Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	election_n	faith_n	work_n	2,826	5	6.4066	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21119	Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons	Edgeworth, Roger, d. 1560.	1557 (1557)	STC 7482; ESTC S111773	357,864	678

faythfull people as well Iewes as Gentyles dispersed as straungers here and there in the saide countreis S. Peter wrytte his epistle and he calleth them electe and chosen by the knowledge of God the father not excludynge the sonne or the holye Gooste for the prescience foreknowledge and knowledge is all one in all three personnes in trinitie Whom the father doth predestinate or choose to grace or to saluation the same doth the sonne and also the holye Gooste predestinate and chuse to be saued Theyr workes amonge creatures be all one but in as muche as Saynte Peter calleth theym that he writeth vnto electe and chosen by the knoweledge of GOD the father We muste not thynke that all they that were conuerted to CHRISTES fayth in the sayde countreis to whiche Sainte Peter wrote were electe by suche election as Christe speaketh of in the parable Math. xxii Multi sunt vocati pauci vero electi Manye be called and but fewe chosen for here it is meaned that fewe be chosen fynallye to be saued and to be sure of lyfe euerlastynge It is not to be thoughte that Saynte Peter would make to all them that he wrote vnto anye suche assuraunce but he taketh election more largelye as Christe speaketh of it Nonne ego vos duodecim elegi vnus ex vobis Diabolus est Ioh. vi Dydde not I chose you twelue and one of you is the Deuylles birde And also Ioh. xv Non vos me elegistis sed ego elegi vos You haue not chosen me but I haue chosen you Where we muste vnderstande by this election the vocation and callinge to the faith and to beleue on Christe for neyther they that this was spoken to nor any other were chosen because they beleued on CHRISTE but because CHRISTE chose theym therefore they beleued on hym so that GODDES eternall election was the cause of oure vocation to fayth And therefore Sainte Paule sayth Ephes. i. Elegit nos in ipso ante mundi constitutionem GOD the father chose vs in CHRISTE afore the worlde was made he chose vs to be saued by the fayth of CHRISTE whiche is the onelye and verye necessarye waye to saluation Nowe to my purpose all these people of these countreis to whiche Saynt Peter wrytte were electe and chosen by the prescience and foreknowledge of GOD to be called and to come to Christes fayth and to continue in the same as GOD knew GOD knewe who were his that woulde finallye continue in CHRISTES fayth and be saued and who woulde fall frome the same to infidelitie agayne or by sinne and misliuinge deface and defoule theyr fayth and be dampned But here yet riseth a doubte for Saynte Paule sayth Roman vii Quos presciuit predestinauit hos vocauit c. Theim that he afore knewe and dydde predestinate he called and them that he called he iustified and them that he iustified he magnified and glorified and appointed finallye to glorie euerlasting Therefore it shuld seme that if they were called they were iustified and if they were iustified then muste it nedes folowe that they were gloryfyed Here you muste vnderstande that there is two maners of calling or chosinge one is secundum presentem iustitiam accordinge to a certayne iust maner of liuinge that men be of for the tyme of theyr callinge and as they appeare in the face of the worlde as the scripture speaketh of Saule i. Reg. ix Erat Saul electus bonus non erat vi● de filiis Israel melior illo Saul was chosen and good and of all the issue of Israell there was not one better then he Then he was good after he was noughte So Iudas when he was chosen was good ynough although he afterwarde betrayed his mayster and ours For this kinde of callinge doth not so confirme men in goodnes but that they may fall and be noughte so was Saul and so was Iudas and so were manye of them that S. Peter writte vnto although thei were called and chosen to Christes faith by the ministery and labour of S. Peter S. Paule or of others of the Apostles There is another election chosinge or callinge whiche is secundum dei propositum accordinge to Goddes determinate purpose Of this S. Paule speaketh Rom. viii Scimus autem quoniam diligentibus deum omnia cooperantur in bonum his qui secundum propositū vocati sunt sancti To them that by Goddes determinate purpose be called all thinges worketh for the best yea sinnes that they do maketh thē to repent theyr doyng and to arise by penaunce and to be better ware of suche sinnes thereafter and to do no more so Therefore I say to the letter of S. Peters epistle they were elect and chosen as God knewe that all shoulde come to the faith of Christe In sanctificationem spiritus to be sāctified in spirite by baptisme and to haue their soules in the way of saluation in sanctificationem spiritus saith the vulgate and comon text per sanctificationem spiritus in obedientiam c. saythe the newe translation and they come all to one purpose For by that that we haue our spirit sanctified and made holy by Gods holy spirite the holy gost we come to obedience and be made obedient to the faith of Christe and be redy to fulfyll perfourme and do the workes of the spirite and to bring furth the fruites of the spirite which be charitas gaudium pax patientia c. Gala. v. And S. Paule prayed almighty GOD for his disciples and by them for vs all .i. Thessa. v. Ipse autem deus pacis sanctificet vos per omnia vt integer spiritus vester et anima corpus fine querela in aduentu domini nostri Ie●u Christi conseruetur The God of peace make you all holy in euery point that your spirite your soule and your bodye maye be kepte without complaint in the comming of our Lord Iesu Christ. In which wordes he diuideth man into three partes the spirite the soule and the body where you shall note that the spirite sometyme signifieth the whole soule of man and so it is taken in the prophetes words in the psalme In manus tuas commendo spiritum meum which Christ spoke vpon the crosse And it foloweth there Inclinato capite tradidit spiritum he bowed his head and yelded bp his spirite that is hys soule But when we finde in the scriptures such a distinctiō of the partes of man as the Apostle putteth in the place aboue rehersed then we muste take the spirite more preseisely for that parte of the soule by whiche we vnderstande and reason a matter And that same parte Saynte Paule calleth in an other place the minde Mente seruio legi dei carne autem legi peccati Roman vii Wyth my mynde I serue the lawe of GOD but by my fleshe I serue and incline to sinne And lykewyse Galathians v. Caro concupiscit aduersus spiritum spiritus autem aduersus carnem so that he called afore

Esau or them that were noughty and yll of his issue and sauinge Iacob for his goodnes and vertue whiche God gaue hym Therefore by this obiection it semeth not true that Saint Peter sayth that God oure father iudgeth without parcialitie in as muche as it semeth he was partiall in these two personnes Iacob and Esau as well in the predestination and election of them afore they were borne as in the course of theyr lyues and in the maners of theyr lyuinges and fynallye in the saluation of the one and reprobation or dampnation of the other For aunswere to this obiection you muste vnderstand that when there be anye two personnes hauinge on theyr owne parte or in them selues equally the reason or cause why they shoulde be wylled loued or accepted then the will of him that accepteth or loueth the one rather then the other offendeth by acception of personnes or by partialitie As if we compare any two thinges to the wyll of a creature as to my will or to thy will if thou loue or fauoure one more then the other there is some iust cause or at y e lest wise some apparaūt cause why thou fauoreste the one more then the other for the goodnes in the thinge that is loued or els the apparaunte goodnes in it is the cause why we do loue it But speakinge of the will of God there is nothinge no goodnes in the creature that causeth or maketh the will of God to loue it For the thinge that is temporall transitory causeth not the thinge that is eternall as is the election predestination and fauour or loue in God but rather contrarywise the wil of God is cause of all goodnes in man And therefore God can not be partiall neither accepter of persons because in man or any other creature ther is no goodnes of our owne that shuld make god or cause God to loue vs but that he loueth vs as he loued Iacob before he had done other good or yll it commeth of Goddes mere grace and liberalitie and not of Iacobs deseruinge nor of ours and in this doinge he doth no wronge to the other partie that is reproued as Esau was for generallye iniustice or wronge hath no place where a thinge is geuen of mere grace if it be geuen to the one and not to the other for grace or fauour may be geuen to one and not to an other without any iniustice or wronge to the other partie As appeareth playnely Math. xx of them that were hyred to worke in the vineyarde of whiche some came to worke primo mane earlye in the morning and some at fiue of the clocke at night and yet they had equall wages they that came laste as much as they that came fyrst And when some that had laboured all day grudged therat and complayned to the maister and owner of the vineyarde because they had laboured all day ▪ and borne the burthen and the heate of the day and had no more wages then they that had laboured but one houre they were aunswered one for all Amice non facio ribi iniuriam tolle quod tuum est et vade He hadde no wronge that the other that came laste was made as farre forth as he that came fyrste because it stode in the mere libertie and grace of the mayster to bestowe his monye as it pleased him as he sayde An non licet mihi quod volo facere May not I do with mine owne as it pleaseth me As S. Paule saith Rom. ix An non habet potestatem figulus c. Hathe not the pitcher maker of cley power to make of one peece of cley one vessel to do honest seruice at the boorde and an other to do vyle offices so in oure purpose in as muche as it stode in Goddes mere libertie to minde or wyll to Iacob and to Esau as it pleased him Esau had no wronge by that that Iacob was electe neither almightie God was partiall in sauinge the one and not sauinge the other for there was no cause geuen of thone more then of thother And euen so sayth S. Peter that almighty God our father iudgeth without acception of persons or partialitie crowning his owne workes in vs rewardinge vs for the workes that he hath made vs to do indifferentlye to poore and to riche to Iewes and Gentils otherwise then the carnall father doth whiche vseth his owne chylde more partially and more fauourably then his bondmen or prentises But almightie God our father taketh to hearte and for his children the bondmen or drudges of this worlde yea and also them that were his enemies afore so that they wyll yelde and be obedient and they that afore were his chyldren maye for theyr misliuinge be excluded frome their inheritaunce in heauen for he will iudge vs according to oure workes as Saint Peter saith here secundum vniuscuiusque opus And this is playnelie against them that regarde not workes trusting so muche to theyr faith that lyttle they care what worke they do Here Sainte Peter sayth that we shall be iudged after oure workes And Christe in the Gospell declareth the same Esuriui dedistis mihi manducare c. I was hungry and ye gaue me meate I was thyrstye and ye gaue me drinke c. Therefore Saynt Peter biddeth vs vse a certaine feare in all oure conuersation while we be here abidinge And a lytle afore Sainte Peter willed vs to be holye in all oure conuersation and dealinge byinge and sellinge eatinge and drinkinge workinge and restynge speakinge and talkinge all these be workes and dedes after whiche we shall be iudged therefore in them we haue nede to vse feare of God and surely all the sinnefull liuinge of people cometh for lacke of feare Why doth one neighboure deceiue an other nowe in this fayre time by false weightes or measures by false lyghtes by false oothes because they feare not God that hath forbid vs so to do Likwise of adultry why doth a wedded man take an other mās wife or a wife another womans husband It is for lack of fear of God that forbiddeth vs to desire in minde to haue an other mans wife Likewise generally to all men and women he sayeth Non mechaberis Thou shalt do no lechery Men speake franckly and frely when they sclaunder their neighbour as though there were no hurte in so doinge and all for lacke of feare men fear not God that biddeth vs by the prophete Refraine thy tonge from ill and thy lippes that they speake no gile Psal. xxxiii And feare is so necessary that without feare no man can be iustified or made good in the syghte of GOD. Eccles. i. and if he can not be iustified then he can not be saued It foloweth in the text Scientes quod non corruptibilibus auro vel argento redempti estis de vana vestra conuersatione paterne traditionis sed precioso sanguine quasi agni incontaminati immaculati Christi Here Saint Peter reasoneth or

owne daughters whiche he woulde neuer haue done if he had kepte sobernes Sobernesse is conseruer of frendship amitie of peace where dronkennes breaketh thē Spes iubet esse ratas Ad prelia trudit inermem Horac It maketh all thinge sure y t a man wold haue If the dronken mā wold kil the deuil surely he wil thinke he cā do it while his cups be in He will fight though he lack both weapon and harne●s and wyll breake a loueday and fall to variaunce wyth his best frende yea thoughe it be his owne brother Where contrary sobernes excheweth suche rashenes and auoydeth perils Sobernes requiteth one good turne for an order and abhorreth pride and arrogācy and kepeth his housholde in measure with honestie and kepeth fidelitie trustely with euery man that putteth trust in hym Where dronkenes by pride of harte bringeth furthe vnkindenesse as pride dothe euer for a proud manne thinketh all thinges done of dutye that a man doth for hym so neuer regardeth to do good for good againe The sober man kepeth his housholde in measure where the dronkarde is euer in extremities Finally Sobernes may be called the mother of all vertues and dronkennesse mother of all vices Therfore without lothsome excesse y e belly wold be filled for what profite doth it to take to much of that that thou shalt lose by and by Nature is cōtent with a very litte Therfore if thou charge it ouer much either thou shalt by that thou hast taken haue little pleasure or els greate hurte Therfore Saint Peter saieth we must be sober and generally we muste be perfect in all workes of vertue and so shall boldely hope to see the glorye of Christe Where contrary he that no good doth and liueth viciously may be sore afrayed of that glorious commyng lest he come to shortly and to soone for hym Quasi filij obedientie non cōfigurati prioribus ignorantiae vestre desiderijs As childrē of obediēce or obedient children vnto the monicion and holesome lessons of your father not forgettynge that I haue taught you Shew not your selues like vnto your olde blindenes in carnall vyces and in all other in●quitie to which you were geuen afore you were called out of the darkenes of ignoraunce vnto the light of faythe by your spirituall fathers the Preachers of the worde of GOD among you but conforme your selues to that holye one that called you whiche was chieflye our sauiour Christe by whose word published amonge theim by the Preachers and speciallye by Sainte Peter that hadde laboured amonge them they were reduced and broughte to the light of knowledge that so sayeth Saint Peter you may be holy firme and fast in goodnesse agaynst vyce againste trouble and vexation for that is the signification of this woorde Sanctus firme faste and sure in goodnes that is holye in all your conuersation and dealyng lyke as he that called you is holie To confirme that Saint Peter alledgeth the saiynge of almighty GOD in the .xix. Chapter of Leuiticus cōmaundynge the people of Israell and by them all vs faythfull and true Israelites christian people Sancti estote quoniam ego sanctus sum dominus deus vester Be you holye for I your Lorde GOD am holye And our Sauiour Christe in the Gospell hath a like saiynge Mat. v. Estote vos perfectisicut pater vester celestis perfectus est Be you perfect as your heauenly father is perfecte Where this worde sicut As importeth not equalitie but a certaine imitation or folowinge as Saint Paule biddeth Estote imitatores dei folowe God as nigh as mannes fragilitie wil permitte or suffer though no creature can attayn to be equall with God in holines or perfection And here good neighbours I should by these wordes of S. Peter exhorte you to be fast sure and stedfast in the good opinions that you haue bene reduced vnto by catholike preachers where afore by pseudapostles and leude preachers you were seduced and broughte into sinistre opinions in whiche you walked darkely and blyndely contempninge the sacramentes and ceremonies of Christes churche and so vsinge a leude libertye you fell to all desires of darke ignoraunce liuing carnally nother regardinge prayers fasting abstinence nor chastitie For surely this is the effect of suche lewde libertie as some men would vendicate and claime by the Gospell where there is nothinge more contrary to the Gospell Et si patrem inuocatis eum quae sine personarum acceptione iudicat c. In these wordes the Apostle perswadeth and reasoneth that we oughte to be of cleane lyfe sobre and perfecte that we maye obediently and reuerently hope and loke for glorye at the reuelation and comminge of Christ in his glory sayinge If you call him your father that iudgeth without parcialitie according to euery persons worke see that you be conuersaunt in feare and in your conuersation haue feare for the time that you be here abidinge in this worlde In which wordes he willeth vs to considre almightie God as oure father and also as our iudge In that he is oure iudge we owe vnto him feare as to oure Lorde and maister that maye do with vs what shall please him and in that he is our father we owe vnto him loue as to oure maker and regeneratour Accordinge to the saying of Malachi i. Si pater ego sum vbi est honor meus si dominus ego sum vbi est timor meus If I be youre father as you call me Pater noster qui es in coelis where is the honour that you owe to me If I be youre lorde where is the feare that you owe to me Saynte Peter ioyneth them both together meaninge that we owe vnto almightie God loue as to our father and feare as to our lorde and iudge and specially because he iudgeth withoute parcialitie or affection to any partie hauinge respecte to a mannes workes and not to the personne But yet here riseth a doubte vppon Saynte Peters wordes ▪ that God iudgeth without parcialitie it semeth contrary by the wordes of Malachye the Prophet aforesaid where the worde of God sayd by that Prophet in the fyrst Chapter Nonne frater erat Esau Iacob dicit dominus dilexi Iacob Esau autem odio habui They had done nother good nor yll as S. Paule sayth Roman ix therefore not for any thinge of their parte God sayde I loued Iacob and I hated Esau and then in verye dede for that that God loued Iacob Iacob proued a good man and for that he hated Esau Esau proued nought and all his posteritie for the mooste part And Iacob for his goodnes and for good workes folowinge of the same was saued where Esau or they of hys issue for theyr noughtie liuinge were reproued and dampned therefore of this it semeth that God was partiall in his election because there was no cause in the parties wherfore one shuld be electe rather then the other and also in the sequele that came thereof dampninge