Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	harden_v	heart_n	pharaoh_n	2,001	5	11.6391	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

by his appointment belong to anie but to the elect It is true neverthelesse that God ordereth disposeth and useth as lawfully hee may all mens sinnes to serve his owne glorie and good pleasure And herein is his power and wisedome highly to be admired who can thus one of the sinnes of men and Divels draw matter serving for his owne glorie as likewise most admirably he made the light to shine forth out of darkenesse How great glorie did God get to himselfe by that proude and mightie King Pharao whose heart was so much and so long hardened against the people of God Insomuch that himselfe saith thus of him For this cause have I appointed thee to shew my power in thee and to declare my Name throughout all the vvorld Exod. 9.16 Rom. 9.17 In like sort may it be said that for this cause God hath appointed Divels and reprobate men to shew his glorie by their destruction and in the meane time to use their wickednesse to serve his owne ordinance Sometimes therefore as the Schoolemen themselves doe also say Deus vult peccatum n●n quatenus est peccatum sed quatenus est poena peccati God vvill have sinne to be done by men not simply for the sinnes sake but as it is to be a punishment for another sinne formerly committed Which point namely that God will sometime have one sinne punished with another is verie evident for God punished the Adulterie of King David with another like sinne of Absolon his sonne who lay openly with his fathers Concubines and in the sight of Israel And the Text witnesseth that God himselfe would raise up this Evill against King David for David did this wickednesse secretly but I saith God vvill do this thing before all Israel and before the Sunne In which Act of Absolon therefore it is apparant that God had to do though not simply for the sinne sake yet so farre forth as it served for a requitall or punishment of the sinne and adulterie committed formerly by King David with Vriahs wife S. Paul saith likewise that the Gentiles when they knew God by the creation of heaven and of earth of all the things which they saw visibly before their eyes yet they glorified him not as God neyther vvere thankefull but became vaine in their Imaginations and their foolish heart vvas darkened vvhen they professed themselves to be vvise they became fooles for they turned the glory of the incorruptible God to the similitude of the Image of a corruptible man and of birds and foure-footed beasts and of creeping things VVherefore God gave them up to their owne hearts lusts unto uncleanenesse to defile their owne bodies betweene themselves And he further saith For this cause God gave them up to vile affections for even their vvomen did change the naturall use into that vvhich is against nature and likewise also the men left the naturall use of the vvomen and burned in their lust one toward another and man vvith man vvrought filthinesse and received in themselves such recompence of their error as vvas meete For as they regarded not to acknowledge God even so God delivered them up into a reprobate minde to doe those things vvhich are not convenient being full of all unrighteousnesse fornication vvickednes covetousnes maliciousnes full of Envie of Murder of Debate of Deceipt c. Where you plainly perceive how even amongst the Gentiles their not glorifying of the Creator of heaven earth as God according to such knowledge of him as by the creation of all things they had received was punished by divers and sundrie other sinnes into which they fell and wherin God himselfe had an hand so farre forth as they served for recompences requitals or punishments for former sinnes committed for it is said in the Text For this cause God gave them up to their owne hearts lusts c. And againe For this cause God gave them up to vile affections c. And againe As they regarded not to acknowledge God so God delivered them up into a reprobate mind to doe th●se things vvhich are not convenient c. In like sort it is said of some living in the daies of Antichrist that because they received not the love of the truth that they might be saved therefore God sent them strong Delusion that they should beleeve lyes that they all might be damned vvhich beleeved not the truth but had pleasure in unrighteousnesse Where you see againe that he punisheth one sinne with another in that he will have them to have this strong delusion to beleeve lies and false doctrines For it is expressely said that God sent this strong delusion upon them namely as a punishment as it is indeed a most iust and grievous one for their contempt of his Gospel neglect of his word and truth Sometimes againe God permitteth a sinne to be done for the triall proofe of his own servants and children as was the sinne of the Shabaeans and Chaldaeans in the violent taking away of Iobs goods for the further triall and proofe of Iobs faith vertue and patience and as is the sinne of persecution of Gods servants for their better triall and proofe likewise for so S. Peter declareth withall sheweth that Ita vult Dei voluntas Gods vvill vvill have it so And sometimes againe God permitteth sinnes to be done and multiplied by men thereby to heape up to themselves wrath against the day of vvrath and against the day of the declaration of the iust iudgement of God and thereby to procure to themselves the greater damnation as the Scriptures speake and thus 〈◊〉 all Reprobates commit their sinnes But sometime againe did God permit a sinne to the end there might be a way made and opened for declaration both of his Iustice and Mercie toward mankinde and thus he permitted the sinne and fall of Adam our first father For if Adam had not sinned but had alwaies remained in his estate of puritie and innocencie wherein he was created neither could Gods mercie towards anie nor yet his iustice towards anie have appeared in the race of mankinde inasmuch as where no sinne no● sinner is there can be no condemnation for sinne in iustice neither can anie mercie be shewed or exercised but towards the miserable and such as s●and in neede of it and have transgressed Although therefore God made Adam good in the creation of him yet hee made him mutably good that is in such an estate as that he might possibly fall For which cause he gave him free-vvill either to stand or to fall at his owne election So that there was in him a possibility to fall as also a possibility to have stood if he had would but the Divel tempting him and he yeelding and consenting to the temptation he then fell thorough his owne default as appeareth Wherupon S. Augustine saith that Homo libero arb●trio malè us●● se illud

is meet who searcheth those things that the Law doth not speake of Vnto whom wee will adjoyne Claudius another famous Divine counted one of the founders of the universitie of Paris who for the illustration of the former affirmeth that men therefore erre because they know not the Scriptures and because they are ignorant of the Scriptures they consequently know not Christ who is the power of God and the wisedome of God and for the clearing of the latter bringeth in that knowne Canon of S. Hierome This because it hath not authoritie from the Scriptures is with the same facilitie contemned wherewith it is avowed Neither was the practise of our ancestours herein different from their judgement For as Bede touching the latter recordeth of the successors of Colum-kille the great Saint of our countrey that they observed onely those workes of pietie and chastitie which they could learne in the Propheticall Evangelicall and Apostolicall vvritings so for the former he specially noteth of one of the principall of them to wit Bishop Aidan that all such as went in his companie whether they were shorne or laymen were tyed to exercise themselves eyther in the reading of Scriptures or in the learning of Psalmes For the continuall meditation of the Scriptures was held to give speciall vigour and vegetation to the soule as wee reade in the book attributed unto S. Patrick of the abuses of the world and the holy documents delivered therein were esteemed by Christians as their chiefe riches according to that of Columbanus Sint tibi divitiae divinae dogmata legis In which heavenly riches our ancient Scottish and Irish did thrive so well that manie worthie personages in forraine parts were content to undergoe a voluntarie exile from their owne countrey that they might more freely traffick here for so excellent a commoditie And by this meanes Altfrid king of Northumberland purchased the reputation of a man most learned in the Scriptures Scottorum qui tum versatus incola terris Coelestem intento spirabat corde sophiam Nam patriae fines dulcialiquerat arva Sedulus ut Domini mysteria disceret exul as Bede writeth of him in his Poëme of the life of our countreyman S. Cuthbert So when wee reade in the same Bede of Fursaeus and in another ancient author of Kilianus that from the time of their very childehood they had a care to learne the holy Scriptures it may easily be collected that in those dayes it was not thought a thing unfit that even children should give themselves unto the studie of the Bible Wherein how greatly some of them did profite in those tender yeares may appeare by that which Boniface the first archbishop of Mentz relateth of Livinus who was trained up in his youth by Benignus in the singing of Davids Psalmes and the reading of the holy Gospells and other divine exercises and Ionas of Columbanus in whose brest the threasures of the holy Scriptures were so layd up that within the compasse of his youthfull yeares he set forth an elegant exposition of the book of the Psalmes by whose industrie likewise afterward the studie of Gods word was so propagated that in the monasteries which were founded according to his rule beyond the Seas not the men onely but the religious women also did carefully attend the same that through patience and comfort of the Scriptures they might have hope See for this the practise of the virgin Bitihildis lying upon her death-bed reported by the same Ionas or whosoever else was the author of the life of Burgundofora As for the edition of the Scriptures used in these parts at those times th● Latin translation was so received into common use among the learned that the principall authoritie was still reserved to the originall fountaines Therefore doth Sedulius in the Old Testament commend unto us the Hebrew veritie for so with S. Hierome doth hee style it and in the New correct oftentimes the vulgar Latin according to the truth of the Greeke copies For example in 1. Cor. 7.34 he readeth as we doe There is difference betweene a wife and a virgin and not as the Rhemists have translated it out of the Latin Rom. 12.19 hee readeth Non vosmetipsos vindicantes not avenging your selves where the vulgar Latin hath corruptly Non vosmetipsos defendentes not defending your selves Rom. 3.4 where the Rhemists translate according to the Latin God is true hee sheweth that in the Greek copies it is found Let God be true or let God be made true Rom. 15.17 he noteth that the Latin bookes have put glory for gloriation Galat. 1.16 where the Rhemists have according to the Latin I condescended not to flesh and blood he saith that in Graeco meliùs habet for so must his words be here corrected out of S. Hierome whom he followeth the Greeke hath it better I conferred not Rom. 8.3 where the Rhemists say of God according to the Latin translation that of sinne hee damned sinne in the flesh Sedulius affirmeth that veriùs habetur apud Graecos it is more truely expressed in the Greek bookes that for sinne he damned sinne in the flesh Lastly where the Rhemists translate after their Latin copie Gal. 5.9 A little leaven corrupteth the whole paste hee saith it should be leaveneth as we have it and not corrupteth as it is ill read in the Latin bookes So where they translate by the same authoritie Gal. 6.1 Instruct such an one in the spirit of lenitie Claudius following S. Hierome affirmeth that it is better in the Greeke Restore or perfect him and where they make S. Peter say Matth. 16.22 Lord be it farre from thee he noteth that it is better in the Greek Lord favour thy selfe The doctrine which these worthie men observed out of the Scriptures and the writings of the most approved Fathers was this that God by his immoveable counsaile as Gallus speaketh in his Sermon preached at Constance ordained some of his creatures to prayse him and to live blessedly from him and in him and by him namely by his eternall predestination his free calling and his grace which was due to none that hee hath mercie with great goodnesse and hardneth without any iniquitie so as neyther hee that is delivered can glory of his owne merits nor hee that is condemned complaine but of his owne merits forasmuch as grace onely maketh the distinction betwixt the redeemed and the lost who by a cause drawne from their common originall vvere framed together into one masse of perdition For all mankinde stood condemned in the apostaticall roote of Adam with so just and divine a judgement that although none should be freed from thence no man could rightly blame the justice of God and such as were freed must so have beene freed that by those many which were not freed but left in their most just condemnation it might be shewed what the whole lumpe