Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	worthy_a	126	4	6.6150	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

this meaning S. Paul writeth thus to Timothe 1. Tim. 4. Attende tibi doctrinae insta in illis Hoc enim faciens et teipsum salum facies et eos qui te audiunt Take héede to thy selfe and vnto doctrine be instant or earnest therein for in dooing this thing thou shalt saue thy selfe and them that heare thée Héere we sée that Timothe being careful in looking to hys owne lyfe and to the soundnes of his doctrine and being earnestly bent to teache both by good example of life and by sownde doctrine is by S. Paule sayd to be the sauiour of himselfe and of them that heare him And yet it is manifest that he was neither the sauiour of himselfe nor of any other but an instrument that God vsed in working saluation both in himselfe and in other Because that by his carefull diligence in looking to his owne lyfe and sowndnes of doctrine and by his earnestnes in preaching the same fayth was begunne and increased in his hearers and continued and confirmed in himselfe Which fayth both in him in his hearers layd holde vpon and heldfast y e mercifull promise of God made in the mediation of the onely Mediator betwixt GOD and man euen the man Christ Iesus our Lorde 1. Tim. 1. And so bothe Timothe hys hearers and all the rest that haue béene are or shalbée by Gods good meanes made faithful are by Gods frée mercy saued according to the saying of the Apostle to the Ephesians Cha. 2. Gratia enim estis saluati per fidem et hoc non ex vobis Dei enim donum est non ex operibus vt nequis glorietur Ipsius enim sumus factura creati in Christo Iesu ad opera bona quae preparauit Deus vt in illis ambulemus By Grace are you saued through fayth and that not of your selues for it is Gods gyft not of workes least any man shoulde boaste For we are hys workmanshyppe created in Christ Iesus vnto good workes which God hath prepared that we shoulde walke in them And to the Rom. 9. Chapter The Apostle sayth thus Non volentis neque currentis sed miserentis est dei It standeth neyther in mans willing nor in mans running but in the mercy of God It séemeth to me a strange thing that any man professing the Religion of Christ dare conclude as you doo so directly contrary to the expresse wordes of the Apostle Paule You say in your conclusion we are iustified or saued by fayth good works together S. Paule sayth Wée suppose that man is iustified by fayth without the déedes of the Lawe Nowe if you can teil vs of any déedes y t are of more force to make vs righteous before God then the déedes that God hath commaunded in his Law then haue you sayd somewhat although but a little For those déedes must bée déedes commaunded of men whereof the Prophet Esay writeth thus Chap. 29. Theyr feare towards me was taught by the precepts of men therefore beholde I wyll take in hand to worke a strange worke that shall be a miracle and an astonishment to this people For wysemen shall loose their wisedome and vnderstanding shalbe hydde from the prudent I would wysh you to weighe well these wordes of the Prophet Esay and to consider whether they be not already verified in you and in men of your sorte Consider also what our sauiour Christ addeth to these wordes Mat. 15. In vayne doo they worship me teaching the doctrines and commaundements of men Whereby we are admonished that it is but lost labour for a man to goe about to be made righteous before God by such workes as men doo or can deuise and commaund S. Paule to the Ephe. 2. sayth That through fayth wee are saued by frée mercie and that not of our selues For it is the gyft of GOD and commeth not of workes least any man might haue any occasion to boast and how dare any man conclude as you doo that faith and works coupled together may make vs righteous before God I doo therfore conclude according to y e true meaning of the wordes of our sauiour Christ the Prophet Esay and the Apostle Paul that neither the workes that God hath commaunded nor the workes that men haue deuised or can deuise and commaund yea or y e faith that God hath dooth or shall worke in the harts of men either bée or can be the efficient cause of mans righteousnes or saluation But the frée mercy of God onely is the alone efficient cause that hath wrought doth and shall worke saluation in the faithful onelie and in none other In whom he himselfe worketh faith that by that fayth they may laie hold vpon holde fast that saluation that in frée mercy he doth and will fréely bestowe vpon them And surder I conclude that though the workes that GOD hath prepared for the faithfull to walke in neither be nor can be the efficient cause of saluation yet they are Causa sine qua non that is a cause that must be founde in them to whom it shalbe sayde Come yee blessed of my Father c. so that they that shall heare that ioyfull sentence must hunger and thirst after righteousnes of life all the dayes of their life And vse that faith that GOD hath wrought in them in laying holde vpon and holding fast that righteousnes that God hath in frée mercy bestowed fréely vpon them hauing a continuall care to shewe themselues thankfull to him for the same by walking in those good workes that hee hath prepared for them to walke in Nowe for the meaning of those places that you direct vs vnto namely the 2. to the Romans the 16. of S. Mathew and many other wherin we may by search find how God will reward al men according to their works I say thus I could by y e knowledg that God hath giuen me answere you sufficiently Yet because my wordes be of small credite with you I wyll aunswere you by the wordes of a holy father of the Catholicke Church whose wordes I hope you will admit and giue credite to them although as I coniecture you be not much acquainted with them S. Augustine writeth thus Quod est ergo meritum hominis ante gratiam quo merito accipiat gratiam cum omne meritum nostrū non in nobis faciat nisi gratia Et cum Deus coronat merita nostra nihil aliud coronet quam munera sua What is the merite of man before whereby he may receiue grace séeing that nothing but grace dooth worke in vs all our merite And when God doth crowne our merits he crowneth none other thing but his owne gifts Thus writeth S. Augustine Tom. 2. Epistola 105. And againe in his 7. Tom. in the 7. Chap ter of his booke De gratia libero arbitrio he wryteth thus Si ergo Dei dona sunt bona merita tua non Deus coronat merita tua tanquā merita tua sed tanquam dona sua

tantum quoniam a beneficijs ipse cepit verum quoniam ipsius bona distribuimus si cuncta erog●mus All that we doo sayth Chrysostome we doo as satisfying or paying our debt wherefore he himselfe also that is Christ did say When you shall haue doone all say thus We are vnprofitable seruaunts for we haue doone those thinges that we ought to doo Therefore whether we shall shewe charity or whether wée shall giue money to the néedy we doo discharge our debt not onely because he did first beginne to bestowe benefites vpon vs but also because we doo but distribute his goods although we bestow al that we haue No man can write more plainly or pithily for confirmation of that which we holde concerning the meriting by workes then thys Chrysostome hath doone in these two places Thus you may sée if you be wylling to sée that the holy Doctors of the Catholicke Church are not so contrary to vs in iudgment as you haue perswaded your selfe that they be but when their works bée thorowly reade and the scope an purpose of their wrytings thorowly weyghed and considered they are found to be of a iudgment contrary to yours and be of one iudgment with vs. You alledge these wordes of our Sauiour Christ as a declaration of the cause of our saluation For you say hauing spoken these words Venite benedicti patris m●i c. Come ye blessed of my Father c. He sheweth the cause of this ioyfull sentence c. If you had sayde he sheweth a cause your spéeche might haue béene suffered For our féeding of the hungry giuing of drinke to the thyrsty clothing of the naked our harbouring of the harbourlesse c. are a cause of thys ioyfull sentence For they are Causa sine qua non A cause wythout which this ioyfull sentence shall not be pronounced To them onelie that haue doone these déedes it shalbe sayd Come ye blessed of my father c. But sith you say he sheweth the cause your meaning must be that these workes are the efficient cause of this ioyful sentence Which meaning is contrary to the definition or description of an efficient cause which is A quo primo fit motus That is The thing that maketh the first moouing That is to say the thing that doth principally or chéefely worke y e making of another thing And the efficient cause in giuing of this ioyfull sentence is by S. Chrysostome affirmed to be the frée mercy of God For in hys 80. Homely vpon Mathew whereof I haue made mention he sayth Per gratiam tamen coronantur Gratiae namque omnino illa benignitas est Although they in whose fauour this ioyfull sentence shalbe gyuen haue doone a thousande such workes yet they shalbe crowned through frée mercie for that bountifull liberality is altogether of frée mercy When you haue said he sheweth the cause you say that he sayth thus For when I was hungry you fedde me when I was thirsty ye gaue me to drink whē I was naked you clothed me but what are these thinges if they be not good workes Therfore and by thys place of Scripture good workes are meritorious to our saluation If you coulde prooue or if we would yéelde vnto you that these good workes were the efficient cause of the giuing of this ioyfull sentence which neither is confessed by vs nor can be prooued by you then might your conclusion be allowed of in the Schooles amongst Schollers But séeing that all men which haue knowledge to discerne one cause from another must néedes confesse that these workes be but Causa sine qua non A cause without which that ioyfull sentence shall not be giuen your argument is as good as this argument is Baculus stat in angulo Ergo Deus non est in coelo The staffe standeth in the corner Therfore God is not in Heauen From this place of S. Mathewes Gospell you sende vs to the seconde Chapter of S. Paule to the Romaines a little way of from the beginning of that Chapter where you say we shall finde howe GOD wyll rewarde all men according to their workes And you say furder that if we will searche we shall finde the same most euidently in the xvi of S. Mathewes Gospell and in many other places of holie Scripture You might very well haue spared this laboure For we knewe before you were borne that both in those places that you name and in many other places of holy scriptures it appeareth euidently that God will giue vnto all men or as you terme it rewarde all men according to their works But what can you conclude vpon this Shall we therefore say that workes are the efficient cause of our saluation your selfe doo deny it For you say thus I doo not conclude by these parts of the New Testament that by good workes onely we are saued but mine intention is to prooue that neither by faith without good workes nor by good workes without faith we are iustified or saued Héere you haue flatly denied that which you haue before as flatly affyrmed For before you haue sayd that our Sauiour Christ sheweth the cause of the ioyfull sentence which he shall giue when he shal say Come ye blessed of my Father c. Wherein you affirme as before I haue prooued that the good workes that our Sauiour maketh rehearsall of are the efficient cause of gyuing that sentence and so by good consequence of our iustification or saluation And nowe you say that you conclude not so but that good workes and faith together are the efficient cause of our iustification or saluation For so men of your sorte doo meane by that manner of spéeche that you doo vse héere when you say by workes or by fayth But we haue another meaning of that spéeche as I will by Gods helpe let you vnderstand When S. Paul sayth thus Rom. 3. Arbitramur enim iustificars hominem per fidem sine operibus legis We suppose that man is iustified by faith without the déedes of the Lawe His meaning is that faith is the instrument y t God vseth in making vs righteous Gods frée mercy is the efficient cause and our faith is the instrumentall cause of our iustification So that God dooth make vs righteous by that fayth that himselfe hath wrought in vs by the word of his Gospell which is Virtus Dei in salutem omni credenti Rom. 1. The power of God to saluatition to euery one that beléeueth Thus we may sée that the word of the Gospell is the instrument that God vseth in making vs faithfull and faith is the instrument whereby he maketh vs righteous Fdes ex auditu auditus autem per verbum Christi Rom. 10. Fayth commeth by hearing and hearing commeth by the worde of Christ or as the Gréeke hath it of God So that the worde that is preached and the Preacher that preacheth are Gods outward instruments which he vseth in working fayth in the hartes of the hearers And in

thus The Fryar Consider this looke to your soules health remember the saying of our blessed Lord and Sauiour Whosoeuer loueth Father or mother Brother or sister sonne or daughter landes or goods yea or his owne soule more then me he is not worthy to be my disciple Thinke not therefore that it is so much to burne your bookes seeing God will not haue vs to loue our owne soules more then him Crovvley We ha●e considered that which you haue wylled vs to consider as in the words that goe immediatly before you may sée Such care for our soules health as becommeth Christians wée haue had haue stil and we doo not doubt but we shall haue so long as we shall liue in thys transitory estate The saying of our blessed Lorde and Sauiour we forget not We loue not Father mother sonne daughter landes goods no nor our owne soules more then we loue him Yea we loue none of these otherwise then in him and for his cause And yet doo we not thinke our selues worthy to be his Schollers But hys holy spirite which he hath gyuen vs doth inwardly in our harts assure vs y t in mercy hee hath accepted of vs made vs not onely his Schollers but also his sons and daughters by adoption inheritours of his owne kingdom and heyres annexed with hys onely begotten sonne Christ Iesus And therefore we doo not in our dangers flée from him as you Papists doo séeking helpe in creatures but we flée to him as obedient children to a louing Father and we cry Abbapater Father Father But let vs sée what followeth in your exhortation The Fryar Beleeue me I pray you I am your sonne Beleeue not them that flatter you before your face and behind your back laugh you to scorne If your hart be turned as I beseeche God it may be if you can not finde a Priest to heare your confessyon to reconcile you and make you a member of the holy Church at the least wise burne your bookes hereticall vse not the Englysh Bible goe no more to the Protestants Sermons buy a payre of Beades and pray to our blessed Ladye to helpe you and wysh in your hart that you had a Priest to confesse you and wish so as often as you can but specially when you fall sicke or that you are like to die Purpose stedfastly if you coulde conueniently to confesse your sinnes and to goe to shryft c. Crovvley When you woulde perswade your Mother to burne her Bookes you put her in minde of thys saying of our Sauiour Christe Whosoeuer loueth father or mother c. But nowe when you laboure to drawe her from Christ to Antichrist she must beléeue you for you are her sonne A pretie point of Rhethorike and very rhethoricallie applyed If your behauiour had béene such towards your mother that she might haue had thereby some cause to thinke that you beare a childlike affection towardes her or if you had in these your Letters sought by humble and dutifull spéeches to winne agayne that fauour which by vnduetifull behauiour you haue lost then it might haue stande with some reason that you require her to giue credite to you her naturall son rather then to any other such as you speake of But sith you neyther haue nor can purge your selfe of that déepe dissimulation that you vsed at and before you slipped away from her neither of that vndutifull behauiour that hath béene in you towardes her in all the time of your absence and is still I can not shinke that you were well aduised when you woulde vse that way to perswade For what mother can beléeue any word that is spoken or written by that sonne that would hipocritically accompany her to the Sermons at Easter and with his penne take notes of them and yet on the Saterdaie following woulde goe secretely to a Romishe ghostlie Father and be by him reconciled to the Romish Catholick Church promising to be an enemie yea a mortall enemie all the rest of his life daies to the doctrine which he had so latelie hearde and in outward shewe séemed to haue allowed of yea and what credite can you hope to haue at her handes in whose company you receiued I feare me to your owne condemnation the holy Supper of the Lord the next day after you had béene reconciled to that Antichristian Church of Rome And how can you hope that your mother will beléeue you that making haste to be gone from her on the Munday in the after noone pretended to goe to heare that Hebrewe Lecture that the mischieuous Hereticke Ba●ber as it pleaseth you to terme him did reade vnto you And doo you think that you lying so nigh London the two first nights after your departing from your mother and three wéekes after that within one mile of London and hearing what searche was made for you by your carefull parents and other fréendes would not shewe your selfe to that sorowfull mother but suffer her to continue still in that remediles care not onelie during the space of thrée monthes which was the time that you continued in Englande before you could passe ouer the Seas but also euen to the ende almost of thrée yéeres continuing in Fraunce would neuer make your place and case knowne to your mother or anie of your fré●ndes in England can haue anie such credite with this mother of yours as in these wordes of yours you séeme to make account of If your Mother will hearken to you she may giue no credite to thē that flatter her to her face but laugh her to scorne behinde her back And I pray you can there be any that hath or coulde deale so with her more then you haue doone Can any man thinke that you did not laugh in your sléeue when you heard that your father and mother made such enquirie and search after you and yet coulde not méete wyth you and could anie flatter your mother to her face more then you did all y t Easter time before you departed There is no cause there fore why she should either giue lesse credite to any then to you or distrust any more then you If her hart be turned from Christe to Antichrist as you doo craue of God it may be then she must séeke for a priest to heare her confession reco●cile her and make her a member of y e holy Church but though she can find no such priest yet she must if she wil folow your aduice burn her hereticall bookes vse the English Bible no more and refrain going to y e Protestants Sermons To pleasure your mother in this case you might haue doone very well to haue written to her where and howe she might ●inde one of these reconciling priests and by what token she might know a right reconciling prieste frō a cosening knaue least hoping to be made a member of y e holy Church she might be admitted into the society and felowship of cosoning mates that haue no authority from