Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	charity_n	faith_n	justification_n	2,032	5	9.8267	5	true

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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

peaceable gentle easy to be persuaded full of mercy and good frutes inestimable wythout simulacion See you not I praye you howe wysedome commeth downe from the father of lyght replenyshed wyth many great vertues For euery good gift as the same Apostle sayth and euery perfyte gyft is from aboue Iaco. i. commynge downe from the father of lyght Why then that I maye let other thynges passe do we rebuke the vncleane and contencious vnto whome neuertheles we preache that chaste and peaceable wysedōe is the gyfte of God neither are we afrayed lest they beyng troubled wyth the vncerteintie of Goddes wyll should finde in this preaching more desperacion then exhortaciō And should be stered vp wyth the good or pricke of rebukyng not againste themselues but rather agaynste vs because we do rebuke them hauyng not these gyftes whiche we saye are not gotten by the wyll of man but gyuyng thorowe the lyberalitie of God Furthermore why dyd not the preachynge of thys grace feare thapostle Iames himself to rebuke the vnquiet and to saye yf you haue bytter enuyeng and strife in your hertes reioyce not neither be lyars against the truthe Iaco. 3. thys wysedome descendeth not from aboue but is earthy and naturall and deuelyshe For where enuyeng and stryf is there is vnstablenes and al maner of euell workes Therfore lykewyse as the vnquiet ought to be rebuked both by the testimonyes of Goddes worde and also by the self dedes of oures whyche these haue common wyth vs neither is thys correction hyndered because we preache that peaceable wysedome is the gyfte of God wherby the contenciouse are corrected and healed euen so infydeles or they that continue not in the fayth ought to be rebuked notwythstādyng the preachyng of the grace of God wherby bothe faythe it selfe also and continuaūce in the same Iaco. i. are commēded to be the gyftes of God For altho wysedome is obtayned by fayth as Iames hymselfe when he sayde yf any of you wante wysedome let hym aske of God that gyueth aboundauntly to all men and casteth no man in the tethe and it shall be gyuen hym he added by and by but let hym aske in fayth nothyng doutyng neuer theles because fayth is geuen before he dothe aske it vnto whome it is gyuen we maye not therfore thynke that it is not the gyfte of God but that we haue it of our selues because it is geuen vnto vs wythout askyng For thapostle sayeth moste manifestly Ephe. 6. Peace vnto the brethrē and charitie wyth faith from God the father and the Lorde Iesu Christ He therfore that is geuer of peace and charitie is also the giuer of faith For the whych cause we beseche him not only to encrease fayth in them that already haue it but also to gyue fayth to thē that haue it not Neither do these for whose sake we speake these thynges Our aduersaries crye after the same maner whych crye out that by the preching of predestinasion and grace exhortacion is hyndered exhorte men vnto those gyftes only whych they contende not to be gyuen of God but to sprynge of our selues as is the begynnyng of fayth and cōtinuaūce in the same vnto th end whych certeinly they ought to do so that they should only exhorte the infydeles that they myght beleue and them that are faythfull that they myght continue but as for other whych they together wyth vs denye not to be the gyftes of God that they may wyth vs ouerthrow the Pelagians error as is chastite continency pacience and suche other whych are obtayned by fayth and wherby men lyue godly They oughte onely to declare that men should aske these of God and pray vnto God that he wold gyue these bothe to themselues and to others but they ought not to exhorte any man to take and reteyne these But seyng that they do also exhorte men vnto these giftes as they may do and in exhortyng confesse them selues to be mē they do declare manyfestly that exhortacions either to beleue or to continue vnto the ende are not hyndered by thys kynde of preachynge bycause we preache that these also are the gyftes of God and that no man haue them of hymselfe but they are geuen of hym But that euery man thorowe his owne leudnes forsaketh fayth when he gyueth place consenteth vnto tentacion wherby it is wrought in hym that he dothe forsake fayth who denyeth thys But we shuld not therfore say that perseueraunce in faythe were not the gyfte of God For he that sayeth leade vs not into tentacion dothe aske thys dayly and yf he be graciously herde he receyueth this and therfore he dayly prayeng that he may continue do certeinly put the hope of hys perseueraunce not in hym selfe but in God But I wyl not amplifie thys matter with my wordes but I leaue it rather to he iudged of themselues that they maye perceyue what maner a thing that is wherin thei haue persuaded themselues Are not owr aduersarcis also persuaded euen thus that by preaching of predestinacion the people are rather brought in to desperacion thē exhorted to lyue godly Thys is euen as muche as yf they should say that a man muste then dispaire of hys saluacion when he hath learned to put his hope not in hymself but in God when as yet the Prophete cryeth Iere. 17. Cursed is euery one that putteth hys truste in man These gyftes of God whych are geuen to the chosen that are called at cordynge to the purpose of God amonge the whych the begynnynge of fayth and perseueraunce in the same vnto th ende of thys lyfe as we haue proued both by many reasons Fol. 100. and also by the wytnessynge of many authorities certeinly these gyftes of God I say are not for knowen of God yf ther be no such predestinacion as we defende But they are foreknowen thys is therfore the predestinacion whych we defende The .xviii. Chapter VVherfore the same predestinacion is sometyme sygnifyed by the name also of foreknowlege as thapostle sayeth God hath not caste awaye hys people whych he knewe aforehande Thys that he sayeth he knew afore hande is not truely vnderstande Rom. 11. but by thys he dyd predestinate as the circumstaunce of the selfe place dothe declare For he spake of the remnauntes of the Iues that were saued when the reste dyd peryshe For before he said that the prophet had sayde vnto Israel Esa 63. Rom. 10. all the daye longe haue I stretched forth my hādes vnto a people that beleueth not but speaketh agaynst me and as thoo he hadde ben aunswered What is therfore become of Goddes promises made vnto Israel he added straitwayes I saye then hath God caste awaye hys people God forbydde For euen I also am an Israelite of the sede of Abrahā and of the Tribe of Beniamin as tho he should saye for I am also of the selfe people Then after he added that wherof we nowe speake God hath not caste

veray and only spouse of Christ Iesu our Lord Thou shalte therfore in these bokes gentle reader perceyue as I haue sayd the true catholyke doctrine of our saluacion and of all matters that depēde and are annexed to the same as what is the veray original cause of our saluaciō after what maner and sorte we are fyrst called vnto saluacion by what and whose meanes and deseruynges we so continue that we attayne the fruicion of the same in th end why al are not so called that they may folowe and obey the caller howe weake and vnable mans wyll is either to come to God or to continue in hym vnto th ende whether we be saued that is predestinate called iustifyed glorifyed frely thorowe the onely grace and fauoure of God by faythe in Christe Iesu or by the preceptes of good lyfe For thus S. August speaketh De spiritu littera Cap. 13. we conclude sayeth he that a man is not iustifyed by the preceptes of good lyfe but by the fayth of Iesu Christe That is not by the lawe of workes but by the lawe of fayth not by the letter but by the spirite not by the merites of dedes but by grace frely geuen I praye you whiche of vs all whych are iudged and proclamed by our aduersaries to be new fangled and lyeng preachers dyd euer preache more largely or otherwyse of the doctrine of saluacion and iustificacion then S. Aug. haue here wrytten I beseche the cōsyder and marke S. Aug. wordes well and then I doubt not but that thou shalt perceiue manyfestly that our aduersaries declare themselues moste shameles reprobates whyche are not afrayed in theyr frantyke furious mode to call that doctrine whych is onely auncient true and heauenly new fangled and abominable 2. Tim. 3 Neuertheles as the madnes of Iannes and Iambres that resysted Moses was euidēt vnto al mē euen so I doubt not but that thou mayest perceyue that S. Aug. dothe discouer here the madnes of these sorcerers whyche can none otherwyse beyng destitute of the trueth mayntayne their madnes but by violence and tyranny as theyr cruell enterpryses and procedinges do manyfestly declare to all the worlde thys daye That thou be not therfore deceyued and bewytched thorow their incantacions Gala. 3. reade diligētly I say these bokes of S. Aug. whervnto I haue in th ende annexed the determinaciō of two auncient councels that conferme the truthe of S. Aug. doctrine And yf any thynge peraduenture shall seame vnto the harde to be vnderstāde I wolde haue the to consyder that S. Aug. do in some places here intreat of goddes secret councelles and iugementes which can not be perceyued either by external senses 1. Cor. 2. Mat. 11. or naturall reason but by fayth only that beleueth and resteth in the true vnderstandynge of Goddes worde The beleuyng man therfore that calleth vpon God shal as easely vnderstande thys true catholyke doctrine of saluacion Ioh. 10. as the shepe knoweth the voyce of hys owne shepherd altho the wyse of the world that do peryshe whose vnbeleuynge myndes Satan hath blynded 2. Cor. 4. 1. Cor. 1. wyl esteme thys not onlye new fangled but also folyshe and abhominable Further yf any thynge that S. Au. here teacheth of the state of infantes that dye wythout baptime shal peraduenture offende the I muste desyre the diligently to wey and consyder bothe the horrible deformite of that originall synne wherin we were all borne Rom. 5. Psal 51. and also the moste iuste and secrete iugement of God vpon the chyldren of wrathe for the same whych S. Aug. in the .xii. chapter of thys seconde boke do set forthe moste playnly Ephe. 2. And thē I doubt not but that thou shall either be persuaded to credite also s Aug. in this mater or els thou wylt with quietnes modeste discent frō him For s Aug. intēded neuer either in these bokes or in any other tyrānically to cōpelle any mā as our aduersaries do to folow his iugement in religion but desyreth onely to be credited so far forth as a mā may perceyne that he dyd not erre That he was of thys mynde you maye in many places of hys other workes and namely in the. 21. chapter of thys seconde boke manyfestly se Neither haue I translated these bokes to call the from the certeine and infallible truthe and authoritie of Goddes worde to hange nowe vpon S. Aug. but that bothe thou and all other that wyll maye perceyue by the testimonye also of S. Aug. what was and is The cause of trāslatynge these bokes thold aūcient and true catholyke doctrine of the churche touchynge our saluacion whych cōsysteth vpon our eternall eleccion or predestinacion vocacion iustificacion and glorificacion as S. Paule testifieth to the Romanes wherby thou mayest the more truly iuge betwene vs oure aduersaries which cease not to crye out affermyng moste vntruly that we haue preached new fangled and abhominable doctrine But thys ought not to be passed ouer wyth silence that S. Aug. both in these bokes and in diuerse other places of hys workes do teache and afferme that infantes can not be saued wythout the receyuynge of the Sacramentes of Christes body and blood Of thys iudgement was also S. Cipriane wherby it is manyfest that in theyr dayes the Churche of Christe dyd vse to mynistre Theucariste to infantes The euchariste gyuen to infantes Thys was an olde and auncient tradiciō of the church And notwythstandyng that our aduersaries haue omitted the same as they do diuerse other suche lyke yet are not we so captiouse or so vncharitable eyther to condempne them for thys omission or to enforce that they shulde receiue the same tradicions againe Wherfore by right and equitie they ought to graūt that the churche of Englande accordyng to the lyberties of the same in the dayes of the moste noble and excellet princes Henry the .viii. and Edward the vi by cōmon consent of al the states of the realme and their supremest authorite in earthe vnder Christe myght omitte or chaunge tradiciōs in religion as it dyd altho the same were auncient and mencioned in olde wryters as longe as it dyd cōstitute or ordeyne nothyng against goddes wrytten worde Wherupon I may also iustly conclude that those our aduersaries whiche do nowe condemne the hole churche of Englande that was in the dayes of thafornamed kynges for omittyng or alteryng of tradiciōs that they wet false dissemblyng and pariured traitores against theyr moste naturall kynges and countreye malicious ypocrites against the true catholyke churche of Englād For what thing as touchyng the cōmen order for religion haue God cōmaunded by hys wrytten worde to be done that was then omitted except thonly vse of Christes true discipline whyche in dede was then resisted by some that haue ben and are by the iuste iugement of God compelled to submitte their neckes vnto the heuie burden and greuous yoke of Antechristes vicare a wretched