Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	sin_n	world_n	2,522	5	4.6350	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13861	An aunsuuere made by Bar. Traheron to a priuie papiste vvhich crepte in to the English congregation of Christian exiles vndre the visor of a fauorer of the Gospel, but at lenghth bewraied himselfe to be one of the popes asses, thorough his slouche eares and than became a laughing stocke to al the companie, whom he had amased before with his maske : hereunto is added the subscription of the cheifest of the companie first, and afterward the subscriptio[n] of M. Ro. Watson ...	Traheron, Bartholomew, 1510?-1558?	1558 (1558)	STC 24167.7; ESTC S2369	25,888	69

yet master Masker hath nothing to do But we saie that nothing is dō besides goddes wil in ordaining and ordring For S. Aug. so exponeth him selfe in these wordes For if this were not good that euil thinges also shuld be thei shuld in no wise be suffred of that almightie good that is to saie god To whō without doubte as easie as it is to do what he wil so easie is it not to suffre that he wil not to be don By these wordes it appeareth that S. Augustines meaning is that god suffreth nothinge but that he willeth and ordaineth to be don And than I send you this syllogisme what soeuer god suffreth to be don he willeth and ordaineth to be don after S. Augusti meaning but god suffred Adam to sinne as no great sainte master Masker graūteth ergo it was goddes wil and ordinance that Adā shuld sinne after S. Aug. meaning And than no greate sainte master Masker hath troubled this companie without cause to his awne shame Take to you this syllogisme also Al the good thīges that be dō in the world ar don by goddes wil and ordinance but it is good that euil thinges shuld be dō in the world as S. Aug. teacheth ergo euil thinges ar don in the world by goddes wil and ordinance Can you saie gentle brother without red cheekes that nothing is don besides goddes wil cōstrained by the wordes of S. Aug. and yet denie that it was goddes wil that Adam shuld sinne Who wil thā thinke that you ar at home whan you speake But now that I haue shewed you your wilful blindnes and grosse ignorance in interpreting S. Aug. I wil peruse more of your lettre You saie that I fal to raging But you shal finde in the ende that it was a good honest zele vttered only to amende your outragious faultes You ar angrie that I charge you with madnes fondnes for you cā not see them in your propre person But if you cal to remembrance your whole behauior in this only matter that of late you haue enterprised amonge vs you shal find more madnes fondnes than can be expressed And though you perchaūce can not find it bicause you be blinded with selfe loue yet al other mē haue marked it more than maketh for your honestie You ar not ashamed to saie that you offred a writing for reconciliation which in dede containeth nothing but shameles vaunting of your selfe defacing of other far honester than you railinges malitious slaunders open lies And yet you can not see wherein you haue broken charitee Was not that verie charitably don of you so gredely and so malitiously to desire that M. Rose might be punished a man that hath trauailed so long so painfully and so frutefully in the ministerie of goddes worde only bicause he rubbed your gauled backe in telling you the truthe Was not that verie charitably don of you to defame that right godlie sobre man master Barckley with most despiteful and shameles lies Was not that verie charitably don of you to accuse and cōdemne the hole cōpanie of hypocrital praiyng to god besides your selfe the greatest hypocrite of al Was not that verie charitably don of you to vttre such a masse of poison against good men whan you shuld haue pp̄pared your selfe to haue receaued the holie communion with them if you had not ben a secrete papiste an vngodlie man Wo worth such charitee as might haue staied so godlie a purpose if god had not wrought more strongly for vertue thā the diuel cold worcke mischeuously for vice But now bicause you coniure me to shew what scabbes of iniquitie I know in you I wil discharge my conscience First I saie that you ar a visored and disguised papist as you haue plainly enough discouered your selfe Secondly I saie that I see in you a proud arrogant contentious vnquiet and enuious spirite which I praie god most hertely to chase out of you that we maie embrace you againe as a brother whō now we haue iust cause to abhorre as a man voide of goddes feare stuffed with manie horrible vices besides your subtil secrete papistrie This vncleane spirite that I speake of and know to be in you is the verie cause I am sure why you dissente from vs in this question of goddes prouidēce For thorough goddes grace we haue not ben obscure nor perplexed in this matter nether can you pretende ignorance Enuie and the loue that stil remaineth in you to your old harlotte poperie hath moued you to stirre these coales Let the feare of god and loue of truth moue you againe to quench the fier that you haue kendled or surely there shal be a fier kendled in your herte that no man nor time shal quenche But I trust you wil calle to god for a better minde And to that ende I wrote before and now write to you againe And I passe not though I seme to you to rage so I maie bring you from verie raging in dede and mere madnes Where you faine that I wold draw you from repliyng against me with threates that procedeth from your old disease For I know by that that you haue written alreadie that you can saie nothing to the purpose against me Yea if I were dèirous of glorie I wold desire you to replie that you might vttre more follie which I cold easely turne to my greater praise For I am sure that you can bring nothing but that a man of meane lerning maie easely ouerthrow so gette glorie Wherefore I nede not let you to replie asmuch as you can so you wold do it without bitternes of mind without furious passions without vaine bragges without obstinate wilful blindnes without drōcken affection to your old Ione syluer pinne of Rome which some thinke a mā shal hardly obtaine at your handes Further I must desire you to make lesse sophistical argumentes than you haue don in your former writinges For whan you saie that it was the wil of him only that Adam shuld sinne which only of his malitious nature pro pre inclination tempteth mā to sinne you shal finde in sophisterie that it is called petitio principij For no man wil graunt that it was Satans wil only that it cold be the wil of none other but of him that delighteth in sinne that Adam shuld sinne onles he be as fonde as you ar And this I haue declared sufficiently in my former aūswer al readie published against which you threaten to driue your blind battle rammes But I trust your push shal only bruse your selfe neuer shake nor moue me For I thanke god I stand faster and vpon a surer grounde than that so slender batterie can beate me doune You haue another dow baack reason of like meale which is this he that willeth not the death of a sinner which is the reward effecte of sinne willeth not that man shuld sinne I praie you how proue you that god willeth the death of no sinner