Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	grace_n	sin_n	venial_a	1,078	5	13.4942	5	false

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

doers you shold haue no thanke of god for you haue euen as you haue deserued Take exāple of our master Christ which once died for our sins the iust for the vniust a good man for shrewes and noughly liuers That so he might offer vs vp to god the father not being noughty as we were before for so we shoulde be no pleasaunt offerynge to almighty God but we must be by example of him Mortified in flesh and quickened in spirit Like as he died for our sinnes and roose againe for oure iustification so muste we be mortified and muste dye to all carnalitie and sinne so that there be none left aliue in vs. And we must be viuificate and made aliue in spirite so that our liuyng be all spirituall good and godly pliant to the inclination of the holy spirit This example of our maister Christ saint Peter brought in to teach vs that thei that being good and vertuous yet suffreth vexatiō and trouble they folow Christ whiche in like maner suffered iniuries paines and passion that he neuer deserued Some there be that by their vexation and trouble that they suffre amēdeth their liues leaueth their vices knoweth god cōmeth to goodnes And they maie be cōpared to y e blessed theife that was condēned to death for his former giltes faults yet in his paines hangyng on the crosse he came to the knowledge of Christe called for mercy had mercye came to paradice to saluation Others there be that for all the paynes and punishementes vexation and trouble that they suffer be neuer the better but bee rather worsse and worsse fretynge chafynge cursynge and blaspheming against God These be like the thiefe on the left hand which for his faults was hanged on the crosse and there hanginge rayled against Christe as others did and descended into hell to paynes euerlastynge The newe translation readeth this place Mortificatus quidē carne viuificatus autem spiritu speaking of Christ which was mortified in the fleshe bodely diyng for vs and was viuificate and euer aliue in the spirite for his soule neuer dyed in signe and token that by his example we shoulde likewise do gostly diynge to all carnalitie and euer liuinge spiritually as I saide afore In quo his qui in carcere erant spiritibus veniens predicauit This text is diuerslye expounded one way thus In which spirite bi which he was euer aliue Christ came and preached to the spirites that were in prison whiche once were harde of beleue when they loked for Goddes pacience and longe sufferance in the dayes of Noe while the Arche or greate shippe was a makinge in whiche shippe a fewe that is to saie viii liues were saued bi the water lifting vp the shippe a flote from the daunger of drowning Christ came in spirite and preached to the spirites that were in pryson The workes of the whole Trinitie be al one outwarde amonge the creatures as I haue manye times tolde you therfore in that that almighty God inspired the blessed patriarch Noe to preach vnto the people of his time penaunce and amendement of lyfe it maye be saide that the father in spirite preached to the people then beinge in pryson and that the sonne in spirite preached to the same prysoners and that the holy goste in spirite preached to the same people For the whole trinitie inspired Noe to preache therfore it is true that euery persone in trinitie did it And so it mai be said that Christ preached to theim for that is true of the seconde person in trinitie is true of Christe Per communicationem idiomatū As we say the sonne of god is a man and a man is the sonne of God And so we say that the sonne of god suffred death on the crosse that a man made the starres in the skye Because of the perfit vnion and knot of the godhead to the manhode in one person and the same person that now is incarnate and made man did it And he preached to the Prysoners that were dull in beleuyng Noe tellyng theim Gods commination and threatenyng to destroy the world wyth water except they would amende And yet they were hard of beleue and loked for more fauour at Gods hand and for longer pacience and forbearynge theim and so trifled tyll the floude came vpon thē and drowned them They were in pryson sayth s Peter whiche after this exposition must be vnderstande morally in as much as they were bounde as prysoners by the bondes of sinne as the prophet speaketh Funes peccatorum circumplexi sūt me The ropes of sins haue wrapt me in rounde aboute and likewise speaketh the wiseman Pro. v. Iniquitates sue capiunt impiū funibus peccatorum suorum constringetur His owne iniquities taketh the wicked persone and wyth the ropes of his owne sinnes he shalbe strayned knit And in that case were the people of Noes tyme for all mankinde had corrupt his way and the maner of his liuing Omnis caro corruperat viam suam Gen. vi All flesh all men left vertue and liued insolently viciously This is one exposition of this text of s Peter But this exposition though it be good catholike yet it semeth more moral then litteral because it taketh the name of the prison of them that were in pryson morally for the custome vse of sinne not for a place where a prisoner is kept in paine sorow to his displesure it taketh the prisoner for him that is intangled poluted defaced with the deformity of customable sinne This prisoner though he be in extreme peril daunger of soule yet not knowyng the case that he standeth in maketh merye fealeth no harme nor paine but counteth hym self most at liberty at hartes ease Therfore I thinke s Peter speaketh of the spirits or soules of thē that woulde not regard the exhortation of Noe made vnto thē for amendmēt of their liues tyll the very floude came vpon thē And then seing the water rise higher higher men and women and other liuynge creatures perishe in the same floude and that there was no place able to saue them from drownynge they toke remorse of conscience and repentaunce as well for their hardnesse of harte contemnynge Noes exhortion as for their owne naughty liuynge so callyng for mercy were receyued to mercy saued their soules Yet in asmuch as the gate to heauen was not opened bi Christ thei were staied in the skirt of hel a place prouided by GOD to receiue their soules that died in the state of grace and in Gods fauour in whiche if they hadde any thinge to be purged as for venial sinnes or for lacke of sufficient satisfaction for mortall offences done by their life tyme hadde first greuous paines for their purgation and then consequently were receiued into Abrahams bosome a place of tranquilitie rest and quietnes where they had no sensible payne They hadde none other paine but onlye the paine of

w t loue cxciiii d The Wiues by their faith and good conuersation may conuert the husbande folio cccvii d Wyfe must be first taken and afterward proued otherwise then any other marchaundise fol cc b Wicliffes heresies when they troubled this realme xix a Vix saluabitur iustus is expounded fol. cclxxviii a Women when they woulde be sene to care leaste for their heare or lockes then they care moost fol. ccxviii d Womens heare is many times disgised fol. cxcix a Women whose honesty is light chepe be moste curiouse in disgisinge them selues Eodem c Woman is the weaker vessel is declared fol. ccvi b. Women of Rome in olde time knew not the vse of wine folio ccxxxiiii b. Worme of riches is pryde fo cccv b Women be no meet hearers of moral philosophy xxxiii a Women how they shuld lerne for their soul helth xxxiiii a Woman was last made and first in faute Eodem b. Women haue taught men witte fo xxxv b Worme and not a man why Christ was so called lxxviii b Worldly inheritaunce hath .iii. noughtye properties cxx c Wronges when we ought to remitte them and when we may redresse them fol. xcvi a Wronge there is none when the thinge commeth of mere grace fol. lxxv d Wyues deseruinge to be beaten reneige their wiues state and tourne to the seruauntes state againe fo cciiii b X. XAntippa Socrates wyfe cast a chamber vessell on his heade and what he sayd then fol. cciiii c. d Y. YOnge men be no mete hearers of morall philosophye folio xxxiii a. b. Yonge in age and yonge in maners Eodem clviii b Yonge men must gentilly do after their elders fo ▪ clvii d Finis ¶ The first sermon containing an introduction to the whole matter of the vii giftes of the holy goste And treatyng of the two first giftes called the spirite of sapience and the spirite of intelligence THe blessed euangelist sanct Iohn in the first chapiter of hys gospel after he had somewhat touched the ineffable coeternitie of the second person in trinitie the sonne of God with God the father cōsequently he descendeth to his temporall generacion in fewe woordes comprising the same verbum caro factum est et habitauit in nobis That worde of God the second person in trinitie was cōtent to come alowe and to take our mortal nature vpon him and to dwel among vs not with any diminutiō or decay of the godhead for the infinite glorye of God suffereth neither augmentacion or increase neither decreasyng or decay It is euer one after one maner though it pleased him to hyde the glory of his godhead for a season as condescending to the infirmitie of them that he should be conuersaunt withall and to teache vs the waye of humilitie and that is it that saint Paule sayth semetipsum exinaniuit formam seruiaccipiens He withdrewe his mightie power frō his operacion for if he had shewed it in his owne lykenes all the worlde had not been able to haue receiued him He kept a lower port euer vsing humilitie and lowlynes sufferyng the paynes of our mortalitie with all the despites that the Iewes did to him tyll in conclusion he came to his paynes on the crosse in his painefull passion And that he withdrewe his power from his operacion in the tyme of his bodily presence heare on yerth appeareth euidently by this that if it had pleased him he might aswel haue indued his disciples with the cōforte of the holy ghost whyle he bodily taried among them as to haue differred it tyll the commyng of the holy ghost by sensible signes at this holy tyme of whytsontide In a long sermon that he made to his disciples afore his passion among other holesome lessons he sayd thus vnto thē Expedit vobis vt ego vadā c. It is for your profite that I go from you for if I go not from you the holy ghost wyll not come to cōfort you I haue yet many thynges to teache you but as yet ye can not bear them away but when the spirit of truth the holy ghost cōmeth he shall teache you all truthes necessarye for you to knowe But good lorde what sayst thou Nowe we can not vnderstande suche thinges as we be to be taught than we shal vnderstand How may this be Is he greater of power then thou art Can he do more in teching vs then thou canst do thy selfe good maister Christ to auoyde this scruple doubt āswereth saying No syrs I do not say this for any impotencie in me or for any inequalitie betwixt the holy ghost and me for the thinges that he shall teache you shewe you he shall not speake them of him selfe but of me The cause why I say so is this Omnia quae habet pater mea sunt propterea dixi de meo accipiet annunciabit vobis All thinges that my father hath be myne all power all knowledge all connyng be equally and aswel in the sonne as in the father and in the sonne frō the father like as he hath his generacion production beyng of the father therfore sayth Christ the holy gost shall take of myne and shall shewe it you teach it you for when he shal sensibly come among you he shall shewe you my fathers pleasure which is all one with my pleasure All that he shal teache you he shall take and learne of my father and of me Like as he hath his beyng of my father and of me and as he is the infinite and ineffable loue of my father and of me Thus sayd Christ vnto his disciples for in very deede all the workes of the whole trinitie be al one vndiuidid outfurth among creatures Loke what one person doth the same thyng doth all thre persones likewise Therfore there was nothing that the holy gost taught y e Apostles but Christ could haue taught it them if it had pleased him But he reserued left this power of instructing and cōfortyng the Apostles and others by them vnto the holy gost the third person in trinitie lest if Christ had done all himselfe they would peraduenture haue thought there had be no holy ghost at all or els that the holy spirit had not been of equal power with Christ and with the father of heauen In very dede afterward there risse a pernicious sect of heretikes as Arrius and his faction whiche merueilously troubled al the world in their time saiyng that the seconde person in trinitie was but a creature and lesse of nature power then the father And that the holy ghost was also a creature and a minister and messager of the father and of the sonne and lesse of power then either of them both Because Christ would not haue his disciples to erre in this point he reserued the best porcion of learnyng of godly comfort from them that the holy spirit might teache it them for their comforte that so they might knowe the dignitie of the

done whether it be good or yll .ii. Cor. v. And so Christ sayde that when he shoulde come in his glory with his aungels then he shall pay euery one accordinge to his dedes These wordes are greatlye to be feared for he sayth not that then he wyll geue after his mercy to euery one but after theyr owne dedes here he is mercifull there he wyll be all rightuous therfore the longer that he loketh for oure amendemente here so muche more greuouselye he wyll do vengeaunce yf we wyll not amende This iudgemente is greatelye to be feared for the hyghe wysedome of the iudge and for the cleare knowledge that he hath for al thinges be naked bare and opened to his eyes as well the secrete thoughtes of mynde as open deedes there shall nede no wytnes to accuse the synners for theyr owne consciences and theyr thoughtes shall be the accusers and wytnesses of theyr owne iniquitie accusinge or excusynge in that terrible daye Roma ii His fyrste comminge to take oure nature vpon him was in infyrmitie weakenes and pouertie but his seconde cōmynge that shall be to this merueilous iudgemente shall be in myghtye power and maiestie His power is almightye in it selfe and besyde that all the worlde wyll take his parte and fyghte wyth hym agaynste lewde synners there shall be no man to speake or to entreate for them and then he wyll be verye terrible and angrye to reproued synners in so muche that they shall wysshe the mountaynes and hylles to fall vpon them and to hyde them from the angre of the Lambe Oh merueylous agonye and furye of mynde that they shall be cumbred wyth to be so afrayde of a Lambe He wyll shewe him selfe very amiable pleasaunte and comfortable to his electe people and therefore to theym he wyll be as a Lambe and to the others wonderous sore and greuous THe nynth article of oure fayth is of the thyrde personne in Trinitie the holye Gooste expressed by Saynte Iames the sonne of Alphey called Iames the lesse because he came later to be CHRISTES scholer then the other Iames the Sonne of Zebede of whome I spoke in the thyrde Article This is the article I beleue in the holy Gost. Like as we must beleue on the father on the sonne so must we beleue on the holy Goost for he that beleueth not on all three persons taketh no profite beleuinge on one or twayne of them for this is the catholike and common fayth to beleue one God in Trinitie and a Trinitie of persons that is to saye thre persons in one Godhead The holy Goost the thyrde person is brought forth by the fruitefull will of the father and of the sonne as the equall wyll and loue of them both of equall mighte and power and maiestie with the father and with the sonne on whome we muste beleue After the article of beleuinge on the holy Goost conuenientlye foloweth two other articles concerninge the workes of grace of the holy Goost One is of the worke of grace in gettinge that thinge that is good the other in amouing and auoydinge that is yll OF the fyrst grace Symon the Apostle called Chananeus and Zelotes putteth the tenth article of oure crede saying The holy catholike Churche the communion of sainctes After the myndes of some holy doctors we may not saye properlye that we beleue in the holye Churche or on the holy Churche for the Church is not God on whom we beleue as is aforesayd it is the house of God Albeit if we say so it may be allowed as S. Paule praysed the Collossen i. for the fayth and charitie that they had in Deo in omnes sanctos on God and on all holy persons because that by theyr fayth and charitie they extended theim selues to God and all good men So in as much as we extende and set forth oure selues to conforme our selues to the vnitie of all holy churche and to the communion and company of all holy folkes by our fayth adourned with charitie mouinge our selues to suche conformitie in perfection of life we may by that reason saye that we beleue on the holye Churche and on the communion of sainctes This Churche is called holy as for a distinction and difference from the Churche that the prophete speaketh of saying I hate the churche of imaginers of mischiefe dissention and debate For suche Churches be not holy but rather yll and very noughte It is also called holy because the people and company of the same be washed from the vncleanes of sinne by the holy Sacramentes of the church takinge their efficacitie and strength at the bloude of our Sauiour Christ. It is called catholike that is to say vniuersall or whole ouer all the world not mutteringe in sundry corners or countreys as heretikes haue imagined theyr Churches There can be no greater treasure no greater honour gottē then to haue the grace of the lyuely fayth of this vniuersall churche This fayth saueth sinners worketh miracles ministreth Sacramentes who so euer he be or in what state or condition so euer he be yf he be not in this fayth of the catholyke churche he is no true christen man neyther can be saued lyke as there was no man nor woman saued aliue in the great floude that was in the tyme of Noe but onelye they that were within his great shippe The communion of sainctes or of holy persons that is to saye like as I beleue the holy churche to be one and holye and that yf I will be saued I muste conforme my selfe to that vnitie not swaruinge from it by heresies or dissention so I muste in perfection of lyfe conforme my selfe to the felowship and companye of holy persons as well of them that be nowe aliue as of them that be departed to God afore vs. For if we wyll haue communion or felowship with the sainctes or holye men in euerlastinge life we muste studye to folowe them in liuinge for they muste perceaue in vs somwhat of theyr vertues that so they may vouchesafe to pray for vs to almightie God And although we can not suffre martirdome as some of them did yet at the lest wise we must by example of them repugne and resist yll and vnlawfull concupiscence and the rather by their prayers that so we may obteyne forgeuenes of oure sinnes hauinge a merueylous good helpe thereto by the holy Sacramentes of this catholike churche whiche sacramentes all holye men and women commoneth and vseth felowlike pore and riche all together And by the vnitie and communion in the fayth and Sacramentes of this holye churche we receaue as well the merite of Christes passion and of his holy lyfe as of the good liuinge and good dedes of all holye people beynge all one knitte together by the liuelye fayth of the sayde catholike Churche according to the prophetes sayinge I am partaker of al them that feare the O Lorde And therefore euerye true lymme of the sayde Churche is partaker of all the good