Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	error_n	separation_n	1,422	5	10.7733	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19076	Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne, entytuled: Of the vocation and callying of all nations. Newly translated out of Latin into Englyshe, for the edifiying and comfort of the single mynded and godly vnlearned in Christes Church, against the late sprong secte of the Pelagians ... By Henry Becher minister in the Church of God ...; De vocatione ominum gentium. English.	Ambrose, Saint, Bishop of Milan, d. 397.; Prosper, of Aquitaine, Saint, ca. 390-ca. 463.; Leo I, Pope, d. 461.; Becher, Henry, fl. 1561.	1561 (1561)	STC 549; ESTC S100123	79,647	298

Tvvoo bookes of Saint Ambrose Bysshoppe of Mylleyne entytuled Of the vocation and callyng of all Nations Newly translated out of Latin into Englyshe for the edifiyng and comfort of the single mynded and Godly vnlearned in Christes Church agaynst the late sprong secte of the Pelagians the maynteyners of the free wyll of man and denyers of the grace of God By Henry Becher Minister in the Church of God Allowed according to the order set foorth in the Queenes Maiesties Iniunctions Anno Christi 1561. VVe knovve that all thinges vvorke for the best vnto them that loue GOD vvhiche are also called of purpose For those vvhom he foreknevve them also he ordeyned before that they shoulde be lyke fasshioned vnto the shape of his sonne c. Moreouer those vvhom he foreappoynted those he also called and those vvhom he called he also iustified and those vvhom he iustified he also glorified ¶ A prologue to the reader HERE hast thou moste deare gentle Reader the two Bookes of that famous Clercke and auncient father S. Ambrose sometime Byshop of Milleyn entituled Of the vocation and callyng of all Nacions A worke surely of no lesse diuine wysedome and learnyng then of antiquitie and therefore a Iewell greatly to be esteemed and had in price of al those that be Godlye in Christes Churche who earnestly desire a right spirite and iudgement purely to discerne betwene trueth and errour in these peryllous dayes Wherin as our Sauiour Iesus Christ affirmeth that yf it were possible the very electe myght be disceyued But chiefly it is to be had in price of all those who not hauyng the Latin tongue are not able to reade the work to theyr edifying in the tongue wherin it was firste wrytten and compyled To whom the sayde auncient Father and famous Clercke in this presente treatise speaketh nowe more familiarly then before The worke it selfe is such as needeth not my praise But seyng I can not sufficiently expresse the woorthynesse thereof I thynke it better to omitt it with scilence confessing my barreynesse then for lacke of conuenient speache to diminishe the glory therof These and suche lyke workes haue not aforetyme ben so freely offered to the vnderstanding of the simple nor so easely come by as God be blessed for it they are in these our dayes Receiue them therefore louyngly and thanckfullye good Christen Reader and vse them godly aud reuerently for they are the good instruments tooles wherby the eternall God buyldeth the spirituall Ierusalem his Churche and by whom the lyuyng stones therof his elect children are dayly wrought shapen full fashioned vnto euerlastyng lyfe Learne also to render vnto God moste heartye thanckes therfore who shewyng more mercye vnto thee then vnto manye generations paste As he hath caused thee to be borne in these peryllous dayes so hath he prepared armure and weapon for thee wherewith thou maist defend thy self against all those enemies that shall aryse vp agaynst thee The occasion that moued Saint Ambrose to wryte this woorke was this There arose in Britayne in those dayes a Monke named Pelagius Byshop of Bangor that became the aucthour of a new sect before that time not heard of This man with the helpe of Celestine Iulian his fautors drew many into his errour He attributed so much vnto the free will of man that he affirmed that a man mought atteine lyfe euerlastyng by merites only without the grace of Christ Wherof he beyng blamed gaue place to thadmonition in suche sorte that he dyd not afterwarde altogether exclude grace but sayd that yf grace were geuen it was the easyer to attayne to saluacion how beit without it it mought be obteyned though with more difficultie He condempned praying in the congregatiō aswell for the faythfull as for the vnfaythfull as a thing vayne and vnprofitable because as he said that which they should aske was already in their power which with their diligence euery one of them myght do perfourme But when he feared least he should be condempned for it by the councell of Antioche he recanted althoughe he ceassed not afterwardes to teach the same in his wrytinges He added furthermore that the sinne of Adam hurted no man but him that committed it Also that all Infantes were borne as innocent cleane from sinne as Adam was when God first created hym Neuerthelesse he permitted them to bee baptized not to the puttyng awaye of sinne whereof he affirmed them to be voyde but that they might be honored with the Sacrament of their adoption And when he was publysshed and proclaymed to be an hereticke he wrote in the defence of his errour He was condempned by Zosimus and twoo C.xl. Byshoppes moe in the councell of Carthage and before that he was condempned bi Innocentius whose errour whē the Affricans with others especially this aucthour S. Ambrose S. Augustine and S. Iherome vtterly detested they tooke in hand by their seuerall wrytynges to put to scilence the remnaunte of that secte Sithens the which time it hath ben reputed and taken of all the godly learned in Chrystes Churche for a cursed prophane Phylosophycall errour I haue shewed thee gentle Reader the cause or reason of the first makyng and compylyng of this worke Nowe it standeth me in steede to shewe thee the cause of this my trauell in reducing it into the Englyshe tongue There arose in Kent in these late dayes namely sithens the preachyng of the Gospel a priuate man altogether vnlearned named Henry Hart that reuiued this errour of Pelagius and added thereto certeyne other errours This man with the helpe of his adherentes newe furbed this olde cancred heresye and put it to sale a fresshe in stede of an infallible veritie who also vnder the pretence of a sober lyfe and conuersation vsyng long heare long bearde long garmētes often reading of psalmes drewe manye into his errour both in Eastkent in Essex Sussex Surrey in the Citie of London This man after that his errour was espyed by the late Tharchbishoppe of Caunterburye Thomas Cranmer was by hym committed to prison with certeyne of his secte of whom some remayne alyue holdynge that errour some thanked be God are become newe men and other some are departed this lyfe and there they remayned vntyll they reuoked theyr errour and colourably subscrybed to the Artycles agreed vpon in the Synode holden at London in the reigne of the late kyng Edwarde the sixte Notwithstanding in hucker mucker he euer taught the same vnto those only which he knewe to be trustye and vnto those that were brought in by them who held the said Harte in such reputacion as yf he had ben an holy Prophete But after the death of kyng Edwarde when Quene Mary began her dominion the Christian Clergie was scattered abrode this Hart and his companions began to shewe them selues in theyr old lykenes of errour agayne with much more errour whiche they in the meane tyme had practised forged and gathered with

and wyll buylde agayne the Tabernacle of Dauio whiche was fallen downe and that that was fallen in decaye thereof wyll I buylde agayne and wyll set it vp that the residue of menne myght seeke after the Lorde also all the Gentyles vppon whō my name is named saith the Lorde that doeth these thinges knowen vnto the lord is his owne woorke from the beginnyng of the worlde Simeon also euen he whiche had receiued an aunswere of the holye ghoste that he shoulde not taste of death vntyll he had seene the Lordes Christ spake these woordes of the saluacion of all Nacions whiche saluaciō was reueled in Christ Nowe Lorde let thy seruaunte departe in peace accordyng to thy worde For mine eyes haue seene thy saluaciō which thou hast prepared before the face of all people A lyght to lyghten the gentyles and to be the glorye of thy people Israell In these other lyke testimonies of the holy Scriptures it is vndoubtedlye declared that this most ryche most myghtye and most benigne grace wherby all nacions in the laste ende of the worlde are called into the kingdome of Christ was hyd in the secrete counsell of GOD in the former ages And why it was not made knowen in time past by the same manifestacion that it is nowe made knowen to all naciōs can no knowledge comhende nor no vnderstandynge perceiue Yet notwithstanding that which moste godly is beleued of the goodnesse of GOD howe that he wylleth all men to be saued and to come to the knowledge of the truth ought to be iudged to be perpetuall euerlastyng accordyng to the measures whereby God knoweth howe to heape his speciall vppon generall gyftes That both they which haue bē without grace might be reproued of their wickednes and also that they which haue shyned in his lyght myght glory and reioyce not in theyr owne merite but in the Lord. And in this streite but yet the right path of vnderstandyng the consideracion of yonge Infantes doth set forth vnto vs no small difficultie which Infantes haue not the iudgement of reason whereby they feelynge the benefite of theyr maker might come to the knowledge of the trueth Neyther doth it seme that they can be iustly reproued for that they haue neglected the grace that shoulde haue holpen them seing that they were naturallye brought foorth in that ignoraunce which no doubte receiueth no knowledge nor perceiueth any doctrine ¶ The .viii. Chapter WHerfore forasmuch as God wylleth all menne to be saued what is the matter that so greate a multitude of Infantes are alienated from euerlastynge saluation and so many thousandes of menne in these dayes are left without eternall lyfe as though he had made them for that purpose onlye which created no man of euyl wyll so that because they came into this worlde with the fleshe of sinne they should fall into the bandes of vnlooseable trespasse without the gyltinesse of theyr owne acte What can be more deeper then this what can be more marueylous then this And lawfull is it not to beleue that they whiche haue not obteyned the Sacrament of regeneration do perteyne vnto anye felowwyppe of the blessed And it is more to bee wondered and more to to be maruayled at that where the act offendeth not where the wyll resisteth not where there is all one miserie lyke weakenesse the cause common and al one that the iudge is not all one in so great a lykenesse and such as repulsiō refuseth euen suche doth the election adopte and take Howbeit our hartes shal not be troubled about this depth of gods seperation if we beleue with a firme and stedfast fayth that all gods iudgement is iust do not desyre to know that thyng that he would haue secrete So that when a man can not fynde out whye he so iudgeth it maye suffice hym to knowe who it is that iudgeth Albeit this question is not so farre past knowlege that there shoulde be no instruction at all that can be learned concerning it yf the quiete looke of a sober harte be applyed to beholde the thyng that maye be seene For when we do consider amonge the Pagans among the Iewes among the Heretickes and among them that are Catholike Christians howe great a number of Infantes doeth peryshe who so farre foorth as perteyneth to theyr proper wylles we are sure haue done neither good nor badde We learne that the same sentence abydeth vppon them which mankind receiued for the transgression of our first parent the rigour of whiche sentence whyle it is not resolued toward such it is declared howe great that sinne was And it shoulde be iudged that euery man were borne innocent excepte it should be hurtefull to suche not to be borne againe And as touching the vntimelinesse of death there is no reason why to complaine of it seyng that death mortalitie being once entred into our nature through sin hath brought in bondage to it euē euery day of our lyfe For it shuld come to passe that after a certeyne maner a man myght be called immortall yf there were a tyme within the which he could not dye But corruptiō is neuer on such wyse partaker of incorruption that it shuld not alway be bounde vnto the defection that is due to the fall or transgression The begynnyng of this life is the begynnyng to dye and our age begynneth not to bee increased before it begin to be diminished Wherunto yf anye temporarie space be added it is not added to thend it should endure but it passeth away to the end it shuld peryshe be gone Therfore that which is mortal frō the beginning what day so euer it dye it dyeth not cōtrary to the lawe of mortalitie Neither haue they at any tyme power to liue any nyer then they haue power to die And though the mortalitie of al mē is come of one cause yet corruptible nature is drawē not into one only but into manyfold imbecilities not only the yeres monthes or dayes of mās tyme but also al houres momentes are subiect either to diseases debilities or hurts nether is ther ani kind of death or any way to die but it chaūceth into som portiō of the generalitie of mortal mē For there remayneth an heauy yoke vppon all the chyldren of Adam from the daye that they come foorth of theyr mothers wombe vntyll the day of theyr buryall agayne into the earth which is the mother of al thinges But the weyght of this moste sharpe yoke hath not in such wyse fallen vpon the chyldren of Adam that the Iustice of God myght not worke anye part of his moderation therin The whiche hath so subdued thinges transitory and fayling vnto the lawes of defectiō that he wold not take away frō thē the power of his moderacions Or els all euyls shoulde fall vppon all men because that by common condicion all menne shoulde be subiecte to them all But that the general necessitie being variated and made dyuers the Lorde myght