Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	witch_n	woman_n	wonder_n	14	3	9.2100	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09339	A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.; Selections	Perkins, William, 1558-1602.; Bèze, Théodore de, 1519-1605.	1600 (1600)	STC 19646; ESTC S114458	1,329,897	1,121

will giue you thirtie sheetes and thirtie change of garments 13. And they answered him Put forth thy riddle that we may heare it 14. And he saide vnto them Out of the eater came meate and out of the strong came sweetnesse and they could not in t●ree daies expound the riddle And hunting of wild beasts Cant. 2.15 Take vs the foxes the little foxes which destroy the vines for our vines haue small grapes Lastly the searching out or the contemplation of the works of God 1. King 4.33 And he spake of trees from the cedar tree that is in Lebanon euē vnto the hyssop that springeth out of the wal he spak● also of beasts and of foules of creeping things and of fishes 2. Phisicke the vse whereof is holy if before the receit of it a man craue remission of his sinnes and repose his confidence only vpon god not vpon the means Math. 9.2 And lo they brought vnto him a man sicke of the palsie lying on a bed And Iesus seeing their faith said to the sicke of the palsie Sonne be of good comfort thy sinnes are forgiuen thee 6. The● he said to the sicke of the palsie Arise take vp thy bed and walke to thine house Ioh. 5.5 A certaine man was there which had beene diseased eight and thirtie yeares 8. Iesus said vnto him Take vp thy bed walke 14. After that Iesus found him in the temple and said vnto him Beholde thou art made whole sinne no more least a worse thing come vnto thee 2. Chro. 16.12 And Asa in the nine thirtieth yeare of his raigne was diseased in his fecte and his disease was extreame yet he sought not to the Lord in his disease but to the Phisitiās 3. Auoiding of an iniury offered by some priuate person this if it be against an vnruly and vnstaied aduersarie and the defense be faultlesse is very lawfull and is so farre from a priuate reuenge that it is to be accounted a iust defence The defence is then faultlesse when a man doth so assault his aduersarie as that he neither purposeth his owne reuenge or his enemies hurt but onely his alone safetie from that imminent danger A doubt Whether may a man flie in the plague time Answer Such as bee hindered by their calling may not as Magistrates and Pastoures hauing charge of soules yet free men not bound by calling may Reasons I. A man may prouide for his owne safetie if it be not to the hinderance of another II. A man may flie warres famine floudes fire and other such daungers therefore the plague III. There is lesse daunger of sicknesse the more the multitude of peeple is diminished Obiection I. To flie is a token of distrust Answer This diffidence is no fault of the fact but of the person II. It is offensiue Answer The offence is giuen not taken III. To flie is to forsake our neighbour against the rule of charitie Answer It is not if kinsfolke and Magistrates bee present IV. Men are to visit the sicke by Gods appointment Answer Lepers were excepted among the Iewes and so likewise they in these daies which are infected with a disease answerable to the leprosie namely if it be dangerously contagious CHAP. 26. Of the seuenth Commandement THe seuenth Commandement sheweth how we may preserue the chastitie of our selues and of our neighb●ur The words are these Thou shalt not commit adulterie The Resolution Adulterie To commit adulterie signifieth as much as to doe any thing what way soeuer whereby the chastitie of our selues or our neighbours may be stained Math. 5.28 The negatiue part Thou shalt no way either hurt or hinder thy neighbours chastitie In this place are prohibited I. The lust of the heart or the euill concupiscence of the flesh Matth. 5.28 I say vnto you whosoeuer looketh on a woman to lust after her he hath already committed adulterie with her in his heart Colos. 3.5 Mortifie your members which are on earth fornication vncleannesse the inordinate affection euill concupiscence II. Burning in the flesh which is an inward feruencie of lust whereby the godly motions of the heart are hindered ouerwhelmed and as it were with contrarie fire burnt vp 1. Cor. 7.9 If they cannot abstaine let them marrie for it is better to marry then to burne III. Strange pleasures about generation prohibited in the word of God the which are many I. With beasts Leuit. 18.23 Thou shalt not be with any beast to be defiled therwith neither shall any woman stand before a beast to lie downe thereto for it is an abomination II. With the diuel as witches do by their own confession For why should not a spirit as well haue societie with a witch as to eate meate III. With one of the same sexe Leuit. 18.22 Thou shalt not lie with the male as one lieth with a woman for it is abomination This is a sinne which they commit whome God hath giuen ouer into a reprobate sense Rom. 1.26 For this cause God gaue them vp to vile affections for euen their women did change their naturall vse into that which is against nature 27. And the men left the naturall vse of the women and burned in their lusts one toward another and man with man wrought filthinesse It was the sinne of Sodome Gen. 19. where it was so common that to this day it is tearmed Sodomie IV. With such as be within the degrees of consanguinitie or affinitie prohibited in the word of God Leuit. 18.6 None shall come neere to any of the kinred of his flesh to vncouer her shame I am the Lord. V. With vnmarried persons This sinne is tearmed fornication Deut. 22. 28. If any man finde a maide that is not betrothed and take her and lie with her and they be found 29. Then the man that lay with her shall giue vnto the maides father fiftie shekels of siluer and she shall be his wife because he hath humbled her he cannot put her away all his life 1. Cor. 10.8 Neither let vs commit fornication as some of them committed fornication and fell in one day one and twentie thousand VI. With those whereof one is married or at the least betrothed This sin is called adulterie and God hath inflicted by his word the same punishment vpon them which commit this sinne after they be betrothed as he doth vpon such as are alreadie married Deut. 22.22 If a man be found lying with a woman married to a man then they shall die euen both twaine to wit the man that lay with the wife and the wife so thou shalt put away euill from Israel 23. If a maide bee betrothed to an husband and a man finde her in the towne and lie with her 24. Then shall yee bring them both out vnto the gates of the same citie and shall stone them to death with stones This is a marueilous great sinne as may appeare in that it is the punishment of idolatrie Rom. 1.23 They turned the glory of the vncorruptible God to the similitude

betweene them for when the beast dieth his soule dieth also but the soule of man is immortall The consideration whereof must moooue euery man aboue all things in this world to be careful for his soule if it were to vanish away at the day of death as the soule of beasts doe the neglect thereof were no great matter but seeing it must liue for euer either in eternall ioy or else in endlesse paines and torments it stands vs vpon euery man for himselfe so to prouide for his soule in this life that at the day of death when it shall depart from his bodie it may liue in eternall ioy and happinesse The second that there is an especiall and particular prouidence of God because the particular soule of Christ is committed into the hands of his father and so answerably the soules of euery one of the faithfull are The third that euery one which beleeues himselfe to be a member of Christ must be willing to die when God shall call him thereunto For when we die in Christ the bodie is but laid asleepe and the soule is receiued into the hands of a most lo●ing God and mercifull father as the soule of Christ was Lastly whereas Christ surrendring his soule into his fathers hands calls it a spirit we note that the soule of man is a spirit that is a spirituall inuisible simple essence without composition created as the angels of God are The question whether the soule of a childe come from the soule of the parents as the bodie doth come from their bodies may easily be resolued For the soule of man beeing a spirit can not beget another spirit as the angels beeing spirituall doe not beget angels for one spirit begetteth not an other Nay which is more one simple element begetteth not an other as the water begetteth not water nor aire begetteth aire and therefore much lesse can one soule beget an other Againe if the soule of the child come from the soule of the parents then there is a propagation of the whole soule of the parent or of some part thereof If it be saide that the whole soule of the parents is propagated then the parents should want their owne soules and could not liue If it be said that a part of the parents soule is propagated I answere● that the soule being a spirit or a simple substance cannot be parted and therefore it is the safest to conclude that the bodie indeede is of the bodie of the p●rents and that the soule of man while the bodie is in making is created of nothing and for this very cause God is called the father of spirits Thus much of the crucifying of Christ nowe followeth his death For hauing laid downe his soule into the hands of his father the holy Ghost saith he gaue vp the ghost to giue vs to vnderstand that his death was no fantasticall but a reall death in that his bodie and soule were ●euered as truely as when any of vs die In treating of Christs death we must consider many points The first that it was needfull that he should die and that for two causes First to satisfie Gods iustice for sinne is fo odious a thing in Gods sight that he will punish it with an extreame punishment therefore Christ standing in our roome must not onely suffer the mi●eries of this life but also die on the crosse that the very extremitie of punishment which wee should haue borne might bee laid on him and so we in Christ might fully satisfie Gods iustice for the wages of sinne is death Secondly Christ died that he might fulfill the trueth of Gods word which had said that man for eating the forbidden fruit should die the death The properties of Christs death are two the first that it was a volūtarie and willing death the second that it was a cursed death For the first whereas I say Christs death was voluntarie I meane that Christ died willingly and of his owne free accord gaue vp himselfe to suffer vpon the crosse Howsoeuer the Iewes did arraigne and condemne and crucifie him yet if hee had not willed his own death and of his free accord giuen himselfe to die not the Iewes nor all the whole worlde could euer haue taken away his life from him He died not by constraint or compulsion but most willingly and therefore hee saith No man taketh my life from me but I saith he lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And our Sauiour Christ gaue euident tokens hereof in his death for then Iesus cried with a loud voice and gaue vp the ghost Ordinarily men that die on the crosse lāguish away by little little before they come to yeeld vp their liues they loose their speech and onely rattle or make a noise in the throate but Christ at that very instant when he was to giue vp the ghost cried with a loud voice which sheweth plainely that he in his death was more then a conquerour ouer death And therefore to giue all men a token of his power and to shewe that he died voluntarily it pleased him to crie with a loud voice And this made the Centurion to say that he was the Sonne of God Againe Christ died not as other men doe because they first giue vp the ghost and then lay their heads aside but he in token that his death was voluntarie first laies his head aside after the manner of a dead man and then afterward giues vp the ghost Lastly Christ died sooner then men are wont to doe vpon the crosse and this was the cause that made Pilate wonder that he was so soone dead Now this came to passe not because he was loath to suffer the extremitie of death but because he would make it manifest to all men that he had power to die or not to die And indeede this is our comfort that Christ died not for vs by constraint but willingly of his owne accord And as Christs death was voluntarie so was it also an accursed death and therefore it is called the death of the crosse And it containeth the first and the second death the first is the separation of the bodie from the soule the second is the separation of bodie and soule from God and both were in Christ for beside the bodily death hee did in soule apprehend the wrath of God due to man for sinne and that made him crie My God my God why hast thou forsaken me And here wee must not omitte a necessarie point namely how farre foorth Christ suffered death Answere Some thinke that hee suffered onely a bodily death and such paines as followe the dissolution of nature but they no doubt come to short for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature Some againe thinke that he died not onely the first but also the second death but it may