Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wood_n	word_n	write_v	20	3	5.0015	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14305	The arraignment of slander periury blasphemy, and other malicious sinnes shewing sundry examples of Gods iudgements against the ofenders. As well by the testimony of the Scriptures, and of the fathers of the primatiue church as likewise out of the reportes of Sir Edward Dier, Sir Edward Cooke, and other famous lawiers of this kingdome. Published by Sir William Vaughan knight.; Spirit of detraction, conjured and convicted in seven circles	Vaughan, William, 1577-1641.	1630 (1630)	STC 24623; ESTC S113946	237,503	398

much from Gods glory and omnipotency when we say He doth but giue Satan leaue to do it which is to deride and mocke Gods iustice as that worthy man Master Caluine wrote The Diuell is not at his owne liberty nor can he in the extremest censure otherwise then a hangman act any thing without the restrictiue commandement of the highest Iudge I say his permission must be authentickly ioyned with commission from God He is not in such fauour or grace with our Almighty Lord. Onely his Maiestie permits his spirituall insinuating and ghostly temptations for his glory and our edification in Christ. He permits him as the spirituall instrument of iustice for our hardnesse of heartes to entrap the chiefe part of man the reasonable will and by reason of our negligence in his seruice to accuse and relate our sinnes before him not that God is ignorant of our closest sinnes but perhaps because his Maiestie is pleased to vse ordinary meanes iudiciall formes and legall proceeding to condemne the guiltie Such as the Informer or Promoter is in our worldly Courts such is the Diuell in the heauenly Parliament And such a one will he be at the great iudgement day when our Messias both God and man shall iudge mankind In the meane time let vs perswade our selues that the Diuels meaning is to deceiue vs whether he seemes to appeare in borrowed shapes eyther of himselfe or by the commaund of wicked men Besides this deluding force I know certainly he hath none other With this weapon he was licensed by God in the beginning to sting vs in our heeles that is to tempt vs with legions of sinnes which by degrees brings death and perpetuall darknesse Euen as a man being stung in his heele or legge by reason of that infectious venime which with deadly tumors or swellings creepes vp by little and little into the heart must needs did except his legge that was so stung had beene chopt of in time or cured by an extraordinarie balsame so the variable will of man being seduced by Sathan or by his substitute Sinne which by degrees encreaseth to legions and as it were vncurable and vnrevokeable must needs be condemned to hell together with the soule her deere consort except she were absolued of her sinnes vpon her repentance bathed in Christs bloud and so healed by the balme of grace With this weapon he as●aulted Eue with this weapon he wounded Ahabs false Prophets And in this sort shall he goe out to deceiue the people which are in the foure quarters of the world This is he the Dragon that old serpent which is the Diuell and Sathan I say this is he the great red Dragon which deceiueth all the world which fought with Michael and his Angels which makes spirituall warre with the woman cloathed with the Sunne the Church of Christ. This is he which gaue the beast with the seauen heads that is the Church of Rome the seauen hilled Citie by the Tyrrhene Sea his power his throne and great authoritie So that great Babilon is now become an habitation of D●uels the hold of all fowle spirits and a cage of euery vncleane and hatefull bird and as Stigelius writes Imperij quondam sedes nunc turpe lupanar Vix vmbram prisci Roma nitoris habet Rome that was once an Empires seat is now A wolfe-stie scarce of that brightnesse shadow LINEAMENT XIII Aphrismes collected out of the first Fathers of the Primitiue Church concerning the Diuels power IUstine the Martyr in his Apologie for the Christians to the Romane Senate who among other seruples obiected that God would not suffer them to bee persecuted if their doctrine were true answered that the Christians were persecuted for the confirmation of their faith by Gods permission and also by the instinct and incitement of wicked spirits who at all times haue persecuted the louers of vertue as Socrates Heraclitus and Musonius but chiefly they moued persecutions against the Christians The same Martyr speaking of the vertue of the name of Iesus which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes At the powerfull name of Iesus Christ crucified vnder Pontius Pilate the Diuels being adiured euen at this day with horrour and trembling doe obey vs Christians The Diuell is most busie against the light of the Gospell he moueth the Infidels to detract Christ with Magicke he prouoketh Hereticke to falsifie the truth according to their owne phantasies Tatianus disputing with the Grecians because they derided and despised the Christian Religion said that the motiues of their derision were the spirituall suggestions of the Diuell which deceiued them by vndertaking cures of diseases and by deluding them with witch craft and Diuinations thereby to withdraw men from the true worship of God Irenaeus the Disciple of Polycarpus who likewise was the Disciple of S. Iohn the Euangel●st proued that God was to be worshipped and not the Diuell first because the Diuell could not keepe and obserue any promises which he made for himselfe possessed nothing secondly because that the Diuell hath alwaies beene a lyar and is not to determine of any earthly Kingdom●s Origen auerreth that charmes and sorceries are d●risions of Diuels the dregs of Idolatry and the besotting of soules Likewise he affirmeth that our conflictand contention with euill spirits is spirituall These be the opinions of the Greeke Fathers which flourished within three hundred yeares after Christ. Tertullian the first Latine Father testifieth that the Diuell is the Authour of sinne euen as God is the Authour of the punishment of sinne That which is counterfeit is the businesse of the Diuell euen as that which is naturall is the worke of God Persecution immediately is sent from God and not from the Diuell Wicked spirits are the Authours of all wickednesse which is committed by man They fill all things with deceits craft and errours They infinuate themselues into mens bodies but they cannot hurt any man 〈◊〉 him whom they haue in their full power They were t●● inuentors of Astrologie Southsaying Oracles N●gromancy and Magicke Their chiefe endeuour is to auert men from the worshippe and knowledge of the Diuine Maiesty God suffereth the Diuell thus to delude mankinde to the entent that the euiil might fight with the good that vices might be opposed to vertue that God might haue some to punish and some to honour him Augustine vtterly denieth the Diuels reall power ouer any of Gods workmanship in these words We must not thinke that this materiall substance of visible things doe obey the Angels which transgressed but that they obey God alone Another reuerend Elder of the Church reasoning about the cause of the desection of the Diuels illusion writeth after this manner Heretofore Diuels in vaine formes did ensuare men with deceits hiding themselues in riuers rockes groues and woods but now-a-dayes since that Gods word hath beene made manifest those deceitfull sights spirits and illusions

three records on earth or sacramentall types and mysteries of water the word and the Spirit there are said to be three the Father the Sonne and the holy Ghost which beare record in heauen three persons distinguished really in respect of their personall properties but indistinct essentially in respect of their perpetuall power I say in respect of originall order of Christs mysticall marriage with the freckled or spotted Spouse the militant Church on earth in respect of his office in mediating for sinfull men an office too meane for the sacred maiesty of God and in respect of his humanity that was crucified for the Elect by Gods promise euer since Adams fall or perhaps before his fall lest the whole generation of mankind had beene vnder a iust Anathema or excommunication the Sonne was and is inferiour to the Father and submitteth his will to the Fathers will as himselfe protested Not as I will but as thou wilt O Father And so the holy Ghost is inferiour to them both in regard of his humble function of vice-gerencie or deputation in comforting and instructing the sinfull sonnes of Adam These seuerall assignements of offices they appointed to themselues in their owne praedestinated wisedomes wherein though they all conspire yet as I said before one of them hath the name of Primate in regard of order but in regard of their eternity and omnipotence none is greater or lesse then another For this cause it is written that the Father created the world the Sonne redeemed it and the holy Ghost sanctifieth it and yet they are but one in effect in their ends one God one omnipotent power communicating to three persons to three properties as one center to three lincs all in all and three in all As no man can come to the Father but by the Sonne so no man can come to the Son but by the holy Ghost for we are sanctified because we are redeemed and we are redeemed because we are elected Pater eligit Filius diligit Spiritus sanctus coniungit vnit The Father electeth the Sonne loueth and the holy Ghost conioynes cements and vnites together The Father eternall in the consubstantiall word the word in him both in the coessentiall Spirit and the Spirit in them both doe all three co-operate co-adiute and worke according to their own counsell for the good of their creatures for the honour of their heauenly Hierarchy The Father begetteth in loue and iustice the Sonne begotten in loue and righteousnes and the holy Ghost proceeding from them both in loue and grace doe mystically teach the inward man that sees with the spirituall eyes of faith what care the Godhead takes for the restoring and repayring of that breach and lapse which the imbecility of mans brittle condition together with Sathans subtilty caused vnto all posterities And thus God manifesteth this three-fold distinction vnto vs that his elect might apprehend the mysticall operation of their soules saluation in the effects of his Iustice Grace and Loue. Againe lest for all this I seeme obscure I will exemplifie the vnited substance of the Trinity more familiarly yet with this prouiso that the words of Zophar to Iob may be read as a preamble Canst thou by searching finde out God or canst thou finde out the Almighty to his perfection That surely were to scale the heauens or build another Babel In a Spirit there is neither part diuersity nor multiplication but wheresoeuer the spirit is there is the whole spirit as the soule of man is not part in the head and part in the foote but the same whole spirit which is in the head is vndiuided entire all and the same in the foote neuerthelesse it appeares more eminent in the head by reason of the soules more notable operation there mans head being the noblest obiect the noblest Organ of the body which the soule doth like So in this spirituall substance of God there is no part diuersity nor multiplication but euery thing in God is God and the whole and the same substance of his Spirit for where one of Gods vertues are there also himselfe and all his vertues are as the influence of the Sunne But we commonly say Our Father which art in heauen not that he is altogether locally circumscribed there secluded from all other places but because it pleaseth his glorious Maiesty for the honour of his power to impart his Diuinity there most cleerely among his vndefiled and vnspotted creatures which as like to like pure to pure doe answere and satisfie the pleasure of their mercifull Creator So that God is in heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the rarenesse and excellency of his operations in that purest place And surely God dealt like himselfe like a gracious Lord thus to communicate his soucraigne perfections to that choise place amidst his choysest creatures restrayning the same from vs poorepilgrims who for the brittlenesse of our e●rthly mould being clothed but with dust and ashes full of corruptions could no more then Phaeton or Icarus stand iustified before his sunny presence For when his heauenly Highnesse vouchsafed to guide and goe before the Israelites out of Egypt his magnanimous Spirit that could not brooke impurity was moued to such impatience against their sinnes that he was faine to withdraw his strong and powerfull presence from their weake complexions lest as himselfe said he should consume them in the way To returne and retire backe towards the entire essence of the Trinity I beleeue that Gods properties as I wrote before cannot be diuided into parts portions or parcels but that euery quality in God is God and the whole substance of his spirit and so the Speaker in Gods Spirit is Gods Spirit of the whole substance The Word in Gods Spirit is Gods Spirit of the whole substance But herein is their difference that the Father is the Speaker onely as begetting the Word the Sonne is the Word onely as the Word begotten And the holy Ghost is holy only as proceeding from the mutuall loue and from the mutuall wils of the Father or the Speaker begetting and of the Sonne or Word begotten So as the Speaker in God is God the Word in God is God and the holy Loue in God is God But yet the Speaker is not the Word nor the Word the Speaker if we regard the order and mysterie of their operatiue offices though both be God for the one is the Father begetting and the other I meane the Word is the Sonne begotten The propagatour or producer of Sanctification or holy Loue in God is loue which loue is God And loue produced in God is Loue and is God but the producer of loue is not loue produced I say the will of the Father and the Sonne being the producer of loue is not the loue proceeding or produced that is the holy Ghost though all be God in substance and power but differing in the manner of their operation for the Father is loue onely

Deity For this cause did Christ descend into the flesh with lowlinesse of spirit and not with lofty glory So that his Kingdome as himselfe answered Pilate was not of this world For this cause the Israelites could not away with the Lords lightning thunders and glorious voyce on Mount Sinai but requested Moyses to stand betwixt them Let not God talke with vs said they least we die For this cause S. Paul wrote to the Corinthians I gaue you milke to drinke and not meate for you were not yet able to beare it neyther yet now are ye able ye are yet carnall Nay such is our sottishnesse that we endeuour not to attaine vnto a glimpse of the Lords glory we presume vppon delayes we procrastinate the time and neuer care for mortifications of the flesh being the ladder to heauen and chiefe meanes to obtaine faith loue and charity at the hands of God A Preacher is but a bookish fellow Sanctification is but curiosity to doe well or ill is allone Thus doe the sinfull sonnes of Adam trust too much vnto predestination as though they were made priuy of Gods inuestigable will But to winde vp the trueth in a word the preaching of Christs crosse is foolishnes vnto them that perish but vnto them which are saued it is the power of God and wisedome As there is no foole to the olde foole that is to the worldly selfe-wise so contrariwise there is no wisedome comparable to Christian simplicity which through faith thinkes it enough that God calles him to his Court though not to his Councell LINEAMENT VI. 1 A meditation upon Sathans stinges occasioned by an unsoined dreame of the Authours 2 Whether the Dragon which S. Iohn saw fighting with the Ar●bangell was reall or spirituall 3 Whether the Serpent which deceiued Hue was reall or spirituall or both wherein the manner of her deceiuing is laid downe THus are the very best like beastes subiect vnto these spirituall flings some more some lesse according to the quality of their fleshly vessels To this purpose it will not be immateriall if I insert a meditatiue conceit of mine wherewith I was vnfainedly possessed of late Vpon Sunday night being the fourteenth day of Ianuary last 1609. I fell into a deepe study concerning our knowledge of good and euill procured by the Infernall Snake I lamented mine owne weakenesse of nature that multitudes of sinnes should treade and trample downe my Christian vertue I sorrowed in spirit that I could not free my soule from worldly concupiscence At the last after much striuing and strugling the Lords comfortable speech to St. Paul came into my minde My grace is sufficient for thee Whereupon considering my repenting heart I resolued that God suffered me to be thus buffeted and beaten with Sardonicall sinnes because I might acknowledge mine owne imbecillity and submit the same to the perfection of Christ the propitiation for sinnes who alone is Righteous and Holy For the confirmation of this meditation I was strongly assisted by this vnfained dreame On that very night I dreamed that I lay vpon the floore without stockins or shoes and suddenly me thought one warned me that I should looke vnto my selfe for a Snake lurked very neere me with which words being affrighted I bestirred my selfe and beheld the said Snake about a yard or more in length almost crept vnder me whereupon I vehemently cried for helpe to him that warned me therof who presently as it were in a moment with a weapon which he had in his hand hewed the Snake in three or foure pieces For all that I was not deliuered from seare I doubted his stinging part but he which smote him willed me in any case not to feare by reason that his sting was of no sense now that he had chopt him in pieces With that I might see a smoake or breath arising out of the Snakes diuided body At which straunge sight I prepared to hasten me away lest this smoake being infectious should like a pesulence empoyson my body But notwithstanding all this my preparation before I could get together my stockins and shoes which were the impediments of my remoue the smoake ceased on a sudden Whereupon I bewayled somewhat with my selfe that I went no sooner away from that poysonous smoake or smoakie exhalation and because I preferred such trisling impediments before the security of my life which I imagined to be in some hazard by reason of that my small stay Charitable Reader pardon me if in rehearsall of this dreame I disquiet thy delicate minde notwithstanding that our whole life is little better then a dreame No man liuing can attribute lesse credite then I doe vnto dreames yet neuerthelesse forasmuch as now and then it pleased God to reueale secrets and things to come vnto his seruants by dreames as sometime he did vnto Ioseph and Nabuchadonozor we must not altogether neglect to make reasonable vse of them As for example The man which admonished me I compare to our Sauiour Christ who of his vnspeakeable mercy towards mankinde defendeth vs while we prostrate our selues in all humility as in my dreame I lay vpon the floore from the Hellish Snake who watcheth daily to vndermine our wils And yet though his Godhead hath trodden vpon Sathans head he permits him for his glory for our triall and also for some satisfaction of his iustice to enuenom our humane willes by reason of our tarditie and remistnesse in his seruice but certainly afterwards he embraceth his Elect again And like as I plaied loth to depart w th my stockins and shoes for al that I saw the imminent danger of the poysonous Snake so doth mankind attend to the toyish bables and triuiall fables of this world while Sathan bruizeth our worldly heeles and casteth out of his mouth whole floods of spirituall venome to surround and surprise our spirituall part with passions of enuy malice fury and other infections whereof the smoakie exhalation of my dreamed Snake might well be the representing Image and Idaea And the rather I am inrooted in this opinion because I know my reasonable will to be oftentimes tainted with the said spirituall smoakie venome as I supposed in my dreame that I suckt the feeling palpable and sensible smoaky poyson of the mangled Snake into my corporall breath But herein consists my comfort that euen as I suckt this last full sore against my will so nol●ns volens whether I will or no I am constrained to sucke into my humane soule the other smoky poyson of the passionate Snake which I pray the victorious Treader downe of his malicious head by vertue of his Crowne of victory to conuert into the best so that my spotted spirit may be accepted in his presence for a contrite spirite AMEN As concerning that place of Genesis where the Diuell is said to appeare in the similitude of a Serpent vnto Eue and where in the Reuelation of Saint Iohn the Dragon fought with Michael in heauen