprium 4 to modo you are never able to make good But Sir in good earnest doe you thinke that Christ was inclined unto evill if you doe not your discourse of Christ is impertinent if you doe I shall conclude your opinion to be blasphemous and unto it shall oppose this following argument He in whom dwelled an all-fullnesse of the Godhead bodily he in whom dwelled an all-fullnesse of habituall grace he