Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	work_n	work_v	5,063	5	7.8717	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68970	Two notable sermons. Made by that worthy martyr of Christ Maister Iohn Bradford, the one of repentance, and the other of the Lordes supper neuer before imprinted. Perused and allowed according to the Queenes Maiesties iniunction	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1574 (1574)	STC 3500.5; ESTC S106383	58,380	201

knoweth he hath to much synne vnwyllingly in him so that thereto he wyl not adde willing offences This willing witting offending synning whosoeuer doth flatter him selfe therin doth euidently demōstrate shew that he neuer yet in dede tasted of Christ truly He was neuer truly perswaded or beloued how soule a thing sin is how greuous a thing Gods anger is how ioyfull and precious a thyng Gods mercy in Christ is how exeeding broade wyde hye d●eepe Christes loue is Perchance he can write prate talke preach of this geare but yet he in part by faith neuer felt this geare For if he did once feele this geare in dede then would he be so far from continuing in syn willingly wittingly that wholy and hartely he would geue ouer himself to that which is contrary I mean to a new lyfe renuing his youth euen as the Egle doth For as we being in the seruitude of syn demōstrate our seruice by geuing ouer our members to the obeying of syn from iniquitie to iniquity euen so we being made free from synne by faith in Iesus Christ endued with Gods spirite a spirit of liberty must nedes demonstrate this fredom liberty by geuing ouer our members to the obedience of the spir it by the which we are lead guided from vertue to vertue all kynde of holynes As the vnbeleuers declare their vnbeliefe by the working of the euil spirit in them out wardly the fruits of y ●●esh euen so the beleuers declare their faith by the working of Gods good spirit in them outwardly the fruits of the spirit For as the deuyll is not dead in those which are hys but worketh styll to their damnation so is not God dead in them which be his but worketh styl to their saluation The which working is not the cause of the one or the other being in any but onely a demonstration a signe a fruit of the same as the Apple is not the cause of the Appletree but a fruite of it Thus then you see briefly that newnes of lyfe is not in deede a part of penance but a fruit of it a demonstration of the iustifying faith a signe of Gods good spirit possessing the hart of the penitēt as the old lyfe is a fruit of impenitencie a demonstration of a lip faith or vnbeliefe a signe of Sathans spirit possessing the hart of the impenitent which al those be that be not penitent For meane I know none He that is not penitent the same is impenitent he that is not gouerned by Gods spirit the same is gouerned by Sathans spirit For al that the Christes are gouerned with the spirit of Christ which spirite hath his fruites Al other y be not Christs are the deuils He that gathereth not ●● Christ scattereth abroad Therfore dearly beloued I befech you to consider this grace deceiue not yourselues If you be not Christes then pertain you to the deuil of which thing the fruits of the fleshe doth assure you as whordom adultecy vncleannes wantōnes idolatry witchcraft enuy strife contention wrath sedition murther dronkēnes glut tony blasphemy slothfulnes idlenes baudy talking sc●ādering c If these apples grow out of the appletrees of your haries surely surely the deuel is at Inne with you you are his birdes whom when hee hath well fed he wyll broth you eate you chaw you and champ you worlde wythout end in eternall wo and mysery But I am otherwyse perswaded of you al. I trust you be al Christ Iesus hys people and chyldren yea brethren by fayth As ye see your sins in Gods law and tremble sigh sorow and sob for the same euen so you see hys great mercies in his Gospell and free promises therfore ar glad mery ioyfull for that you are accepted into Gods fauour haue your sins pardoned are endued with the good spirit of God euen the seale signe manuell of your election in Christ before the beginuing of the world The which spirit for that he is the spirit of life geuen to you to worke in you with you by you here in thys life sāctification holynes wher unto you are called that ye might be holy euen as your heauenly father is holy I besech you all by admonition and warning of you that you would styr vp the giftes of God geuen to you generally particularly to the edifying of his Church that is I pray you that you would not molest the good spirit of God by rebelling against it when it prouoketh and calleth you to go on forwards that the which is holy might yet be more holy hee which is ryghteous myght be more righteous as the euil spirit moueth and stirreth vp the filthye to be yet more filthy the couetous to be more couetons the wicked to be more wycked Decclare you now your repentance by woorkes of repentance Bryng fouth frutis and worthy fruites Let your sorowing for your euyls demonstratine it selfe departing frō the euyls you haue vsed Let your certainty of pardon of your syns through Christ and your ioyin him be demōstrated by pursuing of the good things which Gods word teacheth you You are nowe in Christ Jesus Gods workmanship to do good workes which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared teacheth vs that we should deny vngodlynes worldly lustes and that we should lyue soberly righteously godly in this present world looking for that blessed hope glorious appearing of the mighty God of our sauiour Iesus Christ whych gaue him selfe for vs to redeme vs from all vnrighteousnes to purge vs a peculiar people vnto himself feruently geuē vnto good works Againe Titus 3. for we our selues also wer in times past vnwise disobedient deceiued seruing iustes diuers pleasures liuing in maliciousnes and enuy full of hate hating one another But after that the kindnes and loue of God our Sauiour to manward appeared not by the deedes of righteousnes which we wrought but of his mercy he saued vs by the foū●aine of the new birth with the renning of the holy Ghost which he shed on vs abnudantly thorow Iesus Christ our Sauiour that wee once iustified by his grace should be heires of eternall lyfe through hope This is a true saying But I wyll make an end for I am to tedious Dearely beloued repent your syns that is be sory for y which is past beleue in Gods mercy for pardon how deepely soeuer you haue sinued both purpuse ear nestly pernse a new life bringing forth worthy true fruites of repentance As you haue geuē ouer your members from syn so syn to serue the deuyll your tounges to sweare to lie to slaiter to scold to iest to scost to baudy talk to vain ianglyng to boasting c. your handes to picking groping ydlenes fighting c your feete to skipping going to euil to daūsing

Repentance or penante is no English woord but we borow it of the Latinistes to whom penance is a forethinking in Englysh in Greeke a beyng wyse afterwardes in Hebrew a conuersion or turning the which conuersion or turning in that it cannot be true harty vnto God especially without some good hope or trust of pardon for that which is already done and past I may well in thys sort define it namely that penance is a sorowing or forethinking of our sinnes past an earnest purpose to amend or turning to God with a trust of pardon This definition may be diuided into three partes First a sorowing for our syns Secondly a trust of pardon which otherwise may be called a perswasion of Gods mercy by the merites of Christ for the forgeuenes of our syns And thirdly a purpose to amend or conuersion to a new life The which third or last part cannot be called properly a part for it is but an effect of penance as towardes the end ye shall see by Gods grace But least suche as seeke for occasion to speake euyll should haue any occasion though they tary not out the end of thys Sermon I therefore diuide penauce into the three foresayde partes of sorrowing for our syn of good hope or trust of pardon and of a new life Thus you now see what penance is a sorowing for syn a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to be penance in saying doing our enioyned Lady Psalters seuen Psalmes fastynges pylgrimages almes deedes and such like things but also from that which the more learned haue declared to consist of three partes namely Contrition Confession Satisfaction Contrition they cal a iust a ful sorow for their sin For this word iust ful in one of the differences betwene contritiō and attrition Confession they cal a numbring of al their sins in the eare of their ghostly father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other synnes then those which he doth heare Satisfaction they calamendes making vnto God for their syns by their vndue workes opera indebita woorkes more then they neede to do as they terme them This is their penāce which they preach write alow But how true this geare is how it agreeeth with Gods woord how it is to be alowed taught preached and writtē let vs a litle consider If a man repent not vntil he haue a iust and full sorrowing for his syns dearely beloued when shal he repent For in asmuch as hell fire the punishment of the Deuils is a iust punishment for syn In as much as in all syn there is a contempt of God which is all goodnes and therefore there is acontempt deserte or all ylnes alas who can beare or feele this iust sorowe this full sorow for our syns this their contricion which they do so discern frō their attrition Shal not man by this doctrine rather dispaire then come by repentāce If a mā repent not vntil he haue made confession of all his syns in the eare of his ghostly father if a man cannot haue absolution of his syns vntil his sins be told by tale and number in the Priestes eare in that as Dauid sa●●h non can vnderstand much lesse then vtter all his syns Delicta quis intelliget who can vnderstand his sins in that Dauid of him selfe complaineth els where how that his syns are ouerflowed his head as a heauy burthen doo oppresse him alas shal not a man by this doctrine be vtterly driuē from repentāce Though they haue gon about somthing to make plaister for their sores of confession or attrition to aswage this geare bidding a man to hope wel of his cōtrition though it be not so full as is required and of his confession though he haue not numbred all his syns if so be the hee do so much as in him lyeth dearely beloued in that there is none but y herein he is gilty for who doth as much as he may trow ye that this plaister is not lyke salt for sore eyes Yes vndoutedly when they haue done al they can for the appeasing of consciēces in these points this is the summe that we yet should hope wel but yet so hope that we must hand in a māmering douting whether our syns be forgeuen For to beleue remissionē pecca tornm that is to be certain of for geuenes of synnes as our Crede teacheth vs they count it a presumption Oh abomination and that not onely herein but in all their penance as they paynt it As concerning Satisfaction by their opera indebita vndne works that is by such workes as they neede not to do but of their own voluntarines wylfulnes wylfulnes in deede who seeth not monsterous abhomination blasphemy and euen open fighting agaynst God For if satisfction cān be done by man then Christ died in vaine for him that so satisfieth so raigneth he in vaine so is he a Bishop a Priest in vain Gods law requireth loue to God with all our hart soule power might strength to that ther is nothing can be done to ●●dward which is not conteined in this cōmaūdement nothing can ve don ouer aboue this Againe christ requireth to manwarde that wee should loue one another as he loued vs. And trow we the we can do any good thing to our neighborwar● whych is not herein comprised Yea let them tel me when they do any thing so in the loue of god their neighbour but that they had nede to cry Remitte nobis debita nostra Forgeue vs our syns So far are we of frō satisfying Doth not Christ say VVhen you haue done althings that I haue commaunded you say that you be but vnprofitable feruantes Put nothing to my word saith god Yes workes of supererogation yea superabomination say they VVhat soeuer thinges are true sayth the Apostle saint Paul whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer things are pure whatsoeuer thinges pertaine to loue whatsoeuer thinges are of good report if there be any vertue or if ther be any praise haue you them in your minde and do them and the God of peace shal be with you I wene this wel looked on wyl pull vs from popish satisfactory workes which do deface Christes treasures satisfaction In heauen and in earth was there none found that could satisfie Gods anger for our sinnes or get heauē for man but onely the sonne of God Iesus Christ the Lyon of the tribe of Iuda who by hys bloud hath wrought the worke of satisfactiō and alonely is worthy all honour glory and praise for hee hath opened the booke with the seuen seales Dearely beloued therefore abhorre this abomination euen to thinke that there is any other satisfaction to Godward for synne then Christes bloud