Selected quad for the lemma: cause_n
Text snippets containing the quad
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A01463
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A declaration of suche true articles as George Ioye hath gone about to confute as false
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Gardiner, Stephen, 1483?-1555.
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1546
(1546)
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STC 11589; ESTC S102856
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115,978
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363
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world not to cōtente your eyes but haue shewed my self not dismaied with your controlementes yet I confesse I haue by your occasion at some time called for grace to refrayne worldly tentacions Your cause I iudge extremely nought to thextinction of goddes honour and subuersion of the worlde and therfore the more ye mislyke me and the wurse ye speake of me the more cause haue I to thanke god to suffer so easely for his sake as your malyce and enuye shuld engendre me an honest reputacion in the world in honest mens hartes to be noted aduersary to you And as I lerne in the scriptures and suche holy men as haue expounded them whereby to iudge your enterprise abhominable So the malicious rayling of you that be the maisters and the spitefull hatred without cause of them that be your scolers daily more and more confermeth vnto me the detestable noughtynes of that ye intend The falsehed ye teache in the vnderstandynge of scriptures corrupteth all other truthes in you and transformeth them into lyes Your learning can not be of god that preache so lyke the deuyll How so euer ye diffame me of crueltie I knowe it is not my faulte and yet I am a synner and haue many other faultes I neuer enterprised to defende the truth but in my place of ordre where the kynges moost excellent maiestie hath placed me farre aboue my deserte and expectation You triumphe out of your place make your self high iudge of the realme whereunto god hathe not called you Can ye fynd in your hart to do so much iniury to the kinges maiesty as to thinke the state of this realme to be directed not by his high wisdom to whom god hath cōmytted it but as I such other for our purpose as ye note wolde haue it gouerned And if ye thinke therin otherwise then ye saye as for the mutual intelligence in the fraternite ye can not in your absence but knowe howe publique thinges go is this the charitable diuise in the brotherhed to chose out me for a raylynge stocke and in iestinge at your pleasure of me brynge to the kynges maiestees knowledge that ye wold he shuld here spoken of you Suppose ye the kinges maiestie can not vnderstand what ye meane by Winchester when ye attribute all the fashion of the state of the realme to Wynchester call the actes that myslyke you Wynchesters all statutes Wynchesters all iust punishmentes howe so euer ye cal them Winchesters and charge al vpon Wynchester that in so doynge ye name Winchester not for Wynchester but vse the name of Wyn. in stede of that ye dare not name and speake oute Ye abuse herein to muche the kynges maiesties moost excellent giftes I am ashamed that any part of his maiestees glorye in defense of religion frō your corruption shulde be deriued vnto me by any meane who haue deserued no part of it And so shall it appeare in th ende howe soeuer ye sclaunder it in the meane season I wyll no further aunswer to your raylinges in the conclusion of your boke but exhorte you to call for grace that ye maye turne as Ieremie saith and clappe your selfe on the hyppe remembre with repentaunce how many mens consciences ye haue perplexed with your controuersie in religion and labour as ye can to refourme what ye may Ye haue scourged vs sharpely with youre owne torment in the meane seasō If I delited in your punishmente as ye wolde it were persuaded of me I coulde not wysshe you a more myserable state then thus to here you rore and crye oute lyke beastes by excesse of malyce to speake ye wote not what Prison bodelye death be not estemed of al men alyke and ye haue vsed them for a tyme as false wytnes to conferme youre falsehod for truthe with sclaunder of the iuste mynysters therof Nowe that hath for a whyle ceased and ye by lurkinge be at libertie in talke ye haue so disgorged your abhominacion that laye hydden in your breste as no man lenger nede doubte what ye be We coulde neuer get so muche by examinacion as ye confesse in bookes and professe Ye shulde by iustice haue died with opinion of symplycite amonge some nowe ye lyue with a manifest declaracion what ye haue euer ment and intended Ye sette your selfe in pryson of an encombred conscience dye dayly yet liuing in prosecutynge youre mischeuouse enterprise But returne you vnto God returne to youre soueraine lordes obeysaunce returne to be a good christen man and an english man For what so euer our faultie workes haue ben they nothing serue to the iustificacion of youre doctryne Let vs all praye together for mercye mercye mercye nowe mooste necessarye vnto vs. The name and workes of god haue ben so familiar in our talke that the reuerent feare of his maiestie is almost extinct amonges many Vnhappy be we in whose tyme learnynge shulde be ministred to suche effectes God graunte vs to knowe hym truely and according to his wyll so to worshyp and honoure him in bodye and soule togither as all contencions debates malice and hatred clearely extirpate and pulled out we maye lyue here lyke christen men with christen men and englyshe men with english men which of a good season hath ben by dissention of opinions somwhat letted and hindred whereof those haue mooste cause to be sory to whom any part of the faulte may be ascribed And yet all must be sorye for that is amysse eche man for his part begyn to amende with the prayer of the churche continually praye Deus qui errantibus ut in uiam ueritatis possint redire ueritatis tuae lumen ostendis da cunctis qui professione christiana censentur illa respuere quae huic inimica sunt nomini quae sunt apta sectari Per christum dominum nostrum Amen ¶ Imprinted at London in Aldersgate strete by Iohannes Herforde at the costes and charges of Robert Toye dwellyng in Paules church yarde at the sygne of the Bell. Anno dn̄i 1546.
be infallible yet it is not the cause of all that is knowen for in knowledge god onely seeth moost perfitly the workes of al natures as they be and mannes reason that wolde fynde faulte can not considre goddes knowledge to be in prioritie to goddes decre to create man wherby that knowledge as it folowed and was no cause of it so it coulde be no cause whye to alter it and then carnall reason muste be aunswered as in the lyke a carnall man wold iudge A carpenter that determineth to make a house and therein a doore yf he hadde therewith the gyfte of prophecie to knowe thynges to come and so to se that theues shoulde after go in at that dore and robbe the house wolde ye call in mans reason the carpenter the cause of the robbery because he made the house with a dore at whiche dore he sawe the theues shulde entre If the carpenter were charged in reason therewith and with his knowledge before he wolde for him self say I made a house whiche of conuenience to be a house required a doore and therefore I made the doore not for the theues thabuse it which I sawe wold folowe but for the owner to well vse it and then if the carpenter did therewith before bydde the owner take hede of the daunger lyke to folowe what canne be sayde further to the carpenter who myghte reasonablye alledge yf he shoulde haue made no dore at al he shulde not haue made a coÌ„uenient house for withoute a doore it hadde not ben perfitelye a house Can anye man further replye to this carpenter onlesse a man wolde saye that the carpenter was also after the thefe hym selfe as men wyll not feare to saye of god blasphemouslye that he is the auctoure of euyll Nowe if carnall reason muste nedes admytte this in the carpenter whye shoulde the same reason spurne agaynste God to make hym the cause because when he sawe howe man wolde abuse free wyll which he gaue hym that yet god gaue it hym where the deuyll entred as at the doore and robbed him God gaue man that excellente gyfte of free wyll for an ornamente and a conuenient vse and admonysshed man to beware of the misusynge of it to disobedience gyuynge a lawe to be obserued as matter wherin to exercyse his free wyll If God hadde made man withoute free wyl and immutable he hadde not ben then properly man hauynge mutabilitie to good and euyll as a difference from god a body corporall to differre from aungels and free wyll and free choyce to differre from other beastes vnreasonable And is not he a ioylye workeman that wolde deuyse to haue God doone otherwyse then he hathe or elles because malyce haue wrought in maÌ„ malyce wold take god for immediate cause of all the is done which were abhominable blasphemouse abhominatioÌ„ withoute all reason and agaynste all lerninge God is the superior cause without which nothinge worketh â—ynne is of â—an and the â—uyl and caÌ„â—t be of god â—ho is all â—odnes as lerned men haue discussed it in actu substracto but mans free choyce and the deuyll adde the myschief to euerye acte where any is and be the immediate causes thereof who although they haue god author of their beynge yet he is not author of their noughtines whiche is caused by their corruption engendred in them by their fall from god And thus thou seest good reader that yf reason shulde contende with reason in discussion of goddes workes necessite shuld be excluded and not implyed in goddes prouydence election or predestinacion For god Quos presciuit predestinauit of whiche worde presciuit the holly fathers learned men and deuoutlye learned as afore haue noted goddes election to be accordynge to his knowledge of them who shuld receyue and reteyne with perseueraunce gods giftes Saynte Aâ—gustine in â—sideration â— goddes eleâ—on agreeâ— not througâ—ly with othâ— Mary sainte Austen troubled with the pelagians who for confirmation of their error searched out places of scripture and writhed them violently as heretiques alwaies do to their purpose so extollinge mans endeuor as they dyd iniury to the speciall grace and gyftes of god for auoydynge thencombre of these subtyll heretiques thoughte not necessarie to folow the rest in that poynte whereby to note the cause of goddes election to be any wyse referred to thendeuor of man but only to be in gods wyll whych is most iust and wherein is no acception of persons And yet s Austen doth not so dissent from the other fathers for auoyding the pelagians as he doth any thinge fauour thopinion of them â—aynte Auâ—yne abhorâ—th necessite who nowe a daies by vnderstandynge of those actes of election and predestinacion in god wolde establysh mere necessitie And as for my selfe myndynge to speake of this matter Forasmuche as I haue sene saynt Austen in this poynt dissent from other not with contencion but rather thereby to exclude the matter of argument that myghte serue the Pelagians I haue not made foundacioÌ„ to discusse thelection predestinacion of god after those deuout mens consideration but by declaringe what blyndnes men haue in goddes workyng to put men in remembraunce to worshyp that truth and confesse oure ignoraunce â—ccasion taâ—en of a disaâ—ement in â—mine part â— contemne â—l But somewhat wyll here be gathered by the waye that men dissente from men doctours from doctours fathers froÌ„ fathers and why shulde we then saith your sect regarde men doctours or fathers but all resort to the very fountayne of gods word and thence fetche pure syncere clene vndefiled water and not to resorte to mens puddelles that bâ— myerie troubled and not clene If saynt Austen dare disagre froÌ„ the rest whye may not I disagre from him ê™ you and from the rest also and cleaue onely to goddes worde Gods worde is the lyfe whether shulde we go but thither and there is playnes God sayth he is omnipotent and he sayeth truely He saith he knoweth all and he sayth trulye He sayeth he worketh all in all and he sayeth trulye He sayth I haue made the wycked to the euyl day he sayth truly He sayth there is none euyll in the citie but he hath made and he sayth trulye God sayth he hath indurate the harte of pharao And he sayth trulye And alwaye god sayeth truelye And all men be lyers as Dauyd sayth Filij hominuÌ„ vsquequo diligitis uanitatem queritis mendacium Ye chyldren of men ye loue continually vanitie and searche out lyes Hereunto I wyll say somwhat â—n aunswer that of God here be rehersed manye truthes as they be spoken trulye And yf they were also truely vnderstanded then al were well and playne And they say men be lyers therein they saye also trulye â—en â—e all â—ned to lie â—ut do not in â—ll thynges â—e saynt Peâ—er lyed not â—onfessynge 〈…〉 But yf the scripture affirming men to be lyers shulde be also perpetually verefied in them whom god endueth