Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	write_v	young_a	youth_n	132	3	8.2049	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22702	Two bokes of the noble doctor and B. S. Augustine thone entiteled of the predestiuacion [sic] of saintes, thother of perseueraunce vnto thende, whervnto are annexed the determinaciouns of two auncient generall councelles, confermyng the doctrine taught in these bokes by s. Aug. all faythfully translated out of Laten into Englyshe by Iohn Scory the late B. of Chichester, very necessary for al tymes ...; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Scory, John, d. 1585.	1556 (1556)	STC 921; ESTC S100326	111,327	288

merites of thē that receiue the grace but accordyng to the good pleasure of hys wyll vnto the prayse glory of the selfe grace of hys that he that dothe glorye should in no wyse glory in hymselfe but should glory in the Lorde whyche gyueth to suche men as he wyll The wyll of god because he is mercyful and yf he gaue not yet he is ryghtfull and to whome he wyll not gyue he dothe not gyue that he maye cause the ryches of hys glory to be knowen Roma 9 amōge the vessels of mercy For in giuing to certeine that whyche they do not deserue he would vndoubtedly haue hys grace to be fre and so to be his grace in dede Grace but in not gynyng to all he dothe declare what all dyd deserue He is good in shewyng mercy to some he is iust in punyshyng the reste Yea he is good to all For it is a good thyng to render that whych is dewtye and he is iuste to all for it is a iuste thynge when that whych is dewe is geuē wythout fraude of any man But the grace of God is defended to be without merites that is to be true grace altho the baptised infantes be not as the Pelagians iudge delyuered from the power of darkenes because they are not as they thynke holden vnder any synne but are only trāslate into the kingdome of the Lorde For so also the kyngdome of heauen is gyuen Heauen geuen to infantes wyth out merites to whome it is gyuen wythout any good merites and to whome it is not geuen wythout any euel merites it is not geuen The whych we are wont to obiecte agaynst the same Pelagians when they laye to our charge that we ascribe the grace of God to desteny in affermyng that it is not geuē for our merites sake Satum But they do rather in infantes ascribe the grace of God to destenye whych saye that there is desteny where as is no merite For no merites by the selfe Pelagians iudgement also can be founde in yonge children why some of them should be sent into the kyngdome and some of them should be banyshed out of the kingdome But like wyse as that I might declare that the grace of God is not geuen for our merites sake I had nowe rather defende thys accordynge to bothe our iudgementes that is as well accordyng to our owne iudge met whych do afferme that yonge chyldren are bonde vnder original synne as also the iudgement of the Pelagians whiche deny originall synne And notwithstanding this I ought not therfore to doubt but that the infantes haue somwhat whych he maye forgeue them that do saue hys people from theyr synnes Euen so also in my thyrde boke of fre choyse Math. 1. I dyd resyste the Manicheis accordynge to both vnderstādinges whether ignorance and difficultie wythout the which no mā is borne be the punyshmentes or the begynninges of nature yet neuertheles I do defende but one parte of those I haue there also euidently enough declared that thys is not the nature of the created man S. Aug. bokes were obiected agaynst himselfe but the payne of the condempned man The aūcienty therfore of that my boke is vaynely obiected agaynst me as a prescripciō that I should not intreat the cause of infantes as I ought to do vpon their cause cōuince by the lyght of the manyfest truthe that the grace of God is not geuen for mans merites sake For yf I when I beganne my bokes of fre choise at Rome beyng a laye man and dyd fynyshe the same in Aphrica beyng priest dyd yet doubt bothe of the dānacion of infantes that were not regenerate and also of the delyueraunce of them that were renued No man as I suppose is so vniust and so enuious Who be vniuste enuious whyche would forbyd me to profyte and go forwardes and would iudge it mete that I should continue and abyde styll in thys doubt But seyng this may be vnderstande more truely they ought not to thynke that I therfor doubted of thys matter because I thought it good thus to conuince them against whome I thē wrote that whether these were the payne of original synne in yonge chyldrē accordyng as the truthe teacheth or were not as some errynge suppose Neuertheles the mynglyng together of two natures that is of good and euell whyche the Manitheis error dothe bryng in oughte not to be beleued in no wyse God forbyd that we should leaue the cause of yonge chyldren after suche a maner that we shoulde saye that we were vncerteine whether the infātes that dye beyng regenerate in Christe do passe into eternall lyse but those that are not regenerate do passe into the seconde deathe because it is wrytten By one man synne entered into the worlde and death by the meanes of synne and so death went ouer all men Roma 5. Otherwyse thys can not be truely vnder stande neither do any delyuer frō eternall death wherwith synne is moste iustely recompensed either great or smale but he only whiche beynge wythout any synne of hys owne either originall or actuall dyed for the remission of oure synnes Let vs not be ashamed to repere one aunswer to the same obieccion both original and actual But why do he delyuer rather these thē them We say againe againe neither ar we wery or ashamed of this aunswere O man what arte thou that disputest wyth God hys iudgementes are vnsearcheable and hys wayes past finding out whervnto we adde thys Ro. 9.11 Eccle. 3. Seke not oute the thynges that are aboue thy capacitie and searche not out the thynges that are to myghty for thee Do you not perceiue dearely beloued howe folyshe an opinion it is and howe contrary to the holsome fayth and syncere truthe that we should affirme that yonge chyldren that be deade shal be iudged according to suche workes as they were afor sene to haue done yf they had lyued In to thys opinion are they cōpelled to falle whych certeinly all men that haue vnderstandynge thoo they haue neuer so lytle wyt and namely christians do abhorre whych would none otherwyse varey from the Pelagians error but that they myght yet stille thynke it lawful for them to beleue and also to defende by disputacion that the grace of God thorow Iesu Christe our Lorde wherby alone We are holpē by grace alone after the fall of the fyrst man in whome we all fell we are holpen is gyuen accordyng to our merites Whiche Pelagius hymselfe for feare that he should be condemned dyd condemne in the presence of the byshoppes of the East churche beyng hys iudges But yf thys can not be affirmed I meane of the workes of the deade good or euell whiche they should haue done yf they had lyued and therfore none at al and suche as neuer shal be in Goddes forknowlege but yf thys I saye can not be affermed whyche you perceyue howe falslye it should

death yf the sinnes to come be punished which were neuer committed Neuertheles he sayeth very plentifully and excellently that daungers to synne wante not in this lyfe that after this lyfe ther remayne none Where as he doth also allege this testimonye out of the boke of wysedōe he was takē a waye Sap. 4. that malice shoulde not chaūge his vnderstandyng The which in lyke maner beynge alleged of me you sayd that these brethren haue reiected as that which was not taken out of a Canonicall boke as tho besyde the wytnesse of thys boke the thynge it selfe whiche we would teache by it were not many fest For what Christiā dare denye that the iuste man yf he be preuented wyth death Sap. 4. Popyshe purgatory pyck purse dare deny thys shal be in refreshyng whyche doctrine yf any man shall teache what man hauynge a sounde fayth wyll thynke that he should be resysted In lyke maner yf he shall teache that yf the iuste man shall departe from his ryghtfulnes wherin he hath lōge lyued and shall dye in that vngodlynes wherin he hath liued speake not of an hole yere but only one daye shall go from hence into paynes dewe vnto the wicked and that his formare ryghtfulnes past shal nothynge profyt hym what faythful man wyll agaynesaye thys open truth Furthermore yf it be demāded of vs whether yf he had dyed when he was a iuste mā he should haue founde paynes or reste shall we doubt to answer that he should haue founde reste Thys is all the matter wherfore it was sayd of whome soeuer it was sayd he was taken awaye that malyce shoulde not chaunge hys vnderstandyng For it was spoken of the daūgers of thys lyfe not of the foreknowlege of God whyche knewe aforehande that whyche was to come not that which was not to cōe that is to saye that he would preuente hym with vntymely death that he myght be taken frō the vncerteintie of tentaciōs not that he should synne whych should not abyde in tentacion For of thys lyfe it is red thus in the boke of Iob Iob. 7. is not mans lyfe vpon earth a tentacion But why it is graunted to some to be taken awaye from the peryls of this lyfe whyles they are ryghtful but other beyng iuste are kept in the same daungers by a longer lyfe vntyil they fall from ryghtfulnes Vn sea cheable iugementes but yet iust who knoweth the mynde of the Lorde And yet herby we maye vnderstāde that those iuste men whiche do lyue godly vntyll their olde age and the last daye of thys lyfe ought to glory in the Lord and not in theyr owne merites For he that hath thorowe the shortnes of lyfe taken away the iust man that malice shoulde not chaunge his vnder stādyng doth also in the lōgestlyfe kepe the iuste that malice may not chaunge hys vnderstandyng But why he hath holdē in thys lyfe the iuste that wyll fall awaye whome before he dyd fall he myght haue taken awaye hys iugementes are certeinely moste iuste but yet vnsercheable Seyng that these thynges are true the sentence takē out of the boke of wysedom ought not to haue ben reiected whyche haue ben so muche estemed in the churche of Christ that it haue ben many yeres redde in the place where the readers of lessons do vse to red to the church of Christ haue ben also herde as Goddes worde of all christians euen from the byshoppes vntyl the poorest laye faythful men The scriptures wer redde in the vulgare tonge to the poeple according to s Paulus doctrine 1. Corinti 14. the penitētes and the yonge scolers called Cathecuumini But yf by the testimony of the interpretores of holy scriptures which wer before our dayes I would defende thys doctrine which nowe we are cōmpelled to defende agaynst the newe error of the Pelagians more diligently and more aboūdauntly thē we were wonte that is to say that the grace of God is not geuen after our merites and that it is fre lye geuen to whomsoeuer it is geuen because it lyeth not in mans wyll or runnyng but in the mercy of God but yet to whome so euer it is not geuē by iuste iudgemēt it is not geuen forbecause ther is no vnryghtfulnes wyth God Yf I would I saye defende thys doctrine Men are bent rather to credite doctors then goddes worde by the catholyke interpretures of the holye scriptures that were before our dayes the brethrē for whome nowe we take thys labour would geue place For so you haue sygnifyed by your letters But what nede is it that we shuld serche out theyr workes whych be fore thys heresye dyd sprynge vp had no nede to occupie themselues in aunswerynge to thys hard questiō which out of doute they would haue done yf they had ben by suche heretikes compelled thervnto Whi man of thold doctores speke litle of grace Whervpon it happened that they dyd but briefly and by the waye declare in certain places of their wrytynges what they thoughte of the grace of God but theyr chiefe exercyse was in other matters whych they dysputed agaynst the enemyes of Christes churche notwythstandyng in theyr exhortacions vnto all vertues wherby men serue the lyuynge and true God to attayne eternal lyfe true blessednes and in their assembles or prayers it dyd plainlye appeare of what strength goddes grace was For the thynges that he hath commaunded to be done should not be desyred of God except the doyng of them were his gyft But they that would be enstructed by the testimonies of Ecclesiasticall wrytters or doctours muste preferre thys boke of wysedom wherin it is red Goddes wordepre ferred aboue all doctores he was taken awaye that malice should not chaunge his vnderstandynge before al doctours Forbycause the-noble doctours that wer euen nexte vnto thapostles dayes dyd also preferre it before themselues whych when they dyd aledge it for a wytnes did beleue that thei dyd allege nothyng but the wytnes of God And surely it is manyfest that the moste blessed Cipriane to commende the benefyte of a swyft death dyd dispute that they were delyuered from the daungers of thys lyfe whych do ende thys lyfe wherin men may synne In the same boke amonge other thynges he sayeth Why seyng that thou shalt be wyth Christ and beyng certeine of the Lordes promyse that thou arte called vnto Christe doest not embrace thys reioyce that thou shalt be deliuered from the deuel And in an other place he sayeth Chyldren by death auoyde the daūger of slippery youth In lyke maner he sayth in an other place why do we not make haste and runne that we maye se our countre that we maye salute our parentes A great nombre of our dere beloued parentes brethren and chyldren do tary ther for vs. A'great multytude beyng now sure of theyr own saftie yet careful for oure health desyre our company Wyth these suche lyke sentences in the moste cleare