Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	show_v	zeal_n	zion_n	16	3	10.7549	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19332	A warning for worldlings, or, A comfort to the godly, and a terror to the wicked set forth dialogue wise, betweene a scholler and a trauailer / by Ieremie Corderoy, student in Oxford.	Corderoy, Jeremy, b. 1562 or 3.	1608 (1608)	STC 5757; ESTC S123358	95,926	364

So true is that of the Prophet Dauid Psalm 35. they will not vnderstand that they might do good Tom. 10. de verb. Apost serm 13. and that of S. Augustine Impia mens odit etiam intellectum ipsum homonimium mente peruersus timet intelligere ne cogatur quod intellexerit facere A wicked mind hateth euen vnderstāding and a man of a peruerse minde feareth to know to do well least his knowledge constraine him to do that which he knoweth ought to bee done This is the cause why that saying of the Prophet was neuer more generally true then in these dayes Hee that refrayneth from euill Esa 59.15 maketh himself a prey For whosoeuer will not runne with them into that excesse of riot as they do they take for an enemie and by al meanes spoyle him if not of his goods fearing the law yet of his good name and make him as odious as may bee because the godly care of such men in refraining frō sin is as they take it a kind of reproofe of their lewd life il cōuersation Whosoeuer duly without partiality considereth how daily this il brood of mē do multiply encrease cannot but with griefe be mooued if he hath any sparke of christianity in him Hooker lib. 5. sect 2. Diuers causes hereof there are as a learned and iudicious man hath shewed namely First our ouermuch patience toward thē wherin to vse his words the zeale of Babel towards the glory of God hath exceeded the zeale of Sion Secondly our dissentions doe strengthen them in their errour And thirdly the impreparation of many and vnability to giue a reason of the grounds of our religion because they imagine no man will call them in question Vnto which causes I would I might not iustly adde another namely the corrupt life of some who haue consecrated thēselues to the seruice of God yet dare not open their mouthes against corruption in manners but onlie busie themselues in matters of doctrine least they should here Medice cura teipsum or that of the Poet. Iuuenal satyr 2. Loripidem rectus derideat Ethiopem albus Quis tulerit Graccos de seditione querentes Quis coelum terris non miseat mare coelo Si fur displiciat verri Homicida Miloni Clodius accuset moechos Catilina Cethegum Let him that is straight footed deride him that haulteth and he that is faire a black-more Who can endure to heare the seditious Gracchians to complaine of sedition who can with patience endure to heare Verres a famous theefe reprooue a pettie theefe or Milo a famous murtherer to reprehend mans slaughter or that infamous Clodius should accuse those who are incontinent or that one traytor shold accuse an other of treason Wherefore most deerely beloued brethren to you I speake especially who haue seperated your selues from other men to set forth the glory of God though this matter also concerneth euery Christian in particular Yet to you I speak who are not stayned with the contagious infection of this wicked broode whose garments are white so that you may freely beseeming your persons reprooue the deformity of others Whose sincere and godly conuersation doe adde authority waight and credit vnto your reprehensiōs If hitherto you haue endeuoured to bee as simple as Doues in iudging and interpreting the best of all men supposing euery one to be as religious as they speak yet now sith we are forewarned that in these dayes many shall make a shew of godlinesse yet are most vngodly be as carefull to be as wise as Serpents Consider your calling cōsider that the Lord hath made you watchmen to foresee euils and to giue warning of them Consider what the Lord saith vnto you Ezec. 3.18 If I saith the Lord shall say vnto the wicked thou shalt surely die and thou giue him not warning nor speakest to admonish him that hee may liue the same wicked man shall die in his iniquity but his bloud will I require at thy hands Ier. 48.10 Consider what the Prophet saith Cursed is he that doth the worke of the Lord negligently The Lord hath forewarned you of these ill kind of men Giue warning vnto others that you may saue them and your owne soules Follow the example of our predecessors who in the time wherein errour of doctrine did abound then especially did striue for the truth Now likewise let vs in the time wherein we are forewarned that corruption in manners should abound contend against vngodlinesse in manners For what auayleth vs to knowe that God aboue all things is to be honoured if wee honour him not Our knowledge of the will of God without our obedience vnto it is to our greater condemnation Learned Reader expect not any curious composition in this treatise or nice termes For you know that the nature of a Dialogue requireth familiar speech And secōdly but especially I endeuoured to speake to the vnderstanding of the meanest capacity being desirous as much as in me lyeth to profit all men Yours IER CORDEROY A DIALOGVE BEtweene a Trauailer and a Student in Oxford Trauailer OH my most kind ancient friend although I haue beene now long out of England trauailing in many Countries and now posting home to see my Parents as dutie bindeth me yet lighting in the company of Oxford men as I came from London I enquired of my old acquaintance in Oxford by whom I vnderstood that you remayned still a Student here as I left you Ancient affection and kindnesse constrayned me to stay my hast and abide one day with you to renue our old acquaintance Student Sir for this your excéeding great kindnesse I hold my selfe much bound vnto you and am most hartily glad to see your safe returne after so many yeares absence and I pray you perswade your selfe that you are a most welcome guest to me Trau I thanke you most kindly but good Lord how are you altered since my departure pale leane thinne and I feare as poore in purse as in body for I vnderstand by those Oxford men with whome I came from London that you are not as yet preferred to any liuing Stud. True I am not but euen in the same estate as you lest me what that was you knowe very meane Trau I was sorie when I heard it but more sorie to see it and to tell you the truth the especiall motiue which caused me to come now vnto you was to giue you better aduise and to put you in a better course to prouide for your selfe For the course which hitherto you haue taken your own experience can tell you that it will little auaile you You haue now studied diuinitie many yeares in Oxford you haue preached diuers times as my selfe can testifie your life and conuersation I dare boldlie affirme is without exception you are conformable to all true discipline it hath cost you and your friends many pounds since you came first but to what purpose haue you taken all this paines

manifest vnto you giue mee leaue to prooue first that God is not the author of euils secōdly to shew whence they spring For the first point that God is not the Author of these euils God who is goodnesse it selfe whose propertie is to communicate his goodnesse to others made the whole world that his creatures might participate of his goodnesse Vnto the perfection whereof it was behoouefull that there should be diuers degrées of different natures He hath made foure degrées of things the are in the world The lowest degrée whereof hath only his being without life without sence or motion without reason and of this kinde are the foure Elements Fire Aire Water and the Earth Of the second degrée ●re those things which beside their being haue life as trées flowers of the field which somtimes grow and increase sometimes die A third kind are they which besides their being and life haue also sence motion able to moue from place to place as beasts foules fish The fourth and highest degrée haue besids these things before mentioned reason and wisdome and in this degrée of creatures are onelye men Angels In these foure degrées are comprehended al the creatures that God hath made and all these were created good Now euils haue no place among the things created neither can it because it hath no essence or being in it selfe but is a defect of that good which should be in things created by the default of the creature and not of the Creator As blindnesse is a defect of the eyes sicknesse an indisposition and disproportion of the foure Elements with their qualities with should be in the body whereby the members of the body are not able fréely to execute their functions Yet because euils serue for the greater commendations of those things that are good and things good do more apparantly shew their goodnes by comparing them with euils as sicknesse once tryed maketh health to be more gratefull vnto vs meates are then most swéete vnto vs when wée haue béene long hungrie the light more pleasant vnto vs better welcome after much darkenes heauie and gloomie weather Therefore although God doth not cause them yet he hindreth them not but suffereth them to haue a kinde of dependancie on his creatures for the greater good of the vniuersall yet thus far he hindreth euils to be that they breake not out but when and where he list else would the malice of the Diuell and wicked men quicklie bring all things to naught hée gouerneth and guideth them for his owne glory and good of his owne elect for he would no way suffer them to be except he vsed them to good purpose for the punishment of the wicked to shew his iustice and for the furtherance and behalfe of his elect This being shewen the God is not the author of them and that they haue no béeing amongst all the workes of God but are blemishes and defects of things created it now followeth to shewe you the first originall cause from whence they came which was the frée will of man wilfully disobeying his creator who had this excellēt gift bestowed on him that hée had an ability frée wil power either to obey his maker or if he would disobey him in obeying his maker consisted his felicitie in disobeying his misery and woe All the sinnes in the world which only can properly be called euill excepting the disobedience of the Diuell procéede from the frée will of man There is no cruelty no adultery oppression hatred malice or in a word no sinne but procéedeth from the frée wil of man But you say why doth God suffer cruelty oppression and wrong as that heroicall Brutus or sincere Cato should bee continually oppugned all their life long And why doth God suffer Dionisius and Harpalus and such mōsters to liue so prosperouslie To the first I answere that if God should haue suffered no oppressor of his common wealth to haue liued in Brutus his time how should Brutus haue shewed his vertues in withstanding Tyrāts if there had liued no wicked and lewd person in Catoes time Cato could not haue bin so vertuous Who so wil take away al wickednesse by consequent taketh away vertue for vertue consisteth in rooting out vice where there is no wrong done there can be no patience shewed where there is no resistance there can be no victory and where there is no victory no crowne Againe God suffereth wicked Dionisius Harpalus and such like to liue here on earth happily that in the day of iudgement they might bée without excuse Rom. 1.18 Psal 17.14 and this is their portion of ioyes which euer they shall haue so that we néede not enuie their short felicitie considering the euerlasting paines they are to endure And albeit such be their monstrous behahauiour that they deserue not the happinesse of one day yet such is the excéeding goodnes of God that he will haue euen the worst of his creatures to haue a taste of his goodnesse euen Sathan and all the wicked spirits of hell had a taste of Gods goodnesse before they fell from the good estate wherein God created them There is no wicked man so absolutely bad but that at some time or other hath at the least some shew or shadowe of some vertue or other now such is the loue of God vnto vertues that he will blesse with temporall blessings euen the shadowes of vertue Againe he suffereth such wicked monsters to liue for the good of his elect that they séeing the deformitie of vice in thē might be moued the more seriouslie to detestation of vice and to a more ardent loue of vertue Furthermore he suffereth such wicked creatures to liue for the exercise of the good to manifest their hearts whether they will oppose thēselues against vice or be drawne away vnto vngodlines by their entisements Lastly he suffereth such monsters to liue to manifest the hearts of his elect For to trie their hearts whether they loue him sincerely or no. For a true natural sonne cannot sée his father dishonoured but hee will be moued at it and oppose him selfe against those that dishonour him and no true elect of God can endure to sée God dishonoured by wicked men but he will bend himselfe against them The Lord himselfe saith that he will send false Prophets amongst you to trie your hearts Deut. 13.3 whether ye loue him or no. Whether wee will sticke vnto his word or be carried away by the false perswasion of wicked seducers or lewd liuers To this end God stirred vp many enemies against the childrē of Israell euen to trie their hearts whether they would trust in the helpe of God or seeke indirect meanes to bring thēselues out of troubles Deut. 15.11 To this end God who could haue made that no man should haue néeded the help of other men sendeth the poore amongst vs commanding vs to relieue thē to trie our harts whether we more regard our wealth then his commandement