Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	faith_n	word_n	1,525	5	4.2834	3	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

thynges He therfore that worke all thinges do also worke our beginning to beleue For faith selfe dothe not go before that callyng wherof it is sayd Rom. 11.9 the gyftes and callyng of God are suche that it can not repent hym of them and wherof it is sayde not of workes but of the caller when he myghte haue sayd but of the beleuer Ioan. 15. Faithe is the effecte of Goddes election and callyng the election whych the Lorde signifyed sayeng you haue not chosen me but I baue chosen you For he dyd not chose vs because we beleued but that we myght beleue that we should not be counted to haue chosen him first and then this should be false whych God forbydde you haue not chosen me but I haue chosen you neither are we called because we dyd beleue but we are called that we maye beleue by thys callyng wherof God cā not repent hym thys is Certeinly wrought and performed that we maye beleue Neither is it nedeful to repete the great multitude of suche thynges as we haue before spoken in thys matter To be shorte thapostle also in the wordes that folow this testimony gyueth thākes vnto God for them that dyd beleue not because the gospel was preached vnto them but because they beleued For he sayth In whō also ye beleuyng the word of truthe the gospel of your saluacion wherin you beleuyng Ephe. 1. are sealed wyth the holy spirite of promes whych is the pledge of our inheritance to redeme the purchased possession vnto the prayse of his glory Wherfore I also after that I herd of your fayth in Christ Iesu loue vnto all saintes cease not to gyue thankes for you Their faythe was newe and freshe after the Gospell was preached vnto them For the whych fayth thapostle whē he herd therof gaue thankes to God on their behalfe Peticiōs and th●●keste of depar●ed what be thei Gal. 6. Yf he should haue gyuen thankes to a man for that thynge whych he either supposed or els knewe that he had not done it myght be counted rather flatery or mockery then thankes gyuyng Let vs not be deceyued god wil not be mocked For the beginning faith is also his gyft otherwyse the thankes gyuyng of thapostle myghte worthely be coūted false or of false glorye What meaneth thys is it not euident of whome the Thessaloniās had the beginning of faith for the which neuertheles the same apostle geueth thankes vnto God 1. Thes 2. sayng For this cause we also giue thankes vnto God wythout ceasyng forbecause when ye had receiued of vs the worde wherwith god was preached ye receiued it not as the worde of men but euen as it was in dede the word of God whiche worke in you that haue beleued it What meaneth this that he geueth thankes vnto God for this matter For it is a vaine and foolyshe thynge yf he geue thankes to any for that he hath not done But bycause thys is neither vaine nor folyshe certeinlye God hymselfe wrought this worke for the which he geueth thankes vnto him That when they had receiued of thapostle the worde wherwith God was preached they might receiue it not as the worde of men but as it is in dede the very worde of God The maner of Goddes working in his chosen God therfore do so worke in the hertes of men by that callyng that is accordyng to hys owne purpose wherof we haue spoken aboūdantly that they should not heare the gospel in vayne but that they maye after they haue herde it be conuerted and beleue receiuyng it not as the worde of man but as it is in dede the veray worde of God The .xx. Chapter THys also do teache vs that the begynnynge of mens fayth is the gyfte of God when the Apostle wryteth thus in his epistle to the Collocenses Collo 4. Continue in prayer and watche in the same with thankes geuyng prayeng also for vs that God maye open vnto vs the dore of his worde to speake the mysterye of Christe for the which I am also in bandes that I maye declare it so as it behoueth me to speake Howe is the dore of the worde opened but when the vnderstandynge of the hearer is opened that he maye beleue and that after he haue receyued the begynning of fayth he may allowe whatsoeuer is preached and disputed to the edificatiō of holsome doctrine lest that his herte beynge shute vp thorough vnbeleue he should improue reiecte those thynges that are spoken Wherfore he sayeth to the Corintheans also 1. Cor. 16. I wyll tarye at Ephesus vntil whitsontyde For a great dore manyfest is opened vnto me and ther are many aduersaries What other thynge cā here be vnderstande but onlye that the gospel beyng ther by him first preached that many beleued and also that ther were many aduersaries of the same beleue accordynge to thys sayeng of the Lorde no man cōmeth to me except it were geuen hym of my father Ioan. 6. and vnto you Luc 8. it is geuen to knowe the secretes of the kyngdome of heauen but to them it is not geuē The dore therfore was opened in thē vnto whōe it was geuen but the multitude of aduersaries were of them vnto whome it was not geuen In lyke maner the same Apostle in hys seconde Epistle vnto the same people sayeth 2. Cor. 2. whē I was come into Troa●a for the Gospel of Christ and a dore was opened to me in the Lorde my spirite had no reste forbecause I dyd not fynd Titus my brother but dydding them farewel I went out in to Macedonia Whome bad he farewel but onely them that beleued in whose hertes de dore was opened thorough his preachyng But marke what he addeth but praysed be God sayeth he whyche dothe gyue vs the victory alwayes thorough Christe and doth declare the sauoure of his knowlege in all places by vs For we are the swete smelle of Christ vnto God bothe in them that are saued and in them also that do peryshe to some verely the sauour of death vnto death but to some the sauour of life vnto lyfe Paule ys an inuincible defendor of grace this cause wil then preuaile agenst the tyrāny ād subtelty both of deuel and worlde Lo for what cause the valeant sougeor and inuincible defendour of grace gyueth thankes Lo for what cause he geueth thankes because thapostles are the swete smelle of Christ vnto God both in them that are saued thorough his grace and in them also that peryshe thorough his iudgemēt But that they might be the lesse angry which vnderstād not these thynges he warned whē he addeth and sayeth And who is mete vnto these thinges Not withstandyng let vs returne to the openyng of the dore Wherby thapostle dyd signifye the begynnynge of the fayth of the hearers For what is this prayeng also for vs that God maye open vnto vs the dore of the worde but a moste

therfore in his forknowledge chosen any mans workes which he should gyue hym but he hath in hys for knowlege chosen fayth so that he hath chosen hym whom he knewe aforhāde would beleue in hym to whō he myght geue the holy Goost that by workynge of good workes he myght also attaine to eternal lyfe I had not yet diligētly sought The cause why s Aug. continued solonge in this error Rom. 11. nor yet foūde out what maner a thing the election of grace was wherof the same Apostle sayeth The remnaunt are saued by the election of grace whych verely is no grace yf any merites at al go before it leste that whych is now geuen shoulde not be geuen accordyng to grace but rather as dewtye recompensed to merites Wherfore thys that I sayd immediatly For the same Apostle sayeth it is the selfe same God that worketh all in all 1. Cor. 12. but in no place it is sayde that God beleueth all in all and then after I added For in that we beleue it is our owne but in that we worke wel it is his that geueth the holy goost to them that beleue suerly I would not haue sayd thus yf I had then knowē that the self fayth had ben also founde amonge goddes gyftes whych are gyuen of the same spirite Both then are oures for the choise of wyl yet that notwythstandyng both are geuen thorowe the spirite of fayth and charitie For not charitie only but as it is wrytten Charitie with fayth frō God the Father and the Lorde Iesu Christ And where as a lytle after I sayd thus Ephe. 6. for to beleue and wyll is oures but to gyue to them that beleue and wyl power to worke well thorowe the holy goost by whome the loue of God is spred abrode in our hartes is his This is true but by the same rule both these are also his forbecause he doth prepare the wyl both are oures because they are not done excepte we be wyllyng And by this whiche I sayd also after For neither can we wyll except we be called and whē after callyng we shall wyl our wil and runnyng are not sufficient except God geueth strength to vs rūnyng and brynge vs thether whether he do cal vs And then after I concluded thus It is therfore manifest that it lyeth neither in the rūner nor in the wyller that we worke well but in God that hath mercye thys is a moste true sayeng Rom. 9. There is one peculier callīg that belōgeth only to gods chosen wherof is men on made Ro. 8. this is accordyng to the purpose of God But I dyd speake but lytle of that callyng whyche is wrought accordyng to the purpose of God For thys maner of callynge belongeth not to al that are called but onlye to the electe Therfore this that I sayd a lytle after For lykewyse as in them whome God hath chosen not workes but fayth begynneth the merite that they maye worke thorowe the gyft of God Euen so in them whome he condemne infidelitie and vngodlynes begynneth the merite of paine that by the self paine they may also worke wyckedly this I said moste truely but yet I sayd not that the merite of fayth was also the selfe gyft of God neither dyd I thynke it a thynge worthy to be enquyred for And in an other place For vpon whom sayd I he hath mercy he maketh hym to worke wel and whome he dothe harden he leaueth hym to worke euel But bothe that mercy is geuē to the merite of fayth goynge before and also thys harding to the precedynge wyckednes The whyche verely is true but yet we ought to haue serched further whether that also the merite of fayth do preuent gods mercy that is whether thys mercy is therfore only wrought in man because he was faythfull or whether it was also wrought that he myght be made faythfull 1. Timo. 1. For we reade as thapostle sayeth I haue opteined mercy that I myghte be made faythful he sayeth not because he was faythful It is then geuen vnto the faythful but it was also geuen that he myght be made faythfull Wherfore in an other place of the same boke I sayd most truly For yf not of workes but thorowe goddes mercy we be both called that we mai beleue and also when we beleue it is geuē vs that we maye worke well the Gentyls are not to be enuyed for this mercy neuerthelesse I dyd not there so diligently entreate of that callynge which is accordyng to goddes purpose as I ought to haue done The fourth Chapter YOu se verely what was then my iudgement of fayth workes althoo I traueled in the cōmendacion of god his grace in the which iugement I perceaue that these oure brethren are at thys present because they haue not so muche endeuoured thēselues to profyt and to go forwardes wyth me in readyng my bokes as they they haue in the onlye readyng of them The common fault of al papistes in redyng the doctores whyche gnawe only vpō their errors and depraue al that they haue writtē well as they do the scriptures For yf they had thus endeuored them selues they should haue founde this matter dissolued accordyng to the truth of the holy scriptures in the first boke of the two which I wrote in the begynninge of my Byshopryke vnto Simplitianus of blessed remembraunce by shop af the Churche of Millane successour vnto S. Ambrose except peraduenture they neuer sawe them Which yf it be so I pray you cause that they mai haue the sight of thē I dyd fyrste speake of the fyrst of these two bokes in the second boke of my retractacions where as my wordes by these Amōge the bokes sayd I which I made beyng Byshoppe I wrote the first two vnto Simplicianus byshop of the churche of Millane the successour of the moste blessed Ambrose of diuers questions wherof I bestowed two in my first boke that touche matters that are entreated to the Romanes The first of these questiōs is of that which is wrytten what shal we thē say is the lawe synne God forbyd Rom. 7. vnto that place where he sayeth who shal delyuer me frō this body of death The grace of God thorow Iesu Christ our Lord. These wordes of the Apostle the lawe is spiritual but I am carnal and the reste which declare the battayle betwene the spirite and the fleshe I dyd so expounde as thoo thapostle had described a man beyng yet vnder the lawe and not vnder grace For longe after I came to the knowlege that those wordes and that more truely myght be also vnderstand of the spiritual mā The latter question in this boke reacheth from that place where he sayeth neither was it so wyth her only Rom. 9. but also when Rebecca was with chylde by one I meane by our Father Isaac vntyl these wordes where he sayeth except the Lorde of hoostes hadde left vs seede we should haue ben made

herte godly thoughtes wherby he maye haue fayth Gala. 5. that maye worke by loue The whych goodnes to receyue kepe and in the same to go forwardes cōtinually vnto th end we are not able to thinke ani thing as of our selues 2. Cor. 3 ▪ but oure ablenes cōmeth of God in whose power ar both oure hertes and thoughtes Wherfore of two infātes that are bothe fast wrapped together in the bādes of original synne why thys is taken and he forsaken All are not called alyke of two vngodly persones that be nowe of age and discrecion why thys is called after suche a maner that he maye folowe the caller but the other either is not called at al Of two godly persons or at the lest wise is not called after suche a sorte that he maye folowe the caller the iudgementes of God are vnsercheable Notwithstanding this ought to be moste certeine to the faythful that the one is of the nombre of the predestinate but the other is not For yf they had ben of vs sayeth one of the predestinate 1. Ioan. 2. whiche out of the Lordes breste dyd sucke thys secrete they had vndoubtedly continued wyth vs. What meaneth thys I praye you they were not of vs for yf they had ben of vs they had certeinly continued wyth vs Were they not both created of god bothe borne of Adam both made of the earthe and of hym whych said I haue made all breath Esay 57. Dyd they not both receyue soules of one and the selfe same nature Laste of all were they not bothe called and folowed the caller bothe of vngodly iustifyed and both renewed by the fountayne of regeneracion But yf he whych certeinly knew what he said should heare thys he might aunswere and say These are true and accordyng to all these thynges they were of vs neuertheles by a certeyne other differēce they were not of vs For yf they had ben of vs they should vndoubtedly haue continued wyth vs. But in conclusion what is thys difference God hys bokes are open Goddes boke let vs not turne awaye our face The deuine scripture dothe crye let vs therfore gyue eare They were not of them because they were not called accordynge to purpose Roma 8. They were not electe in Christ before the makyng of the world They were not made heires thorough hym Ephe. 1 They were not predestinate accordynge to the purpose of hym that worketh all thynges For yf they had bene so they had ben of the nombre of thē and should wythout all doubt haue continued wyth them For that I maye omitte to declare how possible it is for God What god can do yf he wyll to conuerte the willes of men vnto hys fayth that are turned from hym and are agaynst hym and so to worke in their hertes that they may not gyue place to any aduersities neither beyng ouercome by any maner of tentacion should departe frō hym Forasmuche as he can bryng this also to passe as the Apostle sayeth that he wyll not suffer them to be tempted 1. Cor. 10. aboue that they shal be able to beare The .ix. Chapter THat I maye therfore I saye omitte to declare this certeinly god could knowynge aforehande that they shoulde fall awaye haue taken them out of this lyfe before thys should haue happened Shall we returne agayne thether that we maye yet dispute how folyshly it is sayde that deade men shal be iudged also for those synnes whyche God knewe aforehande that they would do yf they had lyued The whych is so repugnaūt to a christian vnderstanding and vtterly to mans iudgement that I am also ashamed to confute it For why may it not be said that the gospel it selfe bothe was preached in vayne wyth so great labor and sufferyng of the saintes and is also yet so preached yf mē might be iudged also without the hearing of the gospell accordyng to the disobedience or obedience which god knewe aforehāde that they shoulde haue had yf they had herde it Luce. 10● Neither should Tyrus and Sidō haue ben damned altho more easelye thē were those vnbeleuyng cyties wherin the myracles and signes of the Lorde Christ were wrought For yf they hadde ben wrought amonge them thei had done penāce in ashes and sackeloth as the wordes of the truthe do testifie in the whych hys wordes the Lorde Iesus do declare vnto vs the depe mistery of predestinacion For yf it shal be demaunded of vs why so great miracles were wrought amonge them whyche beholdynge them would not beleue and were not wrought amonge them which should haue beleued yf they had sene them what shall we aunswere Shall we make that aunswere whych we haue before made in an other boke where as I aunswered to syre certeine questions of the Pagants neuertheles wythout any preiudice of other causes whyche maye be founde out by wyse men For when it was demaūded why Christ came after so many ages I made thys aunswer as ye knowe that in those times and in those places whē wheras the gospell was not preached he knewe aforehāde that they would all be suche at the preachyng therof as were manye in hys corporall presence whyche would not beleue in him Io. 11.12 no not after he had raysed vp the deade In like maner a lytle after in the same boke in the same question what maruel is it said I forasmuche as Christ dyd knowe the worlde to be so full of infideles in the formar ages This answer may serue for our tyme also that he would not and that vp on good cause preache vnto them whych he knewe aforehāde would neither beleue his wordes nor myracles Certeinly we can not saye thus of Tyrus and Sydon and in them we knowe that these iugemētes of God do appertaine to those causes of predestinacion wythout preiudice of whyche hydde causes I sayd that I made then this aunswere For it is an easye matter to atruse the infidelite of the Iues that spronge of fre wyll The frutes of frewyll Math. 11. whyche would not beleue so great miracles wrought amonge them Which the Lord rebukyng reproued and sayd wo be to the Lorozaim and Gethsaida for yf the myracles had bē wrought in Tyrus and Sydon whych haue ben wrought in you they woulde longe ago haue done penaunce in ashes and sackclothe But are we able to saye that the people also of Tyrus and Sidon would not haue beleued yf suche myracles had ben wrought amonge them or els that they should not haue beleued yf they had ben done amonge them The Lorde hym selfe doth wytnes that they should haue repēted with great humilite yf so be those sygnes of Goddes myracles had bene wrought among them And neuertheles they shal be punyshed in the daye of iudgemēt altho wyth a lesser punyshment then those cyties that would not beleue by the miracles that were wrought amonge them For the Lord sayeth after neuertheles