Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	justification_n	2,857	5	9.3476	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01463	A declaration of suche true articles as George Ioye hath gone about to confute as false	Gardiner, Stephen, 1483?-1555.	1546 (1546)	STC 11589; ESTC S102856	115,978	363

without the workes of the lawe that he mente by the workes of the lawe but cyrcumcysyon and the other ceremonies nowe abrogated and not the lawe of the commaundementes Then let him heare Paule expownynge hym selfe of what lawe he mente aunswerynge to suche obiections By the lawe sayth he cometh the knowledge of synne and I hadde not knowen concupyscence to haue ben synne hadde not the lawe sayde Thou shalt not haue any concupiscens or lust And then when he wrote his pys●les circumcision and the rytes and ceremonyes were abrogated amonge the christen Iewes and the Gentyles neuer were bounde to them as was Abraham iustyfyed by fayth onelye ere the lawe was wrytten and before he was cyrcumcysed And Peter sayd that this same lawe whyche Paule excludethe from iustificacion and Wynch calleth his condiciō is a yoke importable whiche proueth it not to be circumcysion nor anye of their ceremonyes of Moses lawe for these were lyght enoughe to beare lyghter and easyer then to not luste or desyre any thynge agaynst goddes wyll or for a ryche man to forsake all and gyue it to the pore or for Wynchester to caste of his pride his bisshopryke with all his vaynglorye and to become the humble poore pure persecuted preacher of goddes worde It is redde that therewas one man that by suffring doynge and fulfyllynge the lawe of the commaundementes came to heuen euen christe onelye In Math. we reade of a nother yonge man that wolde go to heuen by doynge some good workes askynge Chryste Good Mayster what dedes shall I do to haue lyfe eternall whose mynde Chryste seynge dydde set hym but certayne of the easyeste commaundementes to fulfyll them And he sayde as for these I haue done them alredye wel then sayd chryst or rather so thought If ye wyll nedes go to heauen by doyng I shall set you to do such dedes as I knowe well ye wyll neuer do yea they be impossible for you to do thē euen to sell his substance and to geue it to the poore and so to folow hym now goyng forth to Ierusalem to suffer death What dydde this man I praye you howe farre went he with Christ thinke you went he not his waye heuyly from christ And yet wyll Wynchester go to heauen by doynge and fulfyllynge his harde condicion I dare saye he wolde skratche his head twise as dydde this ryche man ere he solde his bysshoprike and hadde gyuen it to the poore And therefore christe pronounced that it is impossible for such riche men to come to heauen God therfore trusted vs so litle with the fulfyllynge of the lawe and so by this condicion to come to heauen that he toke it out of our handes layd it vppon his sonne christes backe to be fulfilled For yf he had left our saluacion in our owne handes to be deserued by our workes we had ben al dampned Vvinton̄ Your hādeling of this my conclusion declareth plain that ye vnderstād not what ye say nor of what thing ye affirme and that I leaue to the iudgement of the reader with remēbraūce of that I haue before written For ye fondely improue a conclusion which myght stand be true with your fonde paradox of only fayth iustifieth onlesse in teaching ye wyl so handel the matter as Barnes did that a mā is iustified before he beleueth For and if beleue go before iustification as a cause doth theffecte then seing in scripture belefe is called a dede and proceding from the gift of god must nedes be a good dede it foloweth necessarily Ergo I may by gods gift do a good deede before I am iustified But I moued Barnes of a deede before belefe that is that lerning to beleue by hearing sermons or reading wherin the grace of god prepareth mans wyll as scripture sayth So truly do you saye whē ye cal me pelagian I asked Barnes of that deede whether it were good or no and proued it good And then bicause it is done before iustification I brought the conclusion aforesayde wherof ye take occasion to be ioyful in the mery moneth of May. All which your iestinges I can so wel digest as I am not ashamed to cause thē to be rehersed in this boke bicause the buddes of your fruteful lerning may appeare to considre what frute we may loke for of thē As for the matter of iustificatiō by faith and workes was not ment betwene Barnes and me to be spoken of in this conclusion and so therin ye striue not with me but with your self beat your owne shadow in stead of an aduersary Where ye thinke I am not so ignoraūt in my grāmer as to englyshe the text of saynt Paule Fides que per dilectionem operatur Fayth which is wrought by charitie and make operatur a uerbe passiue ye thynke not amisse if I shulde englysshe it worde for worde But as for the sense because scripture doth attribute life to charite withoute which fayth remayneth dead I se no suche cause of absurdite as ye fynde to saye fayth is set a worke by charite The enterprise of thes● s●eres is worldly an● they set it furthe wit● prophecies other worldly vanities and the good lerned men of the Greke churche expounde saynte Iames after that sorte And as for suche vanitie in prophecies if ye do regarde them in the peruerting of iustification you and Barnes with your secte were that company who haue so confusely handled that matter as ye make iustificatiō before al faith in hym that is onely moued to beleue Considre with your self whether this turnynge vpsidowne in consideratiō of the doctrine in iustificatiō .xl. yeres past may be verified on you or me I affirme the same iustificatiō that was thē taught you be the turners Ioyes pr●phecy note● him self an● he seeth it not so by your owne prophecy be noted for Antechrist I gyue no credite to suche prophecies but because you do I allege youre owne prophecie for your owne confusion Blynde men ●ee nothinge and as ye can not se goddes truth whiche ye beleue not so ye can not se the true sense of your owne prophane prophecie whiche ye beleue And yf ye wyll nowe go backe from youre backewarde iustificacion after your accustomed maner then must you place the studyouse worke of learnyng our belefe and likewise the worke of baptisme the worke of beleuing and the worke of loue to be before iustification and some of them in the thefe hangynge on the crosse God iustifieth no man without the gyftes of fayth and loue this ye graunt whiche when man receyueth he receiueth by thē iustification wherin I call mans deserte and merite onely the vsing of the benefites offred of faith and loue And other deserte and merite man can not haue For what hath any man good that he hath not receyued And therefore the commaundemente of loue with oure hole hartes c. is not so extreme as ye make it to a christen man whose faythe speakethe to

of God do I not make god auctoure of fayth wher by is assured knowledge of gods wyll and pleasure conteynynge the condicion of oure estate required to enioy theffecte of christes passion whiche is the summe of that I said hitherto Nowe when ye reherse for mine article as foloweth This faith is a good gyft it is good and profitable to me It is good and profitable to me to do well and exercyse this fayth Ye note me to haue spoken a sorte of good wordes but suche as I spake not in dede be in dede nothynge to the purpose And it had ben a coold speache to say fayth is a good gifte it is good and profitable it is profitable to me to do well I that had called faith the gyfte of god necessaryly before all requyred for knowledge it had ben worship fully spoken afterwarde to saye fayth is a good gyfte by laken as though any gyfte of god coulde be otherwyse then good Barnes wyt was more fresh ●r●de that ex●ed grace ●rred al in ●arnes and many mo our matter more lyuely quycke thē to make these articles as ye note them And they serue nothyng to the cōclusyon that ye reherse afterward ergo by the gyft of god I may do well before I am iustified And that was in dede the mater proponed betwene vs. whether a mā myght haue grace to do well before he were iustified For maister Barns had affirmed that albeit god saith we must forgyue our neyghbour to obteyne forgyuenes of god yet he said that god must forgyue vs first before we forgiue our neighbour For elles to forgyue oure neyghbour were synne by the texte that ye brynge in All that is not of fayth is synne A true sayeng but brought in to subuerte truth as the deuyll dyd scripture And in this dreame was Barnes that folowyng the newe scoole of extremites he denyed al degrees of grace as you do said A man could do nothyng good or acceptable before the grace of iustificatiō For cōfutation wherof I agreed fyrst with hym and he with me of the former proposicions and came to this that we must haue fayth firste of all to knowe what we shulde beleue After this I asked him if a gentile felte him self moued to go heare a preachynge or rede some parte of scripture whether wolde he cal it wel done of him to go to the sermō rede the scripture or were it synne because it was before faith He said it was good And then I said it must nedes be so for it was of God profitable to hym And thereupon folowed the conclusion that ye laughe at ergo a man may do good before his iustification Barnes was not contente in dede with the conclusion And whē he sawe that he coulde improue none of the partes wherof it folowed Then began he to saye that suche a gentyle so moued to go to the sermon or to rede scripture was then iustified of god in that mocion And then I replied Ergo men be iustified before fayth and so were it by Barnes false that onely faith iustifieth for this man was iustified without faith For howe shulde he haue faith before he hadde harde when faith is of hearinge as saint Paule sayth But to defend and maintaine his first fonde saieng that a man can do no good thinge before he be iustified he was faine to maynteyne that a man is iustified before he heareth and before he beleueth and so confounded he the degrees of gods workynge in time in vs. Fyrst to call vs and then to iustifie vs as saint Paule declareth it Those he hath knowen he hath predestinate and those he hath predestinate he hath called and those he hath called he hath iustified and those he hath iustified he hath glorified So as callynge whiche god doth by many meanes is before iustification at the lest in ordre or els if we considre no prioritie in gods workinge in time in vs we must aswell say god hath glorified vs when he doth iustifie vs as that he hath iustified vs ●erard that ●ffred with ●arnes had preached at the callynge of vs. And in dede one of Barnes companions had preached that God had iustified vs before the beginninge of the worlde puttynge no difference betwene iustificatiō in time and predestination and election that God worketh aboue tyme and such a cōfusion ariseth where men will take vpon them to affirme that they vnderstande not And because they neyther done mind to do anye good dedes they wold perswade to the world the we cā do no maner of good dedes tyll we haue no nede of them for our saluacion that is to say til we be iustified and clerely in goddes perfyt fauour and assured by our owne belefe of lyfe euerlastynge I speake cōfuselye of workes of iustice and workes of penaunce together whiche they do not distincte as appereth by Ioye in the laste article but for doctrine I saye with saynte Austine that bona opera iusticie sequuntur iustificationem and opera penitencie precedunt and as though we shulde saye to god Giue me my wages aforehande and make me sure that I shal haue heauen and then I professe I wil forgeue my neighbour Then I wil fast the true fast from synne Then I wil pray Then I wyll do almose Then I wil loue mine enemy For then I can do it And before the al our dedes al our thoughtes be synne Ne man can haue grace to do any of these before iustification And so if belefe be requyred before iustification there aryseth then a maruelouse perplexytye howe I shuld worke well the worke of beleefe before I am iustified But as we say my synnes be forgiuen because I beleue so bycause my synnes were forgyuen I dydde beleue And for defence hereof they enter into a darker matter of goddes priuie counsayl of predestinacion and make predestination the next and immediate cause to our saluacion Predestinacion And then as all the worlde hath almost lefte doynge so they shulde leaue talkynge of workes yea and faith also and saye that men be saued by predestination For god hath so appoynted whose wyll in them that be predestinate shal be fulfylled and in them that be reprobate can not be withstanded Voluntati enim eius quis resistit And so when men haue so longe stryuen to atteyne knoweledge of the truth and babled of faith and workes without atteynynge eyther of both then as men do that be wery of all together they resort to the ydle reasonynge as the Grekes cal it That shal be shal be And as god hath appointed so must it be and god knoweth who be his and he wyll lose none of them And al beleued that were preordinate to euerlastynge lyfe and they that be indurate can not heare or se for god hath blynded them finally all thinges come to passe by an absolute necessite and so mannes lyfe death manours behauour state condicion and