Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	father_n	holy_a	1,482	5	5.1201	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16573	The complaynt of veritie, made by Iohn Bradford. An exhortacion of Mathewe Rogers, vnto his children. The complaynt of Raufe Allerton and others, being prisoners in Lolers tower, & wrytten with their bloud, how god was their comforte. A songe of Caine and Abell. The saieng of maister Houper, that he wrote the night before he suffered, vppon a wall with a cole, in the newe In, at Gloceter, and his saiyng at his deathe	Bradford, John, 1510?-1555.; Rogers, Matthew. Instruction of a father to his children.; Allerton, Ralph. A lamentable complaynt of the afflicted, unto god our onely healper.; Allerton, Ralph. A briefe rehersal of parte of the aucthours trouble, entituled God is my comforte.; Allerton, Ralph. Songe of the poore prisoners in Lolers tower.; Hooper, John, d. 1555. Wordes of Maister Houper at his death.; Hooper, John, d. 1555. These are the wordes that Maister John Houper wrote on the wall with a cole, in the newe inne in Gloceter, the night before he suffered.	1559 (1559)	STC 3479; ESTC S112643	64,740	174

of Christ for ●he forgiuenesse of our sinnes And thirdly a purpose to amend or conuersion to a new life The which third or last part can not be called properly a parte for it is but an effect of penance as towards the ende yee shall sée by Gods grace But least such as séeke for occasion to speake euill should haue any occasion though they tary not out the end of this Sermon I therefore deuide penance into the thrée foresayde partes of sorrowing for our sinne of good hope or trust of pardon ▪ and of a new life Thus you now sée ▪ what penance is a sorrowing for sinne a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to bee penance in saying and dooing our enioyned Lady Psalters seuen Psalmes fastings Pilgrimages Almes déedes and such like thinges but all from that which the more learned haue declared to consist of thrée parts namely Contrition Confession and Satisfaction Contrition they call a iust and a ful sorrow for their sinne For this word iust and full is one of the differences betwéene contrition and attrition Confession they call a numbring of all their sinnes in the eare of their ghostly Father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other sinnes then those which he doth heare Satisfaction they call amends making vnto God for their sinnes by their vndue workes Opera indebita Workes more then they néed to doe as they tearme them ▪ This is their penaunce which they preach write and allow But how true this geare is how it agréeeth with Gods worde how it is to bee allowed taught preached and written let vs a little consider If a man repent not vntill hee haue a iust and full sorrowing for his sinnes dearely beloued when shall he repent For in as much as hell fire and the punishment of the deuils is a iust punishment for sinne In as much as in all sinne there is a contempt of God which is all goodnes and therefore there is a desert of all ylnesse alas who can beare or féele this iust sorrow this full sorrow for our sinnes this their contrition which they ●e so discerne from their attrition Shall ●ot man by this doctrine rather despaire ●hen come by repentance If a man repent ●ot vntil he haue made confession of all his sinnes in the eare of his ghostly father if ● man cannot haue absolution of his sinnes ●ntill his sinnes bee told by tale and num●er in the Priestes eare in that as Dauid sayth none can vnderstand much ●esse then vtter all his sinnes Delicta quis intelligit Who can vnderstand his sinnes In that Dauid of himselfe complayneth else where how that his sinnes are ouerflowed his head and as a heauy burthen doe oppresse him alasse shall not a man by this doctrine bee vtterly driuen from repentance Though they haue gone about something to make plaister for their sores of confession or attrition to asswage this geare bidding a man to hope well of his contrition though it bée not so full as is required and of his confession though h● haue not numbred all his sinnes if so be● that he doe so much as in him lyeth deerely beloued in that there is none but that herein he is guiltie for who doth as much as he may trow ye that this plaister is no like salte for sore eyes Yes vndoubtedly ▪ when they haue done all they can for the appeasing of consciences in these pointes this is the summe that we yet should hope well but yet so hope that we must stand in a mammering and doubting whether our sinnes be forgiuen For to beléeue Remissionem peccatorum that is To be certaine of forgiuenesse of sinnes as our Créede teacheth vs they count it a presumption O abomination and that not onely herein ▪ but in all their penance as they paint it As concerning satisfaction by their Opera indebita Vndue workes that is by such woorkes as they néed not to doe but of their owne voluntarinesse and wilfulnesse wilfulnesse in déede who séeeth not monsterous abomination blasphemy and euen open fighting against God For if satisfaction can bée done by man then Christ dyed in vaine for him that so satisfieth and so reigneth he in vaine so is he a Bishop a Priest in vaine Gods Law requireth loue to God with all our heart soule power might and strength to that there is nothing can be done to Godward which is not con●yned in this commaundement nothing can be done ouer and aboue this Againe Christ requireth to manwarde That wee should loue one another as hee loued vs ●nd trowe we that wee can doe any good ●ing to our neighbour ward which is not ●rein comprized Yea let them tell me when they do any ●hing so in the loue of God their neigh●our but that they had néede to crie Re●itte nobis debita nostra Forgiue vs our ●nnes So farre are we off from satisfying ●oth not Christ say When you haue done ●ll things that I haue commanded you say ●hat you bee but vnprofitable seruauntes Put nothing to my worde sayth God Yes ●oorkes of Supererogation yea super●bomination say they Whatsoeuer things ●re true sayth the Apostle S. Paul whatsoeuer things are honest whatsoeuer thinges ●re iust whatsoeuer things are pure what●oeuer things pertaine to loue whatsoe●er thinges are of good reporte if there be any vertue or if there be any prayse haue For to omit the testimonies I brought out of Iohn and Paul which the blinde cannot but sée I pray you remember the text out of Esai which euen now I rehearsed being spoken to such as were then the people of God and had bin a long time but yet were fallen into grieuous sinnes after their adoption into the number of Gods children It is for mine owne sake sayth God that I put away thy sinnes Where is your parting of the stake nowe If it bee for Gods owne sake if Christ bée the propitiation● then recant except you will become Idolaters making your works God and Christ Say as Dauid teacheth Not to vs Lorde not to vs but to thy name be the glory And it is to be noted that God doth cast in their téeth euen the sinne of their first father least they shoulde thinke that yet perchaunce for the righteousnesse goodnesse of their good fathers their sinnes might bée the sooner pardoned and so God accept their workes If they had taken Satisfaction for that which is done to the Congregation publiquely by some notable punishment as in the Primitiue Church was vsed to open offenders sparkles whereof and some traces yet remayne when such as haue sinned in adulterie goe about the Church with a Taper in their shirtes Or if they had made Satisfaction for restitution to manward of such goods as wrongfully are gotten the which

is my body broken for your sinnes Drinke this is my blood shedde for your sinnes That God the eternall Father embracing you Christ calleth and cleppeth you most louingly making himselfe one with you and you one with him and one with another amongst your selues You ought no lesse to bee certaine now that God loueth you pardoneth your sins and that Christ is all yours then if you did heare an Angell out of heauen speaking so vnto you And therefore reioyce and bee glad and make this Supper Eutharichiam a thankesgiuing as the Fathers named it Be no lesse certaine that Christ and you now are all one then you are certaine the bread and wine is one with your nature and substance after you haue eaten and drunke it Howbeit in this it differeth that you by faith are as it were changed into Christ and not Christ into you as the bread is for by faith he dwelleth in vs and we in him God giue vs faith in the vse of this Sacrament to receiue Christ as hee giueth vs handes to receiue the element simbole and visible Sacrament God grant vs not to prepare our téeth and belly as Saint Augustine saith but rather of his mercie hee prepare and giue vs true and liuely faith to vse this and all other his ordinances to his glory and our comforts He sweepe the houses of our hearts and make them cleane that they may bée a worthy harborough and lodging for the Lord. Amen Now let vs come and looke on the third and last thing namely wherfore the Lord did institute this Sacrament Our nature is very obliuious of GOD and of all his benefits And againe it is very full of dubitation and doubting of GODS loue and of his kindnesse Therefore to the ende these two things might bee something reformed and holpen in vs the Lorde hath instituted this Sacrament I meane that wee might haue in memorie the principall benefite of all benefits that is Christes death and that wee might bee on all parts assured of Communion with Christ of all kindenesse the greatest that euer God did giue vnto man The former to bée the ende wherefore Christ did institute this Sacrament hee himselfe doeth teach vs saying Doe yee this in remembrance of me The latter the Apostle doeth no lesse set foorth in saying The bread which we breake is it not the partaking or Cōmunion of the body of Christ Is not the Cuppe of blessing which wee blesse the partaking or Communion of the blood of Christ So that it appeareth the ende wherefore this Sacrament was instituted was and is for the reformation and help of our obliuion of that which we should neuer forget and of our dubitation of that whereof we ought to bee most certaine Concerning the former namely of the memorie of Christs death what commoditie it bringeth with it I will purpesely for times sake omit Onely a little will I speake of the commodities comming vnto vs by the partaking and Communion wée haue with Christ First it teacheth vs that no mā can communicate with Christ but the same must néedes communicate with Gods grace fauour where through sinnes are forgiuen Therefore this commoditie commeth herethrough namely that we should be certaine of the remission and pardon of our sinnes The which thing we may also perceiue by the Cup in that it is called the Cup of the newe Testament to which Testament is properly attributed on God behalfe obliuion or remission of our sinnes First I say therfore the Supper is instituted to this end that he which worthily receiueth should bee certaine of the remission and pardon of his sinnes and iniquities how many and great soeuer they be Howe great a benefite this is onely they knowe which haue felt the burthē of sinne which of al heauy things is the most heauy Againe no man can communicate with Christes body and blood but the same must communicate with his spirit for Christs body is no dead carcase Now he that cōmunicateth with Christs Spirite communicateth as with holines righteousnesse innocencie and immortalitie and with all the merites of Christes body so doeth hee with GOD and all his glorie and with the Church and all the good that euer it or any member of it had hath or shall haue This is The Communion of Saints which we beleeue in our Creede which hath wayting on it Remission of sinnes Resurrection of the flesh and life euerlasting To the ende that we should be most assured and certaine of all these Christ our Sauiour did institute this his Supper and therefore would haue vs to vse it So that there is no man I trowe which seeeth not great cause of giuing thankes to God for this holy Sacrament of the Lord whereby if wée worthily receiue it wée ought to bée certaine that all our sinnes whatsoeuer they bée are pardoned clearely that wée are regenerate and borne againe into a liuely hope into an inheritance immortall vndefiled and which can neuer wither away that wee are in the fellowship of GOD the Father the Sonne and the holy Ghost that wée are Gods Temples at one with God God at one with vs that wée are members of Christes Church and fellowes with the Saintes in all felicitie that wee are certaine of immortalitie in soule and body and so of eternall life then which thing what can bée more demaunded Christ is ours and we are Christes he dwelleth in vs and wée in him Oh happy eyes that sée these things and most happy heartes that feele them My deare brethren let vs pray vnto the Lord to open our eyes to sée these wonderfull things to giue vs faith to féele them Surely we ought no lesse to bee assured of them nowe in the worthy receiuing of this Sacrament then wée are assured of the exteriour symboles and Sacraments If an Angell from Heauen should come and tell you these things then would you reioyce and bée glad And my deare hearts in the Lorde I euen nowe though most vnworthy am sent of the Lorde to tell you no lesse but that you worthily receiuing this Sacrament shall receiue remission of all your sinnes or rather certainetie that they are remitted and that you are euen now Gods darlings Temples and fellow inheritours of all the good that euer he hath Wherefore sée that you giue thanks vnto the Lord for this his great goodnesse and prayse his Name for euer Oh sayth one I could be glad in very déed and giue thanks from my very heart if that I did worthily receiue this Sacramēt But alas I am a very grieuous sinner and I feele in my selfe very little repentance and faith and therefore I am afraid that I am vnworthy To the answering of this obiection I thinke it necessarie to speake some thing of the woorthy receiuing of this Sacrament in as great breuitie playnnesse as I can The Apostle willeth all men to prooue and examine themselues before they eate of the bread and drinke