Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	contrary_a	exceed_v	great_a	56	3	2.1254	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

nature of Angells and man had sinned that is to say had done that which not God but their owne nature willed yet did hee effect that which himselfe would haue done by the will of the Creature whereby that was done which the Creatour was against making thereby a good vse of euilles as himselfe is absolutely good to the condēnation of those whom he hath iustly predestinated to eternall punishment and to the saluation of those whom in mercy hee hath predestinated to grace and fauour For in respect of their owne natures they did that which was against the will of God But as touching the omnipotencie of GOD they would by no meanes haue done the same In which acte done against the will of God his will was wrought by themselues and their owne meanes And therefore bee the workes of the Lorde exceeding great and inscrutable in the accomplishment of all thinges which hee will haue done in so much as by a maruailous and vnspeakable meane that commeth not to passe besides his will which is cleane contrary to his will Because it should not bee done but by his permission neither yet doth he permit the same to bee done vnwillingly but with his will Neither would he being God suffer that which is euill to be done but that in respect of his omnipotencie hee could make that which is euill to become good CHAP. 101. That the good will or disposition which is in man doth many times dissent from the will of God And many times the euill will and disposition of man agreeth with GODS will SOmetimes out of a good dispositiō mā willeth that which is repugnant to Gods will although the same bee better by many degrees and more infallible then mans will for Gods will cannot be euill As for example If a good sonne desireth the life of his father whose death also God in a good disposition doth desire On the contrarie it may bee that man is willing to haue another thing come to passe in an euill affection which God desireth also in a good disposition As for example if an euill sonne desire the death of his father and God would haue the same also in the first of these two examples man would that which God would not but in the second man wold that which God also would and yet notwithstanding the godly disposition of the first man doth better agree with the good wil of God albeit his will was contrarie to Gods then the impietie of the second man although hee willed the same which GOD also willed The onely difference therefore in this case is what it is which man willeth and what may agree with the will of God and to what ende euerie mans will tendeth wherby it is either to bee approued or disallowed For God doth accomplish certaine of his wills being good or to a good ende by the euill desiers of euill men as namely in that action wherein Christ was slaine for vs by the malicious Iewes through the good will of the father Which fact was helde to be of that consequence for goodnes as that the Apostle Peter being in his will against the suffering of Christ was therupon called Satan by him which came to be slaine Againe how good and charitable seeme the dispositions of the godly faithful to be which would not haue had Paule the Apostle to haue gone to Ierusalem to suffer iniurious dealings in that place according to the predictions of the Prophet Agabus albeit God vvould that hee should suffer the same for a testimonie of the faith of Christ being therin the Martyr of Christ In which action he did not execute his good will and pleasure by means of these good dispositions appearing in the Christians but by the maleuolent wills of the Iewes wherin they which vvere against his will were rather Gods than they by whose willinguesse that was done which was desired because they did it out of an euill disposition being Gods agents who performed it by them out of his gracious and good disposition or vvil CHAP. 102. That nothing commeth to passe or is done without the will of God which is also iust how diuers soeuer BVt the wils of Angels or men good or euill hovve diuerse soeuer they happen to be vvhether they vvill the same that GOD vvil or the contrary yet is the will of the Almightie neuer hindered but alwayes hath his effect which can neuer bee euill in it selfe because also when it doth inflict euils vpon any persons it is iust and right which being iust is by consequence not euill Almightie God therefore whether out of his owne commiseration hee hath mercie on whom hee will haue mercie or in his iudgement doth obdurate whome hee will haue so doth not any thing that is vniust neither doth hee any thing against his owne will but all things which he will CHAP. 103. How this saying of Paul is to bee vnderstood namely God would haue all men to be saued ANd when by this saying of Paule wee heare and likewise reade in holy scriptures that hee would haue all men saued albeit wee certainely knowe all men bee not saued yet ought we not therefore to derogate any thing from the most omnipotēt will of God but so to vnderstand that which is written Who will haue all men to bee saued as though he should say that no man is saued but whome hee will haue saued Not because there is not any one of mankind but such as he wold haue saued but rather that there is not any man saued but whome hee will haue saued and therefore hee is to be prayed vnto that he would saue vs because if hee will haue it so it must bee so of necessitie For the Apostle treated of prayer to bee made vnto God wherupon hee grounded this former speech For in the same sense wee vnderstande that sayinge which is written in the Gospel Hee which enlightneth all creatures not because there is not any man that is not illuminated but because there is not any man illuminated Or else it is is taken in this sense Which would haue all men to bee saued not because there was not any that hee would not haue saued which refused to performe the vertue of miracles amongst such as hee s●eth would haue beene brought to repentance if that worke had beene performed But that by al men we shuld vnderstand all sorts of men of what differēces or distinctions soeuer As kings and priuate persons noble and vnnoble highe and lowe learned and vnlearned stronge and weake and the wittie dullards and fooles the rich the poore and persons of meane degree men and women infants children youths betweene 12. 21. years yong men elder persōs and olde men men of all languages conditions arts and professions or whosoeuer being in the innumerable varietie differences of dispositions and consciences or knowen by anyother differēces amongst mortall creatures For what is there amongst them out of which God wil not by his onely son

defended against the detractions and slaunders of those which hold varietie of opinions that is a doctrine of greater labour and circumstance For the accomplishment whereof the hand must be filled not with a short Enchiridion but the breast inflamed with a vehement affection CHAP. 7. In the Apostles Creed and the Lords Praier those three principall positions touching the seruice of God namely Faith Hope and Charitie be contained and most briefly deliuered FOr this matter looke vpon the Creede and the Lords praier Then the which what is there to bee heard or read of greater breuitie or what more easily committed to memorie Because therefore mankinde in respect of sin was pressed down with the heauy burthen of miserie and stood in neede of Gods mercie and that the Prophet foreseeing the time of Gods fauour saith And euery one which calleth vpon the name of God shall besaued for this cause was the Lords praier vsed Howbeit the Apostle after hee had cited that Propheticall testimony to set forth the mercy of God hee forth-with laieth down this also saying How can they call vpon him of whom they haue not beleeued For which cause the Creed was deuised In which two wordes looke vpon these three things Faith beleeueth and Hope and Charitie bee our Orators But without faith these two cannot be by which reason faith also is a partie in our petitions Whereupon it is said How shall they call vpon him of whom they haue not beleeued CHAP. 8. What difference there is betweene Hope and Faith of what things Faith doth consist and of what also Hope Also what Christian Faith did properly apprehēd Finally that the knot and bond of these three vertues namely Faith Hope and Charity was not to be seuered or diuided amongst themselues NOw what can be hoped for which is not beleeued But yet on the contrary something may bee beleeued which is not hoped for For which of the faithfull doe not beleeue that there be punishments ordained for the wicked yet doth he not hope to taste therof Which punishments who so beleeueth may fall vpon himselfe and is inwardly troubled with the horror thereof in the vanishing cōceit of his own minde that man is more rightly said to feare in this case then to hope Which two wordes Lucan distinguishing doeth thus describe them The feareful man may yet haue hope Howbeit on the other side it is not so properly spoken by an other Poet though he be the better in reputation If I could hope for no more griefe but this Finally diuers in the rules of Grammar doe borrow this word for an example to shewe how improperly it is vsed who say he vsed that word sperare which is to hope for or in stead of timere which is to fear Ther is a faith therefore both of euill things of good because both good and bad be beleeued and that with a cheerefull and not a fearefull faith There is a faith also of things past things present and things to come For we beleeue that Christ died which is already past We beleeue that he sitteth at the right hand of his father which is at this instant We beleeue that he shall come to iudge a thing that shall be A. faith likewise of things appertaining to our selues and also of things concerning other men For euery man beleeueth that he had a beginning and therefore that hee was not from euerlasting whereof there bee many semblable instances Neither do we onely beleeue many things touching other men in matter of religion but likewise also of Angels Hope also is not but of good euents and not also but of things to come properly likewise concerning him who is thought to put a trust and confidence in the same Which being so Faith is to bee distinguished from Hope as well by a difference agreeing with reason as with the sense of the word For as touching those wordes non videre that is to say not to see in that sense Faith and Hope be all one For in the epistle to the Hebrewes which testimony the famous defenders of the Catholique doctrine haue vsed Faith is said to be a knowledge of things which be not seene Although on the other side when any man shall say that he beleeued not either wordes witnesses or any reasons but things present which he plainely saw that is to say grounded his faith thereupon seemeth not to be so absurd ●s that he may be rightly reprehēded in the sense of the Word out of the which it may be said vnto him Thou didst see therefore thou didst not beleeue Wherupon may be gathered that it is no consequence that the thing is not to be seene which is to be beleeued But indeede wee doe more properly call that faith which as the sacred scriptures haue taught vs is of things inuisible Touching Hope also the Apostle saith that that hope is no hope at all which is of things visible For to what ende doth a man hope in those things which he seeth But if wee hope for those things which wee see not we patiently tarry in expectance thereof Whereas the godly doe beleeue that good things shall fall vnto their portion it is as much to say as they bee hoped for of the good But now what shall I say of Loue without which Faith is of no force for indeed Hope cannot bee without Loue. Finally as the Apostle Iames saith The very Diuels doe beleeue and tremble howebe it they neither hope nor yet loue but rather feare in belieuing that the same shall come to passe hereafter which wee doe hope for and affect For which cause the Apostle Paul doth allow of that faith which worketh by loue and which also cannot bee without hope To conclude therefore neither loue can bee without hope nor hope without loue nor either of them without faith CHAP. 9. For the vnderstanding of Christian Faith the tedious and darke knowledge of naturall causes is not needfull but only the knowledge of that cause which is the efficient of all things the same beeing God that trinitie that is to say the Father Sonne and Holy Ghost WHen the question is therefore What we ought to beleeue in matter of religion in this case the nature of things is not so curiously to be looked into as it is of them whom the Greekes call Naturall Philosophers Neither let it be fearefull to any Christian if hee bee ignorant in some thing touching the force and number of the elemēts the motion order and effects of the planets the celestiall globe the kinds and natures of liuing creatures hearbs stones springs riuers mountaines as also of the distances betvveene places and times the signes of imminent stormes and sixe hundred the like matters which they haue found out or else doe impute to their ovvne inuention Because they haue not been the Authors of these things albeit they vvere inducd vvith excellent vvits feruent in desire full of leasure discouering some things by humane coniecture and

yet the first death whereby the soule is compelled to forsake his body nor the second death whereby the soule is not suffred to depart out of the body that shall bee punished should euer haue happened to man if no man had sinned And truely the punishment of such persons shall be most easie who besides the guilt of originall sinne haue not added more thereunto of themselues and amongst those additionall sinnes euerie mans damnation shall be the more tolerable by how much the lesse hee hath sinned in the first life TOVCHING ETERnall life CHAP. 94. That the blessed in the state of eternall life which by Gods mercie they shall obtaine shall most fully perceiue the force of Gods grace WHen the reprobate of Angells and men shall remaine and haue their being in the place of euerlasting punishment then shal the blessed more sensibly feele and vnderstand what the fauour and grace of God hath voutsafed vpon them Then shall appeare in the euidence of things themselues that which is written in the Psalmes To thee O Lord shall I sing mercie and iudgement Because no man is deliuered from euerlasting destruction but by a mercie not due vnto vs by any specialtie of debt nor any againe condemned to eternall death but by a iudgement duely inflicted vpon him CHAP. 95. In the life eternall wee shall knowe why rather they then the other were the chosen of God AT that day it shall bee reuealed which now is concealed as touching the two infants whereof the one through the mercie of God was to bee chosen the other in his secret iudgement to bee refused in which iudgement hee that shall bee elected shall vnderstand what in iustice was due vnto him vnlesse mercy had holpen him why he rather then the other was elected whē the cause was alike to both Why miracles or strange works were not done amongst some which if they had beene done such persons should haue repented and yet were done amongst those concerning whom God did know that they would not beleeue For the Lord doth plainely affirme Woe to thee Corazin Wo to thee Bethsaida for if in Tyre and Sidon those great workes had been done which were do●e amongst you they had long sithence repented in sacke-cloath and ashes Neither therefore would not God vniustly haue them to bee saued when as they might haue beene saued if they woulde Then shall that appeare in the clearest light of wisedome which the godly in this world doe apprehend by faith That is to say howe certaine immutable and most effectuall the will of God is how much he can do and yet will not and that he willeth not that thing which he cannot performe as also how truely it is sung in the Psalme Our God which is in heauen aboue hath done all things in heauen earth which hee would Which assertion is not true if hee would haue had somthings yet did thē not and which had been more derogatorie did not therfore accomplish it by reason the wil of man did hinder the performance of that which the omnipotent would haue done And therfore there is not any thing acted vnlesse the omnipotent would haue it so either in suffering it to be done or effecting it himselfe TOVCHING GODS Omnipotencie CHAP. 96. That God is said to be omnipotent because all thinges that bee are by his wil or permission neither can hee bee crossed by any creature NEither ought wee to doubt that God doth well in suffering of euills whatsoeuer to bee done For his permission thereof is not without a iust iudgement And no doubt but that euerie thing is good which is iust Although therefore these thinges which be euill in that they are euill cannot be also good yet is it good that there be not onely good but euill actions also For if this were not good that there should be also euils the Almightie who is good would not by any meanes suffer the same To which Almightie as it is no doubt easie to doe what hee will so is it as easie for him not to permitte that which hee will not haue done Which vnlesse wee doe beleeue it shaketh the verie foundation and beginning of the confession of our faith whereby wee doe confesse that we do beleeue in God the father almightie Neither is he truely called omnipotent for any other cause but because he can doe whatsoeuer hee will Neither is the will of the Almightie interrupted by the will of any creature TOVCHING GRACE and Predestination of the Saints CHAP. 97. The question is whether certaine things which God would haue done may bee crossed by men that they cannot take effect WHērefore wee are to consider how it is said of God in that which the Apostle most truely affirmed Forasmuch as God would that al should be saued For seeing not all but the most part or greater number is not saued it seemeth therefore that that which God wold haue done is not done mans will forsooth resisting Gods will For when the cause is examined why all bee not saued it is wont to be aunswered because they themselues will not haue it so Which saying cannot bee extended to infants in whom ther is no power to will or nill For that which infants do by instinct of nature if the same were ascribed to their wil when in baptisme they resist and shrinke from that water as much as they can by that reason wee should affirme that they were saued against their wils But the Lord speaketh more plainely in his Gospel talking with the wicked Citie How often sayth he would I haue gathered together thy children euen as the henne doth her chickens and thou wouldest not as though Gods will were ouerruled by mans will and that men being most weake of all creatures by their vnwillingnes hindering the same the most mightie could not accomplish that which hee desired Where then is that his omnipotencie whereby hee did all things in heauen and in earth which hee would if hee would haue brought home the lost children of Israell and did it not Or rather would not that Citie that hee should bringe home her Children and yet notwithstānding whether shee would or noe did not the Lorde reduce such of them as hee would for as much as both in heauen and in earth hee did not will certaine thinges and doe them not dooing some other things which hee would haue done but hee did whatsoeuer hee would CHAP. 98. Albeit God can when hee will conuert the euill dispositions of men yet doth hee iustly although hee doe not reforme the same and when hee turneth them vnto him hee doth it of his owne meere grace and mercie WHo moreouer is so wickedly vnwise as that hee will affirme that God cannot make good when hee will the euill dispositions of men which of them hee will when he will and where hee will Howbeit when hee doth it hee doth it of his owne mercy and when hee doth it not he doth it not by reason of

such as bee baptized and dead they become actions of thankes-giuing for such as were exceeding good and peace offrings for such as were not exceeding euill albeit for such as bee exceeding euil these helpes preuail not at al after they are dead howsoeuer they which be liuing do take comfort thereby And to whom soeuer these things shall bee auaileable they bee either auaileable to the full remission of their sinnes or else that thereby their damnation may be the more easie and tolerable Animaduersions vpon the 110. Chapter How far forth the godly workes of the liuing doe releeue the dead Neither is it to be denyed that the soules of the dead c. SAint Augustines greatest blemish in all this booke is contained in this Chapter as Danaeus saith this error of his growing out of the doctrine of Purgatorie which of a little sparke grewe to a great fier the opinion of that time being that the soules of men being not reprobats were after death releeued and purged from their sinnes by the charitable prayers of the godly that liued Which opinion was rather destroyed then founded out of the word of God Howbeit hereupon afterwardes grewe praiers for the dead Masses Anniuersaries and indulgences the cause thereof being imputed to a booke which Augustine did write touching the care that was to bee had of the dead the same being ●reduced by the fau●tors of that error of praying for the dead that his book being writtē to those onely and chiefly who were desirous to knowe whether it were auaileable to a christian after death that his body should be buried apud sanctial●cu●us memoriam his meaning therein being corrupted by other mens interpretations And howsoeuer hee thinketh in this Chapter yet Augustine was not permanent in that opinion For he writeth in other places That there can bee no helpe of mercy performed by the ●ust to the soules of the deceased although the godly were neuer so much inclined to mercy in that case because the sentence of GOD is immu 〈…〉 being alreadie pronounced of them at their death For saith hee in an other place Gods iudgement hangeth not in suspence touching the soules of the dead but is instantly giuen and certainely set downe Because as hee affirmeth as euery man dyeth so is hee iudged of God neither can Gods sentence be altered corrected or diminished Seeing therefore Augustine is not constant herein himselfe wee ought not to bee mooued by his assertion because it wanteth the true leuain of Gods word and assurance or warrant of faith Danoeus moreouer affirmeth that in the celebration of the Lords supper at the first there was a commemoration of the dead Martyrs of God who dyed memorablie and triumphantly for the name of CHRIST to incourage others to bee resolute and constant in the profess on of the Gospell Afterwards in time the memorie of them beganne to be celebrated in that 〈◊〉 of the L. supper which were no martyrs at all but dying desired that they might bee remembred in the celebration of the same And so at length euery one that was baptized was remembred therein as Austin writeth in this place wher he calleth the Lords supper a sacrifice because as hee saith in his 10. booke De ciuitate Dei and 20. Chapter It is the Sacrament of the sacrifice of Christ For it is the commemoration of Christ his death and our thansgiuing for so great a benefit at Gods hand Anselmus also saith that which men call a sacrafice is a signe of the true sacrifice In which sense the auncient writers called the Lords Supper a Sacrifice not because Christ himself should again be offered vp by any mortall Creature This appellation therfore doth nothing at all releeue either the Papists or their Masse Besides it appeareth in many of Saint Augustines writings what hee calleth a Sacrifice that is to say either workes of mercy towards our selues or towards our neighbours which bee rendred vnto God as also the prayses celebration of Gods name In other places of scripture and of his owne workes hee sheweth by what reason euerie Christian is a Pr●est The frequent deuotions vsed in the Church is the principall reason mouing Saint Augustine to thinke the soules of the godly deceased to bee releeued by the almes and prayers of the liuing because they began to be commonly and vsually performed in the Church for the dead Howbeit M. Caluin asketh how or by what warrant out of Gods word or example men dare do this Against whom if it bee replyed that in the 2. Maccabees 23. v. 44. it is written That it is godly to pray for the dead I aunswere that the excuse of the author is to be read appearing in the 15. Chapter From thenceforth it is not said that Iudas did sacrifice for the dead And these words Pium est ergo it is godly therefore be contained in the glosse and are no part of the text The ancient writers vsed fower reasons or arguments chiefely to make them beleeue that these things were truely obserued in the Church for the dead The first was drawen from that which Luke doth write touching Lazarus and the rich glutton To which I aunswere that that whole storie or narration was but a parable and if any the like reason be collected from that place for reliefe of mens soules by the liuing after death I may as well gather out of the same that soules haue teeth a tongue and an hand Augustine himselfe affirming that this argument is weake and noddeth The second argument is this Why say they doe men that dye make wills if they can receiue no helpe or reliefe by the liuing This matter is aunswered againe by Augustine writing vppon the hundred and eigh●th Psalme Because there is saith hee a naturall care of posteritie ingrafted in all the godly while they liue vsing no wayes the crewell and profane speach of Nero saying When I am dead Let there be a confusion of heauen and earth The thirde argument is this why say they shuld the soules of the godly being dead appeare vnto the liuing if they felt not an effect of the workes of the liuing or that the liuing againe had none affinitie with them or did not belong vnto them I aunswere to this that the soules themselues are not sent but that these visions if GOD will so haue them appeare are presented vnto them by the dispensation of his prouidence for the comfort of the godly and terrour of the wicked being done by the operation of Angels and sometimes also by the power of Satan And where Augustine saith in his booke De cura pro mortuis cap. 15. that certaine which were dead we set vnto those which were liuing namely Samuel And on the contrarie amongst the liuing Paule was taken vp to Paradise I say plainely saith hee that this reason is weake and reeleth Their fourth and last reason is this The godly be taken out of this world before those euils which God meant to