Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	woman_n	world_n	year_n	118	3	4.7202	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00387	A playne and godly exposytion or declaratio[n] of the co[m]mune crede (which in the Latin tonge is called Symbolum Apostolorum) and of the. x. co[m]maundementes of goddes law, newly made and put forth by the famouse clarke, Mayster. Erasmus of Roterdame, at the requeste of the moste honorable lorde, Thomas Erle of wyltshyre: father to the moste gratious and vertuous Quene Anne wyf to our most gracyous soueraygne lorde kynge Henry the. viii. Cum priuilegio.; Catechismus. English	Erasmus, Desiderius, d. 1536.; Marshall, William, fl. 1535.	1534 (1534)	STC 10504; ESTC S101698	157,733	357

so much as touched onywhitte with the false tales of men For she onely is excellently chaste of whome the fame is aschamed to speake euyll And therfore this mystery was hydde kepte secrete a longe season For it is lykely that Marie and Iosephe dyd kepe these misteries in theyr herte vntyll suche tyme that after the sendyng of the holy ghost frō heuen the gospell dyd spr●ade abrode his lyghte thrugh out the hole worlde Considre therfore now how many thyngꝭ we haue learned by this article cōprehēded in few wordes fyrste that Iesus Christe is very god of god the same to haue ben borne very mā of a woman a virgine without the helpe or workynge of man But by the worke of the diuine spirite And that he hathe come in to this worlde nat only to redeme the worlde The causes of Christes comyng into the worlde but also to teache and instructe vs with moste full auctorite to kendle enflame vs with diuerse argumētes vnto the loue of the heuenly lyfe Now considre me I praye the howe many horrible heresies erroures the lyghte of this verite hathe driuen awaye yt is very sore agaynst my wyl to reherce the detestable and abominable blasphemes with the vnhappy names of the authoures of them but yet thys thynge shal profyghte and healpe wel hereunto that we may bothe more fastly hold and kepe our bele●●e and also geue thankes the more abundantly to god whiche hathe vouchesaued to open and shewe so greatte lyghte vnto vs. That many dyd erre and holde wronge opinions aboute his diuine natiuite of his father it is lesse to be meruayled Carpocrates C●rinthus Ebion Paulus Samosatensis Photinus But it is a poynte of more madnesse that his humane natiuite which hathe ben proued and declared by so many and so euident argumentes hathe ben assailed with so many monstres of opinions Carpocrates Cerintyus● Ebion Paulus Samosatensis and Photine in name but Scotine in very dede do graunte that Christ was a very man But they saye that he was a pure a mere man borne betwene man and woman after the maner of other men● albeit he had the soule of a prophete These men do mutilate and mayme the persone of Christ of more than the one halffe The same men do saye that Christe is called the son of god but by free adoption lykewise as other good vertuose men are And that he was nat at all afore that he was borne of the virgine These heretikes sayncte Iohan euāgeliste dothe openly refelle and cōfute pronouncyng plainly Iohan. i. That the selfe same worde which in the begynnyng was with god and was god to be made fleshe And in the same euangeliste our lorde hymselfe speaketh openly in this wyse Afore that Abraham was made Iohan. viii I am Agayne Paule in the .ix. chapiter to the Romaynes saythe Roma .ix. ☞ Of whome Christe cam as touchyng his body whiche is god ouer all thynges blessed for euer more Neither are the Manicheis any whitte lesse madde than these afore reherced which do gyue vnto Christ som parte of the diuine nature Manicheis● but they do styfly affyrme that he toke vpon hym mannes body nat a very body in dede but only a phantasticall body lykewise as we do rede that aungels and fendes haue otherwhiles apered ī bodily shape and lykenesse vnto men These persons do make Christe a iuglere or a trogeter and a wonderfull deceiuer of men But a phantasme is nat borne of a woman Neyther can a phantasme or spirite do those thynges whiche our lorde dyd so many yeres space throughout all hys lyfe tyme eatyng drynkyng slepynge waxyng wery hungrieng thurstynge speakyng beyng conuersaunte among men at none dayes geuynge hymselfe to be touched and handled to be crucified slayne He hymselfe also sayde to his disciples in the laste chapiter of Luke whā they were astonied abashed because they thought that they had sene a spirite or a ghoste Luc. xxiiii ☞ Wherfore are you troubled saythe he and why do thoughtes and musynges ascende into your hertes Beholde my handes and my fete for it is euen myne owne selfe Handle me se for a spirite hathe neyther fleshe ne bones so as you do se that I haue Ualentine Nexte after these cometh Ualentine the framer forger of worldes whiche imagined Christe nat to haue ben gendred of the substaūce of the virgine but to haue broughte with hym a celestiall body from heuen or els which thyng madde Appelles dothe wene raither to be true a body taken of the elementes in the ayre Appelles and so to haue passed thrugh the body of the virgine lykewyse as liquoure and lyghte passethe through a pype of lede or throughe a cranel or hole But this is nat proprely to be borne but to passe throughe for neyther dothe the cranel or ho●e gendre or brynge forthe the sonne be alme but the sonne itselfe neyther dothe the pype gendre the liquoure but the fountayne or sprynge dothe it But whan Paule the apostle saythe vnto the Romaynes these wordes Ro. i. Qui factus est ex semine Dauid secundum carnem .i. Whiche as touchyng fleshe was made of the sede of Dauid and in the .iiii. chapiter to the Galatianes Misit deus filium suum factum ex muliere .i. Gala. iiii God sente his son made or gendred of a woman By these wordes he dothe openly professe that Christe dyd take the substaunce of his body of the substaūce of the virgins body Neither euery thynge whiche ony maner way is bredde or gendred of man is forthwith a man for els lyse sholde be called men But that thynge whiche is conceyued in the matrice or wombe of a woman of the very substaūce of man and in due and lawfulle tyme is borne broughte forth by naturall membres in all markes and tokens lyke a man and whiche is called a sonne that thynge veryly is a man Arrius Nexte cometh Arrius by soo muche the more wretched and madde in opynyon by howe muche he dothe more subtely craftily geue vnto Christ the body of a man taketh from hym the sowle of man saynge that the godhed was in stede of soule soo that in Christ after his opinion there were but two natures that is to witte the bodye of man and verbum id est the worde whiche same worde for all that Arrius willeth to be a creature in dede more excellent than all other creatures but yet a creature But with what face do they confesse graūt hym to be a man from whome they doo take awaye the better parte of man For who doth not know that man is made of .ii. separable substāces that is to witte of the body as of the materiall substaūce and of the soule as of the fourme wherfore yf ony spirite doth moue the body of a deade man no man wyll calle it a man that he seeth but a wondre or monstre But

voyce or worde dothe signifye and betoken Now it is nothyng lyke of an ymage for there is no peryl lest the voyce or word of a man shold be worshypped but in ymages there is no ieopardye because certain philosophers haue taught that lykewyse as into a body beyng aptely made of nature a sowle doth entre euen so into an ymage proprely and connyngly made deuylles or wycked spirites do entre in And it is necessary that god by some sygne or token be declared and sygnifyed for and vnto whiche vse the speche of man was chefely and principally instituted and ordayned To the thyrd doute To the thyrde doute this aunswere take thou that after my mynd those men which done swere in theyr dronkennesse or in theyr angre or whiche for the entent to dysceyue or to hurt done wyttyngly for sweare theyrselues are rayther breakers of the fyrst precept and commaundement than of the second for such maner persones as thou doste saye eyther do not beleue that god is or els they do beleue that he is dull and foolyshe that he dothe not knowe what men done or els they beleuen that he is slepy and retcheles that he doth not care what they done or that he is euyll so that he doth fauour vices or els vnryghtuouse that he dothe not ponyshe noughtynes But those persons which eyther of custome or els without great cause do willfully swere they do synne trespase agaynste this seconde cōmaundement And that I maye aunswere somewhat also vnto the fourth doute To the iii●● doute Our lorde among his aduertisementes and counsaylles of perfection putteth this also that we sholde vtterly abstayne from swearynge any maner othe Math. v. The same thynge hathe semed best to certayn approued doctoures of the churche But with what coloure the custome may be excused of thē that nowe euery where done swere well nere in euery matter or busynesse let other men loke but veryly me semeth that an othe can scantly be excused but eyther by necessyte or els by the grauite and wayghtynesse of the matter By often othes we doo learne to forsweare our selues to make false othes I can not tell whether any man doo swere well which swereth willingly Nota. S Paule doth sweare but not for a cloke or garment nor for money but for the honoure and glorie of the gospell How be it yet I wyl not saye that euery custome or rashenes of swearynge is dealy synne but doutlesse it is very cousen a●d nere to synne and it is no good trustyng to this daungerouse waterbanke Therfore the more sure way is to folow the counsayll of our lord and of sayncte Iames. The thyrd cōmaundement The thyrd precept hath diuerse respectes for it appertayneth to the honouryng of god prescribyng appoyntyng euery .vii. day in which man shold altogether that is to say both in mynde and body gyue hymselfe to the workes belongyng to the honoure of god whiche is called Latria that is to wytte to hymnes to prayers to holy doctrine to sacrifices and to almoyse dedes and to other exercyses passetymes whiche do quycken and styrre vp fayth and loue towardes god leste any man myght excuse hymselfe and saye that he had no laysour for his necessary occupations busynesses to gather his mynd to those thynges whiche are appertaynynge to deuotion and honouryng of god It appertayneth also to humanite and gentlenesse towardes our neyghbour for so greate was bothe the vnmercyfulnes also the couetousnes of the Iewes in the olde tyme and euen so is it now a dayes of some christen men a lacke the more pitye it is that they wold graunt no recreation or reste at all from laboure to theyr bondemen to theyr handemaydes and to theyr hyred labourers or seruaūtes beyng alienes and straungers And this cause dothe not the lawe dyssemble or hyde whan it addeth in the .v. chapitour of Deuteronomium Deute v. Remembre that thyselfe also hast ben bonde haste serued in Egypte and that thy lord god hath brought the out from thence to th ende that the remembraūce of goddes myldenes and gentlenes shold be an exaumple to them of humanite and gentlenes to ve vsed towardes theyr neyghbour For lyke cause was the Iubile instituted that is to say the yere of lyber●tie and fredom euery seuenth yere The Iubile● Deute xv And as for that which is added in the .v. chapitour of Deuteronomium of the oxe also and ●●e asse eyther it was set against the vnsatiable couetousnes of certayne men whiche whan it is not lawfull for themselues to exercyse any seruyle work yet doo let forthe theyr beastes to other men vpon the sabbot daye for lucre of money or els is it an hyperbole or exces added to the entent that we shold be remoued further awaye feom inhumanite and vnmercyfulnes towardes men syth we are bidden to spare euen our beastes also for this vnmercyfulnes or cruelty towarde brute beastes is a degree and steppe to vnmercyfulnes and crueltye towardes those men that are subiectes vnto vs for the oxe the asse also done vs seruice And as for this saynge of Paule ● Cor. x. ☞ Hath god any care or mynd of oxen He meaneth not by it that god hath no care at all of oxen for as muche as accordyng to the wytnesse of our lordes Math. x. owneselfe in the gospell there dothe not so much as a lytle sparow fall to the grounde without hym but he denyeth that goddes onely and chefe care is of oxen for lykewyse as he hathe created the helpynge beastes for mannes cause euen so dothe he care and prouyde for them for mannes cause ●IS What is a seruyle worke MAG For what worke is called ser●yle sothe all maner outwarde worke which is wont to be exercysed for cause of lu●re and getynge of money as husbondrie carpentrie bying and sellynge and suche other lyke DISCIPLE Why is that forboden that is an holy worke MAG For what entent the bodily laboure is forbodē to be vsed on the sabbote day This outwarde worke is not forboden as beynge vitiouse and noughty but therfore is it prohibited that the worke which is of it selfe good sholde gyue place to that worke which● is beste aud to that worke for whose For what worke man was created chiefly cause man was principally and chefely created and made that is to wyte that he shold know shold worshyp shold honoure and shold loue god aboue al thynges DIS May not god be honoured but by bodily reste and abstaynynge frō laboure MAG Nota. yes verily he bothe maye and ought to be honoured also in the myddes of our laboures But vnneth may a man lyfte vp his mynde towardes god so as is mete accordyng that he sholde do except he be free from such maner laboures which both do cōsume spende away the tyme and also done challenge to themselues a greate parte of the ●ynde and done call