Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justification_n	sin_n	2,620	5	4.9771	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

sola fide accepistis qui non nisi à iustis accipitur iustos autem sine legis operibus vos esse constat You haue receiued the holy ghoste by faith alone whiche is not receiued but of righteous persons And it is plain that you are righteous with out the woorkes of the lawe Moreouer Abraham eredidit deo reputatum c. Ita vobis ad iustitiam sola sufficit fides Abraham beleued GOD and it was accoumpted to hym for righteousnes So faithe alone is sufficiente for you also to righteousnesse Furthermore in the same Chapiter Quaeritur sane hoc loco si fides sola sufficiat Christiano vtrū non sit maledictus qui Euangelica praecepta contemnet Sed fides ad hoc proficit vt in primitijs credulitatis accedentes ad deum iustificet si deinceps in iustificatione permaneant Caeterum sene operibus fidei non legis mortua est fides It is in deede demaunded in this place if faithe alone bee sufficiente for a Christian man and whether he is not accursed that shall despise the preceptes of the Gospell But faithe profiteth thus farre that in the beginning of beleuyng it iustifieth those that come vnto god if afterward thei cōtinue in iustification But without the workes of faith not of the lawe faithe is deade Also speakyng of the lawe Quia nemo illam seruat ideo dictum est quod sola fide iustificandi essent credentes Because no manne keepeth the lawe therefore it is saied that the beleuers must bee iustified by faithe alone Also so vt sola fide Gentès benedicerentur in Christe sicut promssum est Abrahae that the Gentiles might bee blessed by faithe alone in Christe as it was promised to Abraham Also ▪ Lex autem non est ex fide nam iustificat sola fides The lawe is not of faithe for faithe alone dooeth iustifie Againe necesse est sola fide saluari credentes It is necessarie that the beleuers should be saued by faith alone Againe Aequaliter Iudaei Gentes per solam fidem filij dei estis qua credidistis Christo. Bothe Iewes and Gentiles you are a like the sonnes God by faithe alone by which you haue geuē credite to christ Also vpon the v. Chapiter In sola fide crucis dico esse salutem I saie that saluation cōsisteth in faithe alone of the crosse That is of the death of christ And vpon the vj. Chapiter In sola fide spes collocatur animarum In faithe alone resteth the hope of soules Also vpon the Episto ad Ephes. ij Gratia saluati estis non meritis prioris vitae sed sola fide You are saued by grace not by merites of your former life but by faithe alone Also vpon these wordes Legem mandatorum in decretis abrogans per solam fidem iustificans moralia sola decernēs Abrogatyng the lawe of preceptes that was in decrees iustifiyng by faithe onely and decreeyng the morall preceptes onely to bee obserued And vpon these woordes Per crucem interficiens inimicitias per solam fidem crucis quae nullum deterret non enim grauis aut difficilis est quam habere etiam latro potuit crucifixus By his Crosse slaiyng the harted by only faithe of his crosse which maketh no man afraied for it is not heauie or harde whiche euen the Thiefe that was crucified might haue Finally vpon the Epist. ad Philip. iij. Where saincte Paule saieth that he hath not the righteousnes whiche is of the lawe but that whiche is by the faithe of Christ Iesus he noteth Sed illam quae a deo pro pace sola fide collata But I haue that righteousnesse whiche is geuen properly of God and by faithe alone Ruffinus also whiche otherwise was a greate aduersarie of sainct Hieromes yet in this poincte he is his verie frende and of the same iudgemente as he was the iudger of al learned men at that time excepte Pelagius the arche heretike and his fellowes Ruffinus therefore in his exposition of the Crede vpon the Article of remission of sinnes writeth thus Verum de remissione peccatorum sufficere debet sola eredulitas Quis enim causas aut rationem requirat vbi indulgentia principalis est causa But for remission of synnes onely beliefe ought to suffice for who should require causes or a reson where mercie is the principall cause So that when iustification is through remission of sinnes as sainct Paule proueth out of the Psalme xxxij And remission of synnes is obtained by faithe alone who cā deny that iustificatiō is obtained by faithe alone Sainct Augustine although he doe not so often repeate the tearmes of faithe alone yet no writer more often nor more substancially setteth forthe the righteousnesse by faithe alone and as he had specially more occasion beyng troubled with the Pelagians and Celestianes in his confessions Libro x. Capit. xxix Tota spes mea non nisi magna valde misericordia tua Da quod iubes iube quod vis All my hope is nothing els but thy exceadyng greate mercie O God Geue that thou commaundeste and commaunde what thou wilte Also in his Epistle to Sixtus 105. Restat igitur vt ipsam fidem vnde omnis iustitia sumit initium propter quod dicatur ad ecclesiam in Cantico Canticorum venies transies ab initio fidei non humano quo isti extollūtur saluamus arbitiro nec vllis praecaedētibus meritis quoniā inde incipiāt bona quaecūque sunt merita sed gratuitum donū dei esse fateamur si gratiā veram id est fine me ritis cogitamus It remaineth therfore that we doe not ascribe to the frée will of man whereof these menne are so proude nor to any merites goyng before that haue faithe it self of whiche all righteousnesse taketh his beginnyng for whiche it is said vnto the Churche in the Canticle thou shalt come and passe by the beginnyng of faithe because that hereof all good merites whatsoeuer thei be beginne but that we confesse it to bee the free gifte of God if we thinke of true grace whiche is with out merites Also in his 120. Epistle to Honoratus speakyng of faithe Ex hoc quippe in cipiunt bona opera ex quo iustificamur non quia precesserunt iustificamur For hereof beginne good woorkes whereof we are iustified wee are not iustified because thei wente before In his Enchiridion ad Laurentium Capite 99. Sola gratia redemptos disceruimus cernimus à perditis quos in vnam perditionis concreuerit massam ab origine ducta causa communis We discerne theim that are redemed from those that are loste by grace alone whom the common cause deriued from the beginnyng hath bredde into one lumpe of perdition Also in his booke De fide operibus Capit. 22. In illis duobus tota lex pendet Prophetiae licet recte dici posset ad solam fidem pertinere dei mandata si non mortua

the Arians did agree with the Christen menne in theim bothe as in all Sacramentes and in all poinctes of praiyng sauing that the Arians did sing Gloria patri in filio and the Christian menne Gloria patri filio c. And therfore and for that onely poinct Ihō Chrysostome then beyng Bishop of Constantinople did appoincte vnto the christian men a seperate place and maner of praier from them as it appeareth in the sixth of the Historie Ecclesiastike And therefore the notable doctour S. Augustine doth conclude on thys wise saiyng that they shall not communicate in Sacramētes with vs whose doctrine we cannot approue and allowe The aunswere Your third consideration standeth vppon a foolishe fallation of Sophistrie called petitio principij whiche is whē a man will take that as true whiche his aduersarie will not graunte hym As you doe in this your argument where you take that for a true principle whiche you shall neuer be able to proue namely that we are Heretikes and Schismatikes And so you committe double folie Firste in prouyng that so diligentely whiche no manne will deny whiche is that a manne ought not to communicate in religion with Heretikes and secondly in bringing no proofe at all of that which all your aduersaries wil deny namely that thei are Heretikes or Schismatikes For you must first prooue that thei are suche before you can proue that you ought to auoide their societie The Papiste The fowerth consideration is that the receiuyng of this new booke of seruice is a condemnation of the olde wherby is taken away 5. of the. 7. Sacramentes the reall presence of Christes body in the Sacramente of the alter the sacrifice of the masse many traditions of the Apostles as the holiyng of the Fonte oile and Chrisma in Baptisme and Confirmation the making of the signe of the Crosse praiers for the deade and vnto sainctes All sacramentall and godly cerimonies frequented in the vniuersal churche of Christe and brougt into this realme with the faithe of Christe by S. Augustine and here by hym established as suer signes and tokens of christian faieth like as the holy S. Bede witnesseth in his firste boke de gestis Anglorum in the 25.29.30 chapiters beside that all the foresaide thinges haue been alwaie approued vsed and allowed throughout the vniuersal church of christ And therfore saieth S. Augustine all these thinges whiche haue been receiued in the vniuersall Churche of Christe and approued by the vse and consente therof ought not to be ouerthrowen nor yet to be chaūged by the iudgemente of one priuate person be his learnyng and liuyng neuer so good nor yet by the Bishoppes of any one prouince or countrie when thereby they shoulde breake the vnitie of Gods spirite whiche is the chief treasure in his Churche commended by our sauiour Christe vnto his Apostles wishynge and praiynge the same vnitie to be amongest theim whiche was betwixt him and God Ioan 17 the father The Apostle S. Paule tought the Corinthians aboue all thinges to obserue this vnitie and willed the Romaines that with one minde and one mouth they shoulde glorifie god And in the Epistle to the Ephesians he besought theim most entirely to obserue this vnitie Again S. Augustine saieth these thinges whiche the vniuersall churche doth teache therfore are to be obserued and kepte of all menne because the churche which is the spouse of Christ hath the full aucthoritie of her husband Christ and suche gouernement also of the holy ghost that she cannot consent but to true thinges nor she cannot commaunde but onely suche thinges whiche are both holy holsome and good And farther the same S. Augustine saieth that in the ministratiō of the Sacramentes and in the manner of praiyng vsed of Preestes there must be an vniformitie obserued in Christes catholike Churche that by their Lawe and maner of praiyng there may be established the lawe of beleuyng And lest that the lawe and maner of praiyng being chaunged may also bring foorthe a chaunge and alteration of faieth like as it hath so proued in thys realme Beside that S. Ambrose doth thinke that there can not bee the faieth where Schisme is for albeit that schismatikes may haue faieth towardes God yet they cannot haue faieth towarde the Churche of God whom they suffer to bee dismembred and discerped in peeces For wheras our sauiour Christe suffered for his Churche and the Churche is the mysticall bodie of Christe how therfore may thei haue faith in christ by whom his Passion is made frustrate and his mysticall bodie drawen in peeces And therefore woulde not we shoulde chaunge an order set or a custome of Christes churche For albeit saieth he the reason or cause of a custome may be sought for yet must it be so sought for that the custome thereby be not infirmed or broken for the searche may not bee made vnto destruction but vnto aedification wherby thou maist better obserue the custome when thou arte assured of the cause and reason therof I do praise thee saieth Tertuliane whiche firste doeth beleue the custome to be obserued before it hath learned the cause and reason why and wherfore The aunswere In your fowerth consideration you should haue likewise considered that suche thynges as are graunted of bothe partes nede small proofe and that those matters whiche are in controuersie should be substancially cōfirmed As for example How necessarie vnitie is for the Churche of Christe no manne doubteth so it bee in truthe and not in falshed for there is vnitie emong the mooste wicked but not in truthe and honestie On the other side that there be fiue sacramentes more then the boke alloweth that there is a carnall presence in the Sacrament of the Lordes bodie and bloude that there is or ought to be a Sacrifice in the masse ye bring not one worde of proof Concernyng Ceremonies whiche you call traditions of the Apostles you saie in deede a little although to little purpose and yet so confusely and out of all good order that you seme rather to confounde then to instructe your simple reader for what an hochpotte is this in the middes of your Sacramentes and Sacramentalles to choppe in praiers for the deade and inuocation of sainctes whiche bée articles of doctrine and not Ceremoniall obseruations Againe when you haue rehersed by name diuers Ceremonies as oile and chrisme in Baptisme your maner of confirmation the signe of the Crosse and all other your Sacramentalls and Ceremonies you bryng in certain broken and vnperfecte sentences of Doctours whiche speake generally of Ceremonies vsed in the churche in their age and doe not shew that your Ceremonies were vsed then in suche maner as you vse them now which is a meere mockerie of your readers For wheras you doe comprehende thē all vnder the name of Traditions of the Apostles if you be a man of suche learning as you would seme to be I dare saie in your behalfe you will bee ashamed to come to triall of this poincte that

man which onely hope O Kyng thou hast geuen to miserable sinners From hym dissenteth not Basilius Magnus de humilitate hom 51. Haec enim est perfecta ac integra gloriatio in deo quando neque ob iusticiam suam quis se iactat sed nouit quidem seipsum verae iusticiae indigum esse sola autem fide in Christum iustificatum esse This is a perfecte and full reioysyng in GOD when a manne doeth not boast hymselfe of his owne rightousnes but knoweth hymselfe to be voide of true rightousnes and to bee iustified by faithe onely in christ The Papistes now adaies saieth it is greate pryde and presumption whiche Basile acknowledgeth to be true humilitie Saincte Ambrose in many places sheweth hymself to bée of the same minde as in his exhortation Ad virgines speaking of the dowrie that Christ requireth of vs to ioigne with hym in marriage Sola est fides vtrique indiscreta sexui census virorum dos virginum It is faithe onely whiche is indifferente to bothe sexes the substance of men the dowrie of virgines Also in the same worke Nam vnde mihi tantum meriti est cui indulgentia pro corona est For whēce should I haue so greate merite when mercie is my croune And againe Non ex operibus sed ex fide vnusquisque iustificatur à domino Not by workes but by faith is euery one iustified of the lorde And in his Epistle 82. Ad Vercellenses Sola vos comitabitur fides Erit sanè etiā iustitia comes si fides praeuia sit Onely faithe shall beare you compaignie And righteousnes also shal be your companion if faithe goeth before Also in Lucam lib. 2. Capit. 2. Nihil in hoc censu verearis terribile nihil immite nihil triste sola vnumquemque fides signat Feare nothyng in this taxyng that should bee terrible nothyng cruell nothyng sadde or heauie onely faithe doeth marke euery manne But these places you will saie are somewhat darcke You shall haue therefore them that are plaine enough Vpon the Epistle to the Romaines Chapit iij. vpon these wordes Iustificati gratis per gratiam ipsius that is Beyng iustified freely by his fauoure he writeth thus Iustificati sunt gratis quia nihil operantes neque vicem reddentes sola fide iustificati sunt dono dei Thei are iustified freely because without any woorkyng or requitynge thei are iustified by faithe alone by the gifte of god And vpon the iiij Chapiter Quomodo ergo Iudaei per opera legis iustificari se putant iustificatione Abrahae cum videant Abraham non ex operibus legis sed sola fide iustificatum Non ergo opus est lex quando impius per solam fidem iustificatur apud deum secundum propositum gratiae dei Sic decretum dicit à deo vt cessante lege solā fidem gratia dei posceret ad salutem That is How dooe the Iewes thinke that thei maie bee iustified through the woorkes of the lawe by the iustification of Abraham when thei see that Abraham was not iustified by the woorkes of the lawe but by faithe alone Therefore the lawe is not necessarie seeyng the vngodly manne is iustified before GOD by faithe onely accordyng to the purpose of the grace of God for so he saith it is decreed of God that the lawe ceasyng the grace of God requireth faithe alone to saluation And in the same Chapiter Beatos dicit de quibꝰ hoc sanxit deus vt sine labore et aliqua obseruatione sola fide iustificentur apud deum He saieth thei are blessed of whom GOD hath decreed this thyng that without labour and any obseruation thei should bee iustified before God by faithe alone And againe Manifeste beati sunt quibus sine labore vel opere aliquo remittuntur iniquitates peccata teguntur Nulla ab his requisita poenitentiae opera nisi tantum vt credent It is manifeste that thei are happie to whō their iniquities are forgiuen and their synnes hidde without any laboure or woorke of theirs and no workes of repentaunce required of them but onely that thei should beleue And in the. 10. chapiter Nullum opus dicit legis sed solam fidem dandam in causa Christi He saieth that no woorke of the lawe but onely faithe muste bee giuen in the cause of Christe And in the eleuenth chapiter Et quoniam versutia aduersarij cumulari peccata coeperunt vt per interdictum magis reus homo constitueretur deus clementia bonita tis suae semper homini procurans vt quod sine lege erat peccatum in lege non possit deleri hoc decreuit vt solam fidem poneret per quam omnia peccata abolerentur vt quia nulla spes per legem omnibus hominibus erat dei misericordia saluarentur And because through the subtiltie of the aduersarie synnes beganne to bee increased so that through the forbiddyng a manne was made more giltie God prouidyng alwaie for manne by the mercie of his goodnes so that that whiche was synne without the lawe and by the lawe could not bee putte awaie he decreed this to prepare onely faithe by whiche all synnes should be taken awaie that because there was no hope to all men by the lawe thei might bee saued by the mercie of god And vpon the j. Cor. Cha. j. Datam dicit gratiā à deo in Christo Iesu quia gratia sie data est in Christo Iesu quia hoc constitutum est à deo vt qui credit in Christum saluus sit sine opere solae fide gratis accipiens remissionem peccatorum He saieth that grace is giuen from God in Iesus Christe because grace is so giuen in Christe Iesus for that it is so appoincted of God that he whiche beleueth in Christe shall bee saued without workes receiuyng forgiuenesse of his synnes freely by faithe alone And vpon the ij Cor. Chap. iij. speaking of the lawe of the Gospell Haec lex dat libertatem solam fidem poscens This lawe giueth libertie requiryng faithe alone And in the Preface before the Epistle to the Galathians Si ergo haec dicta intelligerent à lege recederent scientes à praedicatione Ioannis Baptistae legem iam cessare vt sola fides sufficiat ad salutem abbreuiata ex lege If therefore thei did vnderstande these saiynges thei would depart from the lawe knowyng that since the preachyng of Ihō the Baptiste the lawe is now ceased and faithe alone sufficeth whiche is an abbridgemente of the lawe Also vpon the third Chapiter of the Epistle to the Galathiās Sed aliud aduersum improuida praesumptione defendunt putantes iustificationem sine operibus legis prouenire non posse cum sciant Abraham qui forma eius rei est sine operibus legis per solam fidem iustificatum But thei maintaine an other contrary thyng by vnskilfull presumption thinkyng that iustification can not bee obteined without the workes of the lawe whereas thei knowe