Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	see_v	young_a	youth_n	119	3	7.8225	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10133	Iacobs vovv, opposed to the vowes of monkes and friers The first volume in two bookes; of the Holy Scripture, and euangelicall counsels. Written in French by Mr. Gilbert Primerose, minister of the word of God in the Reformed Church of Burdeaux. And translated into English by Iohn Bulteel minister of the gospel of Iesus Christ.; Voeu de Jacob. English	Primrose, Gilbert, ca. 1580-1642.; J. B. (John Bulteel), d. 1699.	1617 (1617)	STC 20390; ESTC S112003	232,060	268

that a certaine man called by Saint Luke q Luk. 18.18 a Ruler comming vnto our Lord said r Mat. 19.16 Good Master what good thing shall I doe that I may haue eternall life He desires to obtaine eternall life and perswades himselfe that the onely meritorious cause thereof is to doe a good thing he asketh not what he must beleeue but what he must doe to be saued This was the arrogant and ouer-wee●ing perswasion of al the Iewes of whom the Apostle writeth ſ Rom. 9 3●.32 that Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but at it were by the works of the Law for they stumbled at that stumbling stone And therefore answering his demaund and according to the hypothesis position thereof saith vnto him If thou wilt enter into life keepe the Commandements For when the question is made of workes the Morall Law is the rule of good workes Hee commaunds him therefore to keepe the Commandements t Ferus in Mat. vt sciret se nunquam implêsse Quis enim de hoc gloriabitur c. to the ende saith Ferus he might know that he had neuer kept them for who ca● beast of that If we say saith Saint u 1. John 1.8 Iohn that we haue no sin we deceiue our selues If none can beast that he is free from sinne none also can glory nor vaunt that bee hath kept the Law seeing that sinne it no other thing then the transgression of the Law He goes on and asketh againe Which Not that he was ignorant of the Commandements but because hee expected that the Lord should haue prescribed to him others more perfect Notwithstanding the Lord to instruct him that the Morall Law is the vnchangeable rule of the will of God to him that seekes saluation by his workes and to shew x Ferus ibid. that he is not come to destroy the Law but to fulfill rehearseth some of the Commandements Thou shalt doe no murder c. Then shalt loue thy neighbour as thy selfe And that to the ende saith the same Ferus y Ibid. Vt arr●gans ille iuuenis vitam suam ad illa conferens discat quàm ne micam quidem verae pietatis haberet c. that the arrogant young man comparing his life with the Commandements might learne that hee had not so much as 〈◊〉 crumme of true godlinesse For there is nothing that stoppes 〈◊〉 w●ll the mouth of the arrogant and proud men then when they art warned of Gods Commandements and thou seest not so clear●ly in a looking glasse the blemishes of thy body as thou seest thy sin● in the Law Furthermore he rehearseth specially the Commandements of the second Table For he which is conuicted that he hath not kept the things that concerne his neighbour is a great deals more conuinced that he bath not kept the things that are of God For if a man say I loue God and hateth his brother he is a lyar saith Saint z 1. Iohn 4.20 Iohn VI. Therefore our Sauiour answering this young man according to his demand remaunds him to the Law that being conuicted in his conscience how hee was very farre from the perfection of the righteousnesse required in the same he might hee humbled disposed and prepared to heare and receiue by faith the Gospell of the remission of sinnes whereby to be saued but the wretched young man young in yeeres but younger in the knowledge of himselfe and of the spiritual vse of the Law puffed vp with a presumptuous opinion of his vprightnesse dared to open his mouth and say All these things haue I kept from my youth vp It was saith Saint Ambrose a Ambros in Luc. c. 18. inani● iactantia a vaine boasting Saint Ierome saith plainely b Hieron in Mat. c. 19. mentitur adolescens c. the young man lied for if he had fulfilled in word and deede that which is contained in the Law Thou shalt loue thy neighbour as thy selfe how comes it afterwards that he hauing heard say go and sell that thou hast and giue to the poore he went away sorrowfull for hee had great possessions Saint Hilarie writes c Hilar. in Mat. c. 19. Neque superiora illa egerat ad quae remittitur that hee hath not kept the things he is sent back vnto And Saint Austin arguing vpon that he went away sorrowfull d August Epist 89. quaest 4. Qui. viderit quemadmodum illa legis mandata seruauerat puto enim quòd se arrogantiùs quàm veriùs seruâsse responderit Let him consider how he hath kept those Commandements for I thinke that he answered more arrogantly then truly that he had kept them Ferus among the Modernes a great Preacher in his time and of great reputation among his owne proues that he lied e Ferus in Mat. c. 19. I will not say saith he that be hath perfectly fulfilled the Commandements of God vnlesse I should say that hee was pure from sinne whereunto the Scripture gaine-saies euidently For who can boast that he hath no sinne seeing Salomon saith f 1. King 8.46 that there is no man that sinneth not and Saint Iohn g 1. Iohn 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. And the Psalmist h Psal 130.3 If thou shouldest marke iniquities O Lord who shall stand and Saint Iames i Iam. 3.2 In many things we offend all and the Wise man k Prou. 24.16 A iust man falleth seuen times the day For which cause Christ commaunds all to pray and say l Mat. 6.12 Forgiue vs our trespasses Who is he then that seeth not that this young man spake very presumptuously All these things haue I kept and that with this addition euen from my youth vp seeing that Christ vpbraides euidently and manifestly reprocheth the Iewes m John 7.19 Did not Moses giue you the Law and yet none of you keepeth the Law These reasons are irrefragable and without any reply VII How then saith this young man that hee hath kept the Law Surely because he vnderstood not the true vse of the Law He had laied no violent and bloudy hands vpon any to kill him He had not defiled his neighbours bed He had not stollen another mans goods He had not borne false witnesse against his neighbour before the Magistrate He had done no wrong to his neighbour Hee was taught that to liue blamelesse before men was to fulfill the righteousnesse of the Law For the false Doctors had restrained the vse of the Law to the outward obseruation thereof euen to say n Mat. 5.43 Thou shalt loue thy neighbour and hate thine enemie as if an enemie were not a mans neighbour and this false doctrine was propounded by them as deriued from the Elders So Saint Paul saith that o Phil. 3.7.8

For there are some Eunuches which were so borne from their mothers wombe and there are some Eunuches which were made Eunuches of men and there be Eunuches which haue made themselues Eunuches for the kingdome of heauens sake He that is able to receiue it let him receiue it Bellarmine saith that Christ giues not here a Precept but a Counsell and hee proues that because Christ forbids not marriage and therefore commaunds not chastitie because that Christ also hath said He that is able to receiue it let him receiue it Whereupon he allegeth Saint o August de Tempore ser 61. Pag. 9. Austins words which are also alleaged in the Pastorall Letter to the same purpose in these words A Counsell is one thing and a Precept is another thing A Counsell is giuen to the end that Virginitie be preserued that men abstaine from wine and flesh that all things be sold and giuen vnto the poore but this precept is giuen to the ende that iustice be obserued and maintained At least it is said of virginity He that is able to receiue it let him receiue it but it is not said of iustice He that is able to doe it let him doe it but euery tree which bringeth not forth good fruit is hewen downe and cast into the sire He that doth and keepeth a Counsell shall haue a greater glorie but he which keepeth not the Precept cannot auoide the punishment The Author of the Pastorall Letter adds to this The whole world is bound to the one vnder paine of euerlasting torments the whole world is stirred vp and drawne to the other both by the authoritie as also by the loue of the Sauiour who giues this Counsel as when he commends in Saint Matthew the continent vnder the name of an Eunuch he stirres vp and incourageth al the world to it Qui potest capere capiat He that is able to receiue it let him receiue it Thus they proue that these words containe a Counsell and not a Commandement Now that chastitie doth not onely conferre a corporall benefit but also hath a reward in heauen it appeares by these words saith Bellarmine there be Eunuchs which haue made themselues Eunuches for the Kingdome of Heauens sake Wee are to see therefore if there be a Counsell or a Precept in these words of Christ and if by the Kingdome of Heauen Christ vnderstands a certaine reward reserued in heauen for those that abstaine from marriage V. Iesus Christ hauing declared that whosoeuer shal put away his wife except it be for fornication and shall marry another committeth adultery The Apostles said If the case of the man be so with his wife it is not good to marrie and so condemned marriage as hurtfull vnto man whereupon our Sauiour Christ takes occasion to shew the necessitie of marriage and who those are that can and ought to abstaine from it All men saith he cannot receiue this saying saue they to whom it is giuen That is to say p Maldon in Mat. 19. vers 16. I lest non omnes praestare possunt vt siat sine vxore q●ia carent dono continentiae Sic ferè omnes exponunt quibus equidem non ●ssentior All cannot take vpon them to be without wiues because they haue not the gift of continencie as almost all expound it whereunto saith Maldonat I cannot consent nor agree And wherefore my friend is it not a Maxime of some of your side that q Salmeron Iesuit in proem epist 3. d. Pauli disput 6. in fine in 1. Ioan. 3. disput 25. §. 3. Est incuitabile argumentum veritatis est infallibilis regula iudicandi What is taught of all or almost of all is an vnauoideable argument of truth an infallible rule of iudging But whether Maldonat consents to it or no it is the true sense of Christs words who continuing his discourse teacheth who they are to whom it is behouefull and expedient not to marry saying that there are but three sorts of them first the Eunuchs which were so borne from their mothers wombe that is to say which are naturally weake and vnable Secondly Eunuches which were made Eunuches of men where of there was anciently a great number among the Pagans and Gentiles Thirdly Eunuches which haue made themselues Eunuches for the kingdome of heauens sake That is to say who hauing receiued of God the gift of continencie and being called thereunto do abstaine willingly from matrimonie not for their particular commoditie but for the kingdome of heauens sake for the aduancement of the Kingdome of Christ Iesus or as Saint Paul expounds it r 1. Cor. 7.34.35 to haue care for the things that belong to the Lord and to attend vpon the Lord without distraction The Apostles seeing the libertie of diuorcement restrained and limited iudged that if a man might not put away his wife for euery cause it were better not to marry Iesus Christ corrects this error and declares vnto them that none but three sorts of men can liue without a a wife Eunuches so borne Eunuches so made of men and such men as being capable of marriage haue receiued of God the gift of continencie They saith the Apostle ſ 1. Cor. 7.9 that can containe and burne not Moreouer he enacts that those abstaine from marriage not because of tribulations that doe accompanie it neither for the ease of the flesh nor for particular commoditie but for the kingdome of heauen for the edification of the Church called commonly in the Gospell t Mat. 13.24 the kingdome of heauen for the u 1. Cor. 10.31 glory of God which ought to be the ende of all our actions to whom we must adde a third condition that he be called thereunto according to the doctrine of the Apostle x 1. Cor. 7.24 Let euery man wherein hee is called therein abide with God Adam had the gist of continencie in his state of innocencie and notwithstanding if he had not sinned be should haue rendred vnto his wife due beneuolence whom God had giuen him in his innocencie and hee should haue begot of her children in Paradice because that by Gods calling hee was ordained to be the Father of mankind Wherefore Christ concludes this speech with a Commandement and not with a Counsell He that is able to receiue it let him receiue it For they that can abstaine from mariage by the gift of continencie by their calling vnto continency by the heauenly end of their gift and calling those I say are bound by Gods Commandement to abstaine from it It is no more an arbitrable thing left to their choice but necessarie We must say of all the rest whatsoeuer they be He which is not able to receiue this saying let him not receiue it He that hath not the gift of continencie let him marry for it is not expedient for him to saluation to liue without a wife Let vs reduce our Sauiors words into a syllogisme and the sense thereof