Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	people_n	3,792	5	4.4298	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80547	The perfect-law of God being a sermon, and no sermon;-: preach'd,-, and yet not preach'd;-: in a-church, but not in a-church; to a people, that are not a people-. / By Richard Carpenter. Wherein also, he gives his first alarum to his brethren of the presbytery; as being his-brethren, but not his-brethren.	Carpenter, Richard, d. 1670?	1652 (1652)	Wing C625; Thomason E1318_1; ESTC R210492	112,779	261

Cause of that Sin Which freeth a Father also from concurring to that Sin in the begetting of a Child he not concurring to that the whole Commission of which is past and blown over Indeed God hath a speculative Knowledge only of Himself be-because Vide S. Tho. part 1. q●aest 14. art 16. he is not operable But of all oother Things he hath a speculative and a practical Knowledge A speculative Knowledge because he knows all things speculativo modo after a speculative manner A practical Knowledge of those Things which in Time he doth And the Evils of Sin although they are not operable by him yet fall under his practical Knowledge as he permits or hinders or as he orders them and disposes of them as Sicknesses fall under the practical Knowledge of the Physitian when he cures them by his Art Whence it goes off clearly that God knows a thing which may not possibly be done by him because it jars with his Perfections A zealous Christian desires to know the fairest Foundation in point of Vertue upon which he may place his Worship of God Sound Learning laies it out by the line in this manner There be many Reasons and Motives by the which we are bound and urged to give and yield all Obedience Observance Veneration and Worship to God For first We owe him Duty as one infinitely better and greater than us And this Act is proper to a Vertue called Reverence or Observance whose charge and business is to make us respectfull and submissive to our Betters Secondly We owe him Duty as he is the Supreme Lord whose all Things are and to whom all things are due which we have And this Act is proper to Justice as far as a man can exercise Iustice towards God which is not like the Iustice betwixt Man and Man Because the Dominions of Men may be equall and unmingled when yet nothing can be exempted from the most high Dominion of God Thirdly We owe him Duty as he is the first Beginning and Creator of all Things to whom therefore our highest Worship is due by the direction of the Vertue of Religion Fourthly We owe him Duty as a Father who therefore is Venerable and who hath made us being most unworthy of so great a favour his Children by Grace and Adoption And the payment of this Duty is an Act belonging to the Vertues of Christian Piety and Filial Fear Fifthly We are his Debtors as he is our great and most liberal Benefactour And the Works of this Consideration are all under the Protection of Gratitude Sixthly We are subjected to him as being most high potent and over all And the Vertue that performs the Commands of these Thoughts is Humility Seventhly We have a reference to him as he is our Summum Bonum and most diligible And the Vertue that stirs here is Charity And as the Ey of Faith and Love discerneth more of these Motives so the Act hath more Reasous of Honesty derived from the different Species of these Vertues being like an Heavenly Rainbow beautified with many Colours with which we shoot and wound our Beloved to the Heart If therefore ye will know with sound Reason that God made the World not by Coaction but with affection to our Good that the Lawgiver is Himself holy If ye will know how to make the best of your best Devotions and Worship yee must sit at the Feet of sound Learning as Pa●l at the Feet of Gama●iel In these close Cabinets of Truth Thousands of like Truths present themselves And I am forced here to imitate the Painter who endeavouring to shew to the Ey and gather a great multitude of Men within the narrow-limited Compass of a small Table and fearing lest they should offend one another if crowded together discovereth in some onely their faces in others their backs of some the tops of their Heads of others one onely Foot and sometimes a small Cheek and one Ey stands for a Man while he leaves the rest for our Imagination to paint which truly performeth a fair deal more in the Table than the Painter And in those rare Works of honest and laudable Curiosity those famous Reliques of Time in which the Shapes of many both Men and Women were compelled within the Circle of a Penny the part that was the Head in one Man was the Brest of another and perhaps another limb in a third serving for divers parts as it was diversly applied and looked upon In Cases of Conscience An honest Soldier futurorum anxius anxious of minde concerning Things to come is desirous to know the Conditions of a just War Sound Learning is only able to answer his Desires And says The Conditions of a just War are 1 Auctoritas legitima a lawfull Authority Which is The Authority of a Supreme power or of a Prince Because Princes and Supreme Powers have no common Tribunal at which they may accuse other Supreme Powers and Princes 2. Causajusta a just Cause Which is The repulsing of notorious and great Injury the repulsing of which is a more eligible Good than the Good lost by the Evil of War that the Supreme Power may defend the People subjected to it now greatly damnifyed by the Enemy This Cause must not be doubtfull Yet in a doubtfull Cause a Person lawfully subjected to the Power may fight under it a Stranger may not Because Persons lawfully subjected ought not to discuss the Commands of the Supreme Power in Matter of Doubt as neither ought an Executioner to discuss the Commands or Sentence of a lawfull Judge 3. Intentio bona a good Intention For the End of War being the Peace and Tranquillity of the Commonwealth in the Possession of her Just Rights no other End can bear the weight of War We must therefore first endeavour that Satisfaction be made by Peaceable Meanes 4. Modus debitus a due Manner Which enjoyns the taking of all possible Care that the Innocent be not endamaged These Conditions every word being weighed in the Ballance of Justice and of the Sanctuary speak a just War A well-meaning Man having it larum'd howerly in his Ears that our Kirck-Innocents have had of late dayes their faithfull Martyrs is importunate from the Desires of his distressed and troubled Heart to know the Conditions required to Martyrdom Learning readily gives them out of her Store-House Five Conditions must concurre to the baptizing of an Adul●us or grown Man Baptismo Sangui●is in his own Bloud by the Name of Martyr or God's Witness 1. Death must be inflicted upon him in the hatred of Christ or of Christian Religion or of some Verity of Faith or because he hath done some Act of Vertue Causa non Poena facit Martyrem The Cause not the Punishment makes a Martyr 2. Death must be Piously accepted by him 3. He that is martyred must not resist his Persequutors in Act or Desire And therefore even Christian Soldiers fighting in God's Cause are not Martyrs though kill'd Because they

For great and wonderfull is our Joy of Spirit when Carnal Man is Conquered and the Saviour of Spirits reigns over him The Flames are pure and refined because the Matter is clean and heavenly O blessed Victory O the sacred Triumph when this our Spirit-Master having sweetly conquered our Heart Pompam ducit is chief Leader in the Solemnity The Hebrews in the relation of Paulus Fagius report That the Feast of Trumpets was instituted to Paul Fagius in Levit. cap. 3. preserve the memory of Isaac his release from being Sacrifised and that therefore the Trumpets were Rams-Horns because a Ram was accepted in place of him Then even then does this Trumpet-Sound sound the Victory of Christ by his Death and Sacrifice as by the meritorious Cause over our Hearts and over his People as Head of the Church and as King of Hearts Favour me pray with your good leave to remove here some peremptory Objections which datis Habenis if the reigns were laid in the neck of them would Reign and Revell in Divinity A good Law may permit Sin indirectly and considered with respect to the Law-giver illibenter unwillingly by giving it line such as indirect permission gives and positively circumscribing it with Limits measured by the End of the Line as in Vsury For when the Lender sinneth in his exaction of Use-payments the Borrower urged by his need takes without Sin as instigated to such a Concurrence by meer and most vehement Necessity requiring the supportance of ruinous Nature Wherein his oncurrence to the Sinfull Act is material not formal and he not willing but unwilling Who truly would have joyfully borrowed without such ungodly Retribution And that which frees him who borroweth frees also him who permitteth upon whom in his permission he altogether holdeth his Ey And whatsoever falls otherwise and extra quadrum out of the right-sounding Figure Whatsoever is exorbitant or extravigant happens prae●●r Intentionem Legis besides the strict and first-born Intention of the Law Yet farther A good Law confirmeth sometimes a past Act of Sin but not as a peccami●ous or Sinfull Act. A Virgin that espowseth her self without the knowledge or consent of her Parents is by the Laws of our ancient Canonists Canonistae Jurisperiti Jurisconsulti paritèr omnes and Civilians both lawfully and unlawfully espowsed Here the Rule bears Rule Quod infectum fieri non debet factum valet Some things are validly done which are not done lawfully And the Rule pronounces That which being undone ought not to be done is valid being done It stands when the Prohibition is of Man in respect of the Circumstances and the Ordinance in the Substance of it is of God Hitherto therefore Sapientèr instituta Res est Men are wise and righteous in their Civil Constitutions Will you gird up your Garments and climb with me to the Brows of the mountain behind us God the first and ever-living Law and the matchlesse Originall of our Law Givers permitte●h Sin Because as it is a Vomit out of the depth of the Devils Malice qui omnem admovet Machinam who brings up all his Engins of Battery against us to elicit Evill out of Good accidentally So is it a Coronet on the Height of God's Goodnesse to call in aegris exulceratisque Rebus nostris extremâ jam Spe pendentibus when our Help Health and Happiness hang in appearance by the least and the last thread Good out of Evill as an eloquent Orator doth sometimes exalt and serve up a Soloecisme to the promotion of an Elegancy and an expert Musitian in a Traverse of Hand of a Discord maketh high Concord and Harmony For God the Superlative Good is so powerfully Good that he draweth and expresseth from the greatest Evill the greatest created Good which is our Fruition of God in the Bea●ifical Vision drawn from the Jewish Cruelty in the Crucifying of Christ Great Goods from great Evils as the relief of old Jacob and his Family and of all Aegypt from Ioseph's hard usage and some Goods from all Evils And it is a better Good to crush with a skilfull Hand and express by an after-Action Good out of Evill than not to suffer Evill Because it is a more splendid and radiant Manifestation of God's Wisdom Dominion Power Id●ò saies the most famous Bishop in Africa melius esse judicavit S. Aug. in Ench●r●d ad Laurentium cap. 27. de Malis Bona facere quàm Mala nulla esse permittere Therefore God as chief provisio● and Supreme Moderator of the World judged it better to draw good Things from Things Evill than not to permit Evil Things The permissive Decree of God at the stair-Head of this Order though disOrder is no proper Cause of Sin Because it is not opperative as being altogether extrinsecal to the Sinner and exercising no kind of Positive Action or Influence upon the Sin Neither we by any compulsion from this Decree in praecipiti sumus aut in proclivi are tumbled headlong into Hell or warped towards it It is an Antecedent only and such a one as it being enstall'd in the place of an Antecedent Sin followeth not of Necessity with necessity derived from the Antecedent But although it be a single Antecedent in reguard of us yet is it an Act of God's consequent and Iudiciary Will and as it actually permitteth is an outward Punishment which we carelesly pull upon us by abusing our Wills and by strongly wrestling with God and strangely conquering him and by snatching our selves in a Fume from under the safe wings of his preserving providence And we are permitted first to abuse our Wills because we will abuse them and we will abuse them because we will not be regular in the moderation of them and we will not because we will not and the permission of this last will not the last in mention the first in motion by the which as a negative Cause God is moved comes originally from God's Foresight of our future Negligence and Disobedience preservation from Sin being under no consideration due to persons negligent and disobedient and the Preserver being now disengaged of his natural Obligation and gracious Promise and left in the Hands of his own Arbitrement If a man be obstinate and go off here to return more strongly thus God permitteth Sin to Damnation and remitteth Sin when he may dam up the way before it by his more puissant Helps And why is he not therefore the moral Cause of Sin That is Why is not Sin imputed to him This Reason applyed to reasonable Creatures who sometimes by Iustice and always by Charity are charged to defend one the other from all kinds of Evil as a Pilot his Brethren with him at Sea would be Valiant But sticked upon God it faints and falls as the Viper from St. Paul's hand Because the infinite Excellency of God and his royal Prerogative requireth his Dominion to be so absolute over his Subjects that it should not attend to their

unsounded unsifted unexamined which is not Mysterious I presume we are not all traiterous-hearted and afraid to be search'd The wise Mariner rests his Vessel upon a side and examines the bottom at home in the River lest he should be lost by an unsound Bottom at Sea The Latin Speech will be sometimes Oratio resistens ac salebrosa Because the Discourse cannot be forcibly and properly deliver'd without our acceptance of a few sublimated Terms from School-Divinity I shall be an Englishman here and there for a word or two in the course of this Discourse ut Populum expectatione longiùs hiantem foveam demulceam d●tineam and to take off as with a file the roughness and strangeness of my thronging so much Latin together These concerning the Difficulty when it enters ye are advertis'd of it In the mean time I shall turn the face of my Endeavour to the preparing and qualifying of the Matter Scripture is the Word of the most holy God the Author and Revealer of Truth I receive it as such in the posture in which some insigni●ris Notae Sancti Saints of more illustrious Note have alwayes read it that is upon my Knees I am induced to this by these Notes Marks and Reasons 1 By the resounding or Ecchoing of the New Testament to the old which sing the one to the other like the two Parts of a Quire and betwixt them make compleat Musick The New shews that to be done which many Ages before by the Old was foretold should be done The singing of the New is neer and at hand of the Old far off but heard clearly because lowd and plain The Foundation stands upright both in Divinity and Philosophy Future Contingents depending only upon the most free and close Decree of God and upon the various Wills and secret Thoughts of Men are known to God alone to whom only his own Counsills and the Hearts of Men are known God therefore is the Author of this Scripture thus resounding 2 Although no Writing may be reasonably beleeved speaking in it's own Cause when it wholly resteth upon its own Testimony yet when it hath miraculously shew'd it self to have come from God as the first Reason evinces that Scripture hath then our Belief may reach a Confirmation from the Testimony of a Writing testifying for it self Wherefore when the Scripture professeth often in the old Testament Haec di●●t Dominus Thus saith the Lord and attesteth also in the New 2 Tim. 3. 16. All Scripture is given by inspiration of God c. We may reasonably throw weight upon the Testimony even which it giveth of it s●lf 3 It is no way carnall Not carnall inwardly because it containeth a Doctrine consonant altogether to the Spirit and that elevated by Grace not to the Flesh Not externally or outwardly carnall because neither God the Author nor the Instruments the Prophets and Apostles the Penners of it gave the least expressions of any carnall Ends in the commending it to us or the writing of it 4 The Miracles that under both Testaments were wrought in ratification of the Doctrine comprehended in Scripture which have descended to us by the Testimonies also of most approved Writers in all knowing Ages 5 The holy Simplicity shining in the Vide S. Aug. de verâ Relig per Librum totum Stile Phrase and Disposition which in those honest Ages wherein Scripture was written was not used for Imposture 6 The high Straein of Consent and Agreement which Scripture above all other Writings hath with a pious and religious Soul made after the Image of God in respect of her Beginning and for God in reguard of her End Which Agreement and Conveniency is such that a good Soul afflicted or oppressed thinks her self as it were safe and secure in Scripture the Word of her Creator Friend Husband Saviour and last End and feeds there as upon the choysest Dainties and most pretious Restoratives She finds a Congruity with all Wants all Passions but evill ones 7 The Promises of God in Scripture promising Eternity and Himself to a Soul which cannot be otherwise satisfied From the result of which is manifest That Scripture answers though not to the desires of corrupted Nature yet to this nacurall Appetite ingrafted into us in our Creation by the which we desire our own Perfection the Consecution of our last End and not only to continue our Being for Eternity but also to endow it with all the blessed Conditions and adornments of which it is capable For Man being infinite and immortall in Desire can not lay his Desire to sleep but upon an infinite Good which being infinite in all Things is withall infinite in Duration And no Book promiseth Eternity and God but as a Borrower from Scripture 8 It is known to be God's Word by the Effects Because by such a Doctrine of Humility and Mortification and such calling to difficult and high perfection as Matth. 16. 24. If any man will come after me let him deny himself and take up his Cross and follow me And Matth. 5. 44. Love your Enemies bles● them that curse you do good to them that hate you and pray for them who despitefully use you and persecute you The whole World hath been converted and turned to performance For Acts so contrary to the Pride and Elation of our corrupted Hearts and so clashing and jarring with Flesh Bloud could not be done the respect to Vain-glory which discovered it self in the Philosophers secluded without the Cooperation Combination and Influence of the holy Ghost Which holy Ghost doth not Cooperate with false fictitious Things or Things belying the most holy Name of God 9 The Consent Convenience and Agreement which it hath in it self in respect of every part and particle though written by divers Persons and in divers Languages and Times For as the Ordination of inanimate Things in Nature to one End the Glory of God arising from the Good of Mankind shews one Ordinator So the Ordination of Scripture to one Thing and the same a most divine one through so many diversities shews one and the same Author God who is the Cause of all perfect Vnity 10 The Martyrs gave up their Lives joyfully in the Confirmation of Scripture declaring plainly by their Heavenly Courage and Constancy that they were strengthned from Heaven and that Scripture was Heaven-born Wherein is eminent the much different working of God in Christ the Prince of Martyrs and the Martyrs his Servants For God laid his Son open to all the sufferance whereby Nature could be afflicted and assisted his other Martyrs relieving and easing Nature in their extremity These Reasons Notes and Ma●ks argue sufficiently for Scripture in the particular Matters from which these Marks Notes and Reasons are taken Yea for Scripture in every Letter of it as it first came from God or is rightly conveyed to us But concerning ordinary Translations amongst those especially that heap all the weight of their Belief upon their Translation as

acknowledge our Error our Delinquency by throwing presently Rose-Water into our Mouthes To use those holy Doctours that antiently flourished and were Stellae primae Magnitudinis Stars of the first Magnitude now in their Absence as the miserable offenders that are drawn higher the more to be strapado'd Beloved As tender Infants are more subject to fascination than grown persons so common people are most easily deluded And it was not well done of that envious Wretch in Quintilian who poyson'd the Flowers in his Garden that his Neighbours Bees Quinti l. Declam 13. might not safely suck any more honey from them A Man goes on sometimes in Morality as it were with Oares and sometimes his Sails are up and the Wind helps him on And now he goes remis velisque with Sails and Oares For when the Mind by the help of our Vertuous Habits and actuall Grace doth operate or work according to the Rules and Dictates of right Reason honest Things we go rowing and failing But when a certain extrinsecall Force from God doth advance and elevate the Soul beyond all these Rules after a more vehement and high Manner then is the Man transported by some Gift of the holy Ghost as Appolonia was when brought to the Fire after she had stood a while attending to the holy Ghost she cast her self into it Even so it is also both in our Praying and Preaching Let me now therefore utter a few Words in the Rapture of my Soul O thou with thy flatuous Knowledge thy Tympanie of Terms os unpurum sparsumque thou with thy wide and impure mouth thou hou so meanly blyth and buxom as thou art Hast thou not learn'd yet what it is to send away to Hell Souls by whole Shoals Souls for the which Christ dyed Do'st thou not know what a Soul is Or can'st thou make a Soul a Soul wherein there is fairly Character'd the Divinity the Spiritualitie of God the Unity of the divine Essence the Trinity of the divine Persons the Generation of the Son the Procession of the holy Ghost Hither Divines commonly come But I cannot rest here A Soul wherein there is an Evident Character of the Incarnation of the second Person the Divine Word when our Will the second Faculty of our Souls is conceived in our Words and made as it were incarnate in our Deeds a Man 's invisible Will being made visible in his Actions far otherwise than his Understanding or Memory the Prophet Psal 22. 20. calls his Soul his Darling his Dearling The Vulgar Latin stiles it as Interpret Vulgar the Prophet speaks it in the Hebrew Vnicam meam my onely one The Chaldee Spiritum Corporis mei the Spirit of my Paraph. Chald. Sept. Aq. Sym. Body The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my only-begotten Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my long-Liver Symmachus in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lonelinesse that will soon be totally Abstracted from the World St. Hierome S. Hier. solitariam meam my Solitary Soul The Soul which thou so murderously destroyest is the poor Mans Darling his onely-one the Spirit of his Body his onely-begotten his lone-Liver his loneliness his solitahy Soul Murder Murder a a more horrible Murder was never committed Do'st thou not fear that such a departed Soul will quasi Vmbra te persequi Ghost-haunt thee Where is now thy supernatural Principle that should move within thee How wilt thou crutch it up that thou art a Christian If thou art awake the Christian in thee I could weep the rest O my God deliver my Soul from the Sword my Darling from the power of the Dog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sept. Septuagint read it so from the two-hand Sword or the Sword that is edg'd on both sides The Sword of thy Tongue O thou fals-Tongu'd Preacher will cut on either side as the side is to which thy Belly most leans and lissens cùm intestina tibi crepent when thy guts murmure for Victuals Was my Soul my Darling my onely-one the Spirit of my Body my only-begotten my lone-Liver my loneliness my solitary Soul ordain'd for an other Mans Belly Which Man when his Belly has done with my Soul will throw it away to the Dog the Devil Agnosco Discipulum Haereticorum antiquorum Thou art a Scholar of the ancient Hereticks For in respect of their Soul-marketing the old Romans saith Lampridius Lamprid. in Alexandro Severo contumeliously calld'd Christum Christ Chrestum from the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable Here Ends the Rapture Matth. 2. 1. where the Greek hath Evang. Graec. Evan. Lat. Evan. Syr. Arab. Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Magi the Engiish Wise Men and where the Syriack Arabick Egyptiack or Coptick with other Oriental Translations the Languages of which either by a right Line or side-wayes come of the Hebrew say the same Thing yea the Persian-Gospel-Word is Magusan wise men Evangelinm Persicum Evan. Aethiopicum only the Ethiopick is pleas'd with a Name caught from their outward Act of Service which is Adoratores Worshipers Munster in his Hebrew Gospel Eva. Heb. Munsteri which he obtrudeth to us as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saint Matthew dresses them in the Word mecassephim praestigiatores Iuglers or Enchanters Art not thou in the Cause O thou Blazing-Star of the pulpit thou Fabula Conviviorum Fori almost all the talk of people at Feasts and in Market-places for thy Iugglings that pious wise and learned Men who have most faithfully followed the Star of the East are sensured to be as thou art Iugglers The Iewish Thalmudists story to us Thalmud Ord. 4. Tract 2. aelibi multoties that the Soul of one Man passeth into the Body of an other and that for Example the Soul of Abel flew from him into Seth I suppose it pearch't some where by the way and from out of Seth by another and an other flight into Moses The Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigation of Souls joyned with the Platonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frequent Renascency had evened this way for the Iew. And Pride made Iulian though not a Iew yet a Philosophicall Pythagorean Niceph. Eccl. Hist. lib. 10. c. 35 who conceived that his little Body was fill'd with great Alexander's Soul And now to make a perfect Diapason and agreement of Voices as if all were but one voice thou hast conveyed with a quick and cleanly Conveyance the Spirit of a Primitive Apostle into thy own body and thou art in thy own Thoughts and Words greater than a Magnifico of the East or a Western Admirante Rectè admones It is well thou tellest me so For had'st thou not I should have confidently retorted That there must be truly The Spirit of Truth in some true Spirit to decide the great Differences betwixt thee and others cùm res caleat utrobique velis furori permissis the Matter growing hot and the persons fire-hot and