Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	word_n	world_n	184	4	3.9440	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15419	Loidoromastix: that is, A scourge for a rayler containing a full and sufficient answer vnto the vnchristian raylings, slaunders, vntruths, and other iniurious imputations, vented of late by one Richard Parkes master of Arts, against the author of Limbomastix. VVherein three hundred raylings, errors, contradictions, falsifications of fathers, corruptions of Scripture, with other grosse ouersights, are obserued out of the said vncharitable discourse, by Andrevv Willet Professor of Diuinitie.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25693; ESTC S120028	176,125	240

such Ministers prouided in their roomes as heretofore for their zeale and diligence haue been excluded which haue store of milke in their breasts which seeke in peace and in a good conscience to nourish the people of God being like babes ready to star●e for want of such Nurses All these words inclosed as the Reader seeth are added by the Falsifier 5. The Falsifier thus forgeth that hee i. the King acknowledgeth the Romane Church to be our mother Church it is saith Limbomastix a foolish conceit and imagination 2. b. p. 28. The Replyer thus writeth a foolish conceit imagination it is that Rome should bee the mother Church and Nurserie of all the world where there is no reference at all to the Kings Maiestie neither are the words as hee repeateth them for it is one thing to say the Romane Church is our mother Church in respect of the antiquitie of the place because the Romane faith and religion before it yet declined did spread into these westerne parts another that it should be our mother Church as it now standeth corrupted in religiō it is one thing to say it is our mother Church another that is the mother Church and nurserie of all the world 6. The Confuter thus forgeth doth it follow because I say it ought to be translated to the spirits which were not which are in prison that therefore they were in hell and are not I deny your argument 2. b. p. 39. whereas hee leaueth out this other part of the Replyers argument or else hee striueth about words 7. He imagineth the Replyer to say that Christ loosed the sorrowes of hell for others detained in hell and that to thinke otherwise is very absurd 2. b. p. 42. whereas the Replyer so affirmeth not out of his owne iudgement but vrgeth the Confuter with that inconuenience and concerning the inference of absurditie these are his words and not as he repeateth them I thinke he is not so absurd as to thinke he loosed them for himselfe who was neuer in the sorrowes of hell after his death 2. b. p. 36. 8. You affirme some Popish bookes to haue beene written by Protestants whereas these are the Replyers words There are bookes abroad maintaining offensiue doctrine too much declining to Poperie 9. The Replyer saith Durand maintaineth contrary to the opinion of the rest but he thus falsifieth the place Durand maintaineth an opinion contrary to all the rest where all is added the order of the words inuerted 10. You graunt that these two particles not and neither doe shew a difference of the clauses and a diuersitie of matter whereas these are the words of the Replyer here these two negatiues lo lo are vsed yet there is no great difference in these two clauses c. nor they shew no great diuersity of matter he setteth it downe negatiuely the other repeateth his words affirmatiuely 11. His glory victory and triumph remained vnaccōplished this word vnaccomplished is added of his owne 12. That Christ hath 2. kingdoms belonging vnto him one as he is God and another as he is God man but these are the Replyers words that kingdome whereof Christ promiseth to make the thiefe partaker is not that kingdome which belongeth to him as God 13. The sorrowes of hell or death had fastned on Christ but the Replyer hath the sorrows of death and the graue 14. You most grossely ouerreach your selfe so prophanly and vnchristianly to censure the● i. the fathers to prepare the way to a most grosse heresie● whereas these are the Replyers words rather this sense of the place to interpret it of the descending of Christ to hell where the disobedient persons and vnbeleeuers were giueth way and openeth a most wide gap to a most grosse heresie He doth not simply charge the fathers or any other but speaketh onely by way of comparison 15. Your bookes saith the falsifier should be in so base esteeme of all hands that many would not vouchsafe the reading of them c. nay that the labours of your sacred wit were onely vsed to beautifie walls whereas the Replyer onely hath bookes were growne into such small request c. and the labours of sacred witts ●he speaketh not of his owne bookes for he thanked be God had no cause to complaine of his owne which he doubteth not but will liue in the memorie of the world more yeares then his shall moneths or daies 16. The Replyers words are these this phrase is neither straunge nor vnusuall to say that Christ went in spirit or the spirit of Christ went seeing Noah went in the spirit of Christ which the Confuter corrupteth thus Christ went in spirit that is saith he Noah went in the spirit of Christ and yet he denieth that he corrupteth the words whereas he leaueth out this clause altogether or the spirit of Christ went which the Replyer insiste●● vpon making these in a manner all one that Christs spirit preached in Noe and Noe preached in the spirit of Christ. 17. It followeth not say you Christ died not the death of the soule by sinne or damnation Ergo he can not be said to haue died in soule But the Replyer hath can not be said any waies to haue died in soule which words any waies he clippeth off 18. He chargeth the Replyer to say that many of the auncient fathers affirme that Christ was crucified in his soule where he clippeth off the Replyers words which immediatly follow that he gaue his soule a price of redemption for our soule So he saith not that many of the fathers affirme the first wherein Ambrose onely is produced but both must be put together 19. The Replyer saith this article of the present tense beeing here to be supplied and the sense not enforcing a change of time doth rather giue to be translated are then were The falsifier clippeth off all that clause and the sense not enforcing a chaunge of time and repeateth the words thus because you make a difference betweene the sense of a word expressed and a word supplied not making any mention of the enforcing of the sense and therefore all these 14. examples produced by him wherein the necessitie of the sense enforceth a participle of the time past as Matth. 1. 36. 2. 25. 5. 40. They that were with him and so in the rest are impertinent for the sense doth necessarily giue that it must be vnderstood of the time past 20. The Replyers words stand thus doth he thinke that these disobedient spirits were in hell and are not if he doe not he trifleth for the word were will helpe him nothing Now commeth this deceitfull forger and thus turneth the sentence whosoeuer thinketh that those disobedient spirits were in hell but are not is a trifler whereas the Replyer saith the contrarie if he doe not thinke so he is a trifler 21.

vpon Iob he beeing a figure of Christs beeing in hell as he maketh him must first be there himselfe But to the hell of the damned he will not thrust him where els was he then in Limbo 19. But he doth not more apparantly discouer himselfe then in these two places following the first is 3. b. p. 170. Vnto these I will also adde a propheticall saying as it seemeth to me which I finde reported out of two of the most famous Doctors among the auncient Hebrewes the latter Iewes shall kill their Messias then shall his soule descend to hell where it shall abide three daies that it may bring from thence all the soules of the Fathers and of the Iust and lead them with him into Paradise and heauenly glorie If this be a propheticall saying then it must haue his accomplishment and so in his iudgement the soules of the Fathers and the iust men were brought out of hell by Christs descending thither 20. The other place is 3. b. p. 174. The ende of this redeeming visitation he maketh to haue beene the illumination of those which sate in darknes and in the shadow of death which words S. Damascene and Ruffinus applie to Christs descension in hell And in truth the words of visiting and redeeming doe necessarily implie a freedome to men in captiuitie which to denie to haue beene in hell as you doe in your second assumption is to derogate from the blessed death and passion of Christ. Now my second assumption as he calleth it was But Christ redeemed none in hell This assumption seeing he denieth what els can be his opinion but that Christ redeemed and deliuered some in hell by his descending thither and therein agreeth with Damascene and Ruffinus I appeale now to all iudicious men and vnderstanding Readers whether this counterfeit Confuter be not apparantly conuinced to be an euident maintainer of Limbus Patrum therefore how voide of all truth and modestie that speach is who seeth not there is no cause nor colour of cause in the world saith he why you should accuse that mine answear as any way enclining to that opinion for what one word is there thorough the whole booke which doth so much as insinuate any suspition thereof But what neede this circumloquution of words when the thing it selfe is apparant according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the matter is conspicuous the prolixitie of speech is superfluous These places obiected doe giue such euidence of his opinion that he can not with modestie denie it as the Orator saith Respondebisne ●d haec aut omnino hiscere audebis can you answer any thing to this or dare you once open your mouth and so I say with Hierome si non illud scripsisses vtcunque de luto evaderes If you had not thus written c. you might haue wrastled out of the mire But in defence of this his opinion of the deliuering the Fathers out of Limbus antiquity will bee alleadged for this goeth for currant among the Fathers whereunto I answere That the auncient writers of the Church in some things might bee ouerseene and that this error might be both generall and continue long also as the Patriarkes long remained in that error of Bygamie and Polygamie and corrected it not Augustine answered Hierome well who hauing alleadged diuers places said Patere me errare cum talibus suffer me to erre with such quis est saith he qui se velit cum quolibet errare who is there that would willingly erre with any The Orator saith well quae malum est haec ratio semper optimis causis veteranorum nomen opponere c. quos quidem libertatis adiutores complecti debetis seruitutis authores sequi non debetis What reason is this alwaies in good causes to oppose the name of the auncients whom you ought to embrace as helpers of your liberty not to follow as authors of your seruitude The like may be said of the auncient Fathers that we ought to follow them when they stand for the truth not to be lead by them when they incline to error And herein the intent of the Fathers is rather to be respected then the content of their speech their meaning was that euen the Fathers of the olde Testament though beeing at rest in Abrahams bosome yet had an accession of ioy the Redemption of mankind beeing accomplished by Christ like as the Saints now shall haue the like encrease of ioy at the resurrection and consociation of their bodies with their soules though they failed in the particular apprehension and application of this mysterie And so I end this point with that worthy saying also of the Orator Non exempla ●aierum quarenda sunt sed consilium est eorum à quo exempla nata sunt explicandum The examples of the Elders are not so much to bee sought into as their intent and counsell from the which the examples are sprung is to be expounded Thus much for the matter of his booke in generall now concerning the manner First he faileth in charitie in confuting publikely that which was written first priuatly and bringing into open view to the world that which was sent in secret to a gentleman I speake of the originall occasion of his first booke wherein he beeing a Christian saw not so much as Tullie perceiued by the light of nature who thus reprooueth Antonie for the very like for making his letters publike which he sent vnto him in priuat Quis vnquam qui paulum medo bonorum consuetudinem nosset literas ad se ab amico missas offensione aliquâ interposita in medium protulit quid hoc est aliud quam tollere è vita vitae societatem quam multa ioca solent esse in Epistelis quae prolata si sint inep●a videntur quam multa seria neque tamen divulgenda Who euer that was but euen a little acquainted with the custome of good men brought forth letters sent to him from a friend some offence comming betweene what is this 〈◊〉 but to take out of this life the societie of the liuing how many merriments vse to bee in letters which seeme foolish if they bee vttered how many serious things that are no waies to bee published Secondly he faileth in modestie in persecuting the Replyer with rayling speech you shall finde fewe pages of his booke which are not pestred with the imputation of lying forgerie falsie●e heresie blaspemie atheisme Machiauellisme and such like Thus hee bestirreth him as another Shimei or Rabshekah which I may well requite with round and smart speech but will not with like railing for as he saith vehementer me agere fateor i●acunde nego I confesse I deale earnestly but not angerly and I consider that it is much better according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare euill then to speake euill Thirdly he forgetteth common honestie in loading the Replyer with