Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	faith_n	grace_n	1,407	5	5.8253	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18948	The recantation of Thomas Clarke (sometime a Seminarie Priest of the English Colledge in Rhemes; and nowe by the great mercy of God conuerted vnto the profession of the gospell of Iesus Christ) made at Paules Crosse, after the sermon made by Master Buckeridge preacher, the first of Iuly, 1593. Whereunto is annexed a former recantation made also by him in a publique assembly on Easter day, being the 15. of April, 1593	Clarke, Thomas, seminarie priest of the English college at Rheims.	1594 (1594)	STC 5366; ESTC S118981	19,358	48

Image of the brasen serpent in the wildernes Which obiection he answereth in this sort One and the selfe same God hath by his eternall lawe forbidden any Image to bee made and also by his extraordinarie and speciall commandement the Image of a serpent to be made If thou be obedient to the same God thou hast his lawe make thou no Image but if thou haue a regard to the Image of the serpent afterwards made by Moyses then doe thou as Moyses did make not any Image against the law vnlesse God command thee as hee did Moyses What neede we to stand vpon moe proofes herein these I take for this time sufficient to confirme the trueth of the matter And herein I assent and consent to the true doctrine of Christ his vniuersall Church affirme the doctrine of the Romane Church herein to be false and erronious and therefore I vtterly renounce and abiure it Touching prayer for the dead which adhereth to another absurditie like to it selfe which is Purgatorie although out of the decrees of Councels and olde Fathers many profes seeme to be deducted for the mainteining therof yet in the whole processe of holy Scriptures which as the Prophet Dauid saith are lanternes vnto our feete and lights vnto our paths I finde no warrant for either of them but contrariwise that they are both vaine and friuolous As for example in the Reuelations it is said Beati mortui qui in Domino moriuntur Blessed are the dead that die in the Lord for they rest from their labours c. If euery soule that dieth in the Lord bee blessed then there are none that die in the Lorde in Purgatorie where there is no blessednesse but according to their opinion all miserie and calamitie euen as in hell it selfe Secondly it is said that they rest from their labours If then they rest from their labours it must needes followe that they are not in Purgatorie where as they themselues say are extreme labours though not actiue yet passiue Whereupon I inferre two things First that no saued soule goeth to Purgatorie which is meant by those which die in the Lord for euery one that dieth in the Lord by sufficient testimonie of this place is blessed which cannot be but in possessing the vision and sight of God in whome onely the dead haue and enioy all blessednesse the which none can haue and enioy but onely those which are saued as also rest from all and all maner of labours which cannot bee had nor found in Purgatorie being as I said before according to the aduersaries opinion a place of torment and vnrest and this place of Scripture attributing both blessednesse and rest and that immediately after their death to all that die in the Lord that is the seruants of the Lord it must needes be that euery such soule is in heauen not in Purgatorie Secondly I inferre that there is no such place as Purgatorie because there is no vse of nor for any such place For all the creatures things and places which God made hee made them for some ende vse and purpose for he made nothing in vaine and in all the Scriptures we neither finde mention made of Purgatorie nor vse for any such place which no doubt would haue bene done if the place had bene and of such necessitie as the aduersaries affirme it to bee either by Christ himselfe or his Apostles who haue left vs written all things necessarie for our saluation therfore I may safely conclude that there is no Purgatorie That praiers auaile not the dead because I haue bene so tedious before I wil only alledge one example out of Ecclesiastes The dead saith he knowe nothing at all and they haue no more portion for euer in all that is done vnder the sunne If it bee so then in praiers they haue no portion If they haue no portion in prayers then in vaine doe they pray for the dead Thus wee see this their doctrine both of praier for the dead and Purgatorie to be false and superstitious and therefore I renounce and abiure it Prayer to Saints as Mediatours betweene God and vs I finde to derogate from the sole mediation of Christ by these testimonies of holy Scripture Come vnto me saith Christ all ye that are laden and wearie and I will ease you Also in another place I am the way the trueth and the life no man commeth to the father but by me And S. Paul to Timothie There is one God and one Mediatour betweene God and man euen the man Christ Iesus which gaue him selfe a ransome for all men c. In all which places wee finde no mention made of this or that Saint but of Christ himselfe Therefore this doctrine also as false and erronious I abiure and renounce Concerning the propitiatorie sacrifice of the Masse for the liuing and the dead I affirme that it is iniurious and derogatorie to the death and passion of Christ for our aduersaries will haue Christ to be dayly offered both for the liuing and the dead But S. Paul saith that Christ needed not to be dayly offered or often times to offer for the peoples sinnes as the Priestes of the olde law did for now saith he In the end of the world he hath appeared once to put away sinne by the sacrifice of himselfe c. And in another place hee saith That with one oblation hee hath consecrated for euer those that are sanctified c. And S. Peter saith that Christ hath once suffered for sinnes the iust for the vniust that he might bring vs to God c. Wherefore this one oblation of Christ I confesse to bee solely propitiatorie and sufficient for my sinnes and for the sinnes of ten thousand worldes if there were so many and I abiure all other propitiatorie sacrifices and oblations whatsoeuer as blasphemous and iniurious to this Moreouer I find in the olde Testament no mo Sacraments prefigured and in the new no mo instituted by our sauiour Christ who onely had power to institute them then two that is to say the sacrament of Baptisme and the Lordes supper and the other fiue I finde to be made sacraments by the presumptious inuentions of men therfore as their vaine institutions and fantasies I abiure renounce them as sacraments Iustification is an other great poynt which the aduersaries make to consist of two partes that is to say of Faith and of our owne woorkes and merites but the Scriptures allowe not workes as causes and reteine only faith as the instrumentall cause of our iustification for the Apostle saith There is no difference all haue sinned and are depriued of the glory of God are iustified freely by his grace through the redemption that is in Christ Iesu c. And it followeth in the same Chapter Therefore we conclude that a man is iustified by faith without the woorkes of the law c. And in another place he saith By grace

THE RECANTATION of THOMAS CLARKE sometime a Seminarie Priest of the English Colledge in Rhemes and nowe by the great mercy of God conuerted vnto the profession of the Gospell of IESVS Christ made at Paules Crosse after the Sermon made by Master BVCKERIDGE Preacher the first of Iuly 1593. Whereunto is annexed a former Recantation made also by him in a publique assembly on Easter day being the 15. of April 1593. 1. Reg. 2.6 Dominus mortificat viuificat deducit ad inferos reducit The Lord killeth and maketh aliue bringeth downe to the graue and fetcheth vp againe Imprinted at London by the Deputies of CHRISTOPHER BARKER Printer to the Queenes most excellent Maiestie Anno Domini 1594. To the right Reuerend Father in God IOHN Archbishop of Canterburie Primate and Metropolitane of all England and one of her Maiesties most honourable priuie Counsell Thomas Clarke wisheth increase of vertue and honour in this life and in the world to come eternall happinesse IT hath alwayes bene an ancient necessary common and commendable custome amongst the most sorts of writers right Reuerend father and my honourable good lord in all their works to seeke the patronage of some woorthie person to whom the defence of the matter handled did most especially either in duetie or deuotion appertaine And because I am to publish in print to my countries good as I am perswaded by diuers my worshipfull friends my recantation made at Paules Crosse considering with my selfe that in causes Ecclesiastical the gouernment is giuen by God next vnder her Maiestie principally to your grace and because the matter here treated of is such I thought it most conuenient to offer the same to your grace vnto whom both I and my labours do of dutie on our partes next vnto her highnesse by whose gracious clemencie and mercy we haue that we liue chiefly belong vnder whose protectiō we may safely walke without feare of controll and both our wants be more then sufficiently furnished by your graces countenance and fauour which haue hitherto bene alwayes ready to helpe those that haue relied thereupon the which vndeserued grace whereof I nothing doubt if your honourable good lordship doe affoord me I shall be further emboldned without dismay to put foorth to vse my masters talent which hitherto hath lien hidden in a napkin without any maner of gaine and if the commoditie amount to any thing your graces portion no doubt will be therein double in this world increase of vertue honour things according with your high calling zealous profession and after this life eternall happinesse wherewith God will crowne in you all his works your graces labours which God graunt for his mercies sake through his onely sonne Iesus Christ Your Graces bounden in the Lord. T. C. TO THE CHRISTIAN READER BEing minded Christian Reader to publish in Print my Recantation made at Paules crosse I thought it conuenient to make thee priuie what occasions mooued me heereunto First therefore know that the request of a worshipful frend of mine and his reason for the same alleged were principall and chiefe motiues in this matter his manifolde good turnes on the one side did so greatly binde me that by denying his reasonable and godly demand I should haue spotted and defiled my selfe with the ignominious vnnatural beastly staine of ingratitude which I haue alwayes in all men discommended and hated and in my selfe to the vttermost of my power shunned and auoided on the other side his reason proposed did as it were command me for my countries good to bring to publike view my weake and vndeseruing labors His reason was that as I had in alienating the faithfull children from the obedience of their naturall mother bin a publike hurt the scar whereof would long be a blemish in that faire spouse the Church of Christ so I might hereby vse a publike meanes both to heale the wound and also if it were possible to take away the scarre His demand seeming euery way both reasonable necessary not to be denied I cōdiscended considering also with my selfe that as I had done great hurt in the church of God so I was in cōscience bound to make her all the satisfaction for the same that I could To these motiues I added further certein cōsiderations of mine owne why it was necessary that y e thing should be printed which were these First that I might shew a reason for the satisfying of euery man why I did omit some things which were thought necessary by diuers to haue bene spoken of as Transubstantiation Indulgences Seruice in an vnknowen tongue such like whō I desire to remaine satisfied with this answere My purpose meaning was not at that time to discourse of cōtrouersies or particularly one by one to confute euery error for that as euery wise man knoweth had bene impossible for me as then to haue performed for euery error and controuersie doth minister sufficient matter for a whole yea for many sermons but my cōming thither was to no other purpose but to confesse acknowledge my fault and generally to renounce and abiure all those false opinions which I once held Neither do I think it greatly necessary to make any supply in this Preface of those supposed wants which before I mentioned onely I desire thee gentle Reader to haue this opinion of me that although I haue but spoken of a few particulars yet that according to my protestation made I haue a generall and faithfull detestation of all the rest as my future life and labours by Gods grace shall sufficiently witnesse Wherefore rest not discontented or vnsatisfied in any thing but if haply thou be driuen to any doubt through the malicious suggestion of the Deuill or thine owne infirmitie and weakenesse know that in such cases thou art bound both in religious charitie and Christian duetie to reforme and remooue such corrupt vncharitable opinions against thine euen Christian or at the least suspend thy iudgement in what matter soeuer that is not too openly manifest apparent Carie not a suspicious doubtfull iudgement of the trueth and sinceritie of my soule for feare of iudging thine owne soule In quo enim iudicio iudicaueritis iudicabimini In qua mensura mensi fueritis remetietur vobis With what iudgement you iudge other men you shalbe iudged and with what measure you mete the same shalbe measured to you againe But thinke that I am a Christian as thou art and haue a care to please God as haply thou hast and haue further knowledge in spirituall matters then euery one to whom the perusing of these presents may come therefore do know in more ample sort that hypocrisie and double dealing with God and his Church is a double wickednesse at whose girdle there hangeth a fearefull scourge and punishment Remember that thou art admonished by the the Apostle Saint Paul not to iudge another mans seruant for he doth either stand or fall to his