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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	jesus_n	lord_n	2,568	5	3.7300	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03926	A sermon preached at Yorke before the right Honorable, Henrie Earle of Huntington, Lorde President of her Maiesties councell established in the north, and other noble men, and gentle men, at a general communion there, the 23. of September in the eightienth yeare of her Maiesties raigne: by Mathewe Hutton Deane of Yorke.	Hutton, Matthew, 1529-1606.	1579 (1579)	STC 14034; ESTC S104336	25,148	72

A SERMON Preached at Yorke before the right Honorable Henrie Earle of Huntington Lorde President of her Maiesties Councell established in the North and other noble men and Gentlemen at a general Communion there the 23. of September in the eightienth yeare of her Maiesties raigne By Mathewe Hutton Deane of Yorke ¶ Imprinted at London for Richard Sergier Anno. 1579. W. C. ¶ To the Reader the knowledge blessinges of the trueth AS the zeale strength of our gracious soueraigne the Queene was verie great to the prayse of God and the blessednes of hir kingdome in bringing the Gospell by a reentrie into this lande when the Lorde brought her in his rich mercie vnto the kingdome So her Maiesties care hath beene from time to time great also by the preaching of the worde by many good Lawes by the authoritie and countenance of her Magistrates to further the course and aduaunce the estimation thereof to the releeuing of the people from that darkenesse wherein they walked that comming to the light of the trueth they may become children of the light and inheritoures of the life which is in Christe Iesus This hath appeared manie wayes in manie places and namely in her Prouince of York at a solemne assemblie of the honorable and woorshipful of those partes where after a verie learned and godlie Sermon fitte for that assemblie and action they were together partakers of the Lordes table to testifie to God their religion to shewe their obedience to her Maiesties proceedings and to leaue it witnessed to the whole worlde that they embrace the Gospell and labour by their example to drawe others also to the loue of the same trueth Touching the Sermon For the Authors greate learning and good Spirite it must carrie great prayse with as many as knowe him especially with them that knowe him best As manie as knowe him not may in reading it beholde the good graces of God in him for the worke of the Gospell and a notable spirite plainelie and soundly confuting the chiefest groundes of the Popishe religion vpon which sandie groundes notwithstanding though they pretend Peter to be the rocke manie builde not foreseeing the ruire and great fall of the house For Antiquitie and Generalitie are good markes of the church ioyned with better alone they may aswell iustifie sinne and errour as the Romishe Churche Those other chiefe markes it hath not the true and pure vse of the woorde and Sacramentes But as it wanteth the chiefest markes of the Churche of Christe whiche deceiue not So it hath vndoubted signes of the church of Antichrist a doctrine preiudiciall to the offices and merites of Christe a foundation that GOD hath not layed the persecutions of Antichrist the blasphemies of Satan the marchandises of the greate whore of Babylon and the marke of the beaste O that they which haue trafique with her would come out of the Merchauntes false lighte and might haue their eyes open and their heartes also to consider what stuffe they haue for their soules laid in pawne to her for paymēt of their obedience and tribute As for their iustification by workes and not by faith onely it doeth plainely shewe they vnderstande neither the imperfection of their perfectest woorkes nor the grace of GOD which saueth them that beleeue thorow faith in the merites of Christe alone Whiche faith notwithstanding necessarily bringeth foorth good woorkes not meritorious causes but manifest notes to vs of our saluation in the merites of Christe Iesus the Lorde and Sauiour In that they forbid the people to read the scriptures they commit too too manifest violence in withholding our euidēce in dispossessing vs of our fathers last will and Testament How shall they demaund the legacie that know not the gift How shall they keepe the conditions that know not the couenaunt If they say the scriptures are hard they speake to say no woorse ignorantly of the will or power of God that either would not or could not speake plainely and to the hart of his people to the vnderstanding of his children But as the children of this worlde they were wise in their generation they kept that backe which might bring the kingdome of God forward they put the light vnder a busshell that it might not shine to those that came into the house Darkenes did best set out and most mainteine the workes of darkenes Neuerthelesse sure it pleased God for his glory to shew mercie vnto manie causing the light to shine out of darkenes and bringing this euidence into light and the light therof into the possessiō of the sonnes of men They as many of thē as appertaine to the holy electiō of God haue had eyes to see and hartes to consider what it is to walk in darkenesse and in the shadowe of death what it is to lye fast bound in Babylon in miserie and yron and what it is to dwell in the house of God to beholde his beautie and to visite his holy temple to serue the Lord and to wayte for the fulnesse of his rich mercies in Christ Iesus our Lorde As for the sufficiencie of the Scriptures if no man maye adde any thing there wanteth nothing If no man may take any thing away there is nothing too much Wherevppon they that haue eyes to see and will see may beholde that the scriptures are all sufficient and perfect dangerous therefore is the cōtrarie doctrine of Hosius one of the Maister Masons at the greate building of Trent But his doctrine is lately and sufficiently confuted Whereas they denye some the lawful remedie against fornication theire deeds bewray their doctrine for they not regarding it died in the disease whereof they condemned the remedie For the Inuocation of Saintes and the doctrine of the newe mediatourship to the Mediatour which is but one it sheweth a greate faith and trust in those Saintes as being more readie and willing to helpe where they promise no helpe then God that dooth both promise and keepe the couenaunt of mercie made to Abraham and his seede euen as many of them as seeke the face of God and walke in newenes of life which is the true seede of Abraham and the Israell of god But if Saintes can be neither so able if they be able at al nor so willing to heare helpe vs as is the mightie most louing God of our saluation why doo any in a blinde nicenesse straine curtesie to pray vnto God which is commaunded and make no conscience to giue his honour to others which is forbidden Concerning the masse it hath been long agoe publikelie indited and truely condemned of grosse Idolatrie and forgerie Saint Paule in that greate mysterie testifieth for himself to the Corinthians That he added nothing to the simple institution of the Lordes supper but what he receiued that he redeliuered and what he receiued not that he deliuered not at all But they of the Masse haue deliuered in charge to be beleued and receiued a bodie without quantitie or

old way wherein the Prophet exhorteth vs to walke this is the way which Christ by his Prophets his Apostles word hath taught vs this indeed is the oldest way In comparison of which the corruptiō in Poperie is new and lately inuented as will appeare if we doe make a briefe discourse through the principall points of religion now in controuersie And firste to beginne with our iustification The scripture teacheth that we are conceiued in sinne borne in sinne brought vp and nousied in sinne by nature the children of wrath death damnation bondmen slaues vnto Sathan The olde way and onely true way to be deliuered from death and to bee receiued into Gods fauour againe is by our Lord and sauiour Iesus Christ Who alone is the seede of the Woman that broake the Serpentes heade Who alone is the seede of Abraham Isaac and Iacob In whome all the nations of the earth are blessed Who alone was wounded for our transgressions and broken for our iniquities Who hath troden the wine presse himselfe alone and of all the people there was none with him Who in the fulnesse of time came as it were out of the bosome of his father toke vpon him our nature was borne of the virgin Marie without sinne and in our nature did not onely fulfill the Lawe of God most absolutelie which we should doe and can not doe by reason of the corruption of our fleshe but also in the same nature did most obedientlie suffer most cruell death vppon the crosse to that end that if we effectuallie beleeue in him his punishment should stande in steede of our punishment his righteousnesse in liew of our righteousnesse in the sight of god This is the old and only good way for sinners to obteine gods fauour againe For the Scripture teacheth it So God loued the world that he gaue his onely begotten sonne that whosoeuer beleueth in him should not perish but haue life euerlasting Come vnto mee all ye that trauell and are heauie laden and I will refresh you Wee are iustified freely by his grace through the redemption that is in Christ Iesus whom GOD hath set forth to bee a reconciliation through faith in his blood By grace are ye saued through faith and that not of your selues it is the gift of God not of woorkes least anie man shoulde boaste himselfe If anie man sinne wee haue an aduocate with the father Iesus Christ the righteous he is the propitiatiō for our sinnes By which places and such like it appeareth plainly that the efficient causes the fountaine and welspring of our iustification is the loue mercie of almightie God the matter and fourme price and merit is Christes obedience death passion the finall ende is the glorie and praise of God and our endlesse saluation in Christes kingdome the instrument or hande wherewith God dooth reach vnto vs saluation from heauen in Christ Iesus is the Gospell and the preaching thereof The instrument or hand whereby we take hold of Christe and his merites is a true and liuely faith in Christ our Sauiour The fruites of the spirite woorking in vs and the true effectes of a iustifying faith are vertuous and charitable deedes Of which Saint Augustine saith Sequuntur iustificatum non praecedunt iustificandum Good workes followe in him that is iustified but goe not before in him that is iustified If this be the best and oldest way whiche ascribeth all our saluation wholy to Christe his merites it followeth that that is an erronious and lately founde out way of the Papistes which attribute some parte of our saluation to our owne worthines to the merits of Saintes to the woorkes of supererogation to the sufferinges of Martyrs laide vppe in the Popes treasure house For though the sufferinges of Martyrs be the sufferinges of Christe and in them Christ doth suffer in his misticall bodie yet this suffering is not the price of our redemption nor anie parte of it but his death and passion and blood that he shed in his naturall bodie vppon the crosse once for all Saint Augustine tract in Iohann 84. Etsi fratres pro fratribus moriamur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur Albeit one brother die for an other yet is the blood of no Martyr shed for remission of sinnes And in the same place Imitari quis potuit morientem nemo autem redimentem In dying some man might followe Christ but in redeeming no man coulde follow him Leo also a Bishoppe of Rome in three places affirmeth the same Epistola 97. ad Leonem Augustum Epistola 83. to the Bishoppes of Palestine in the twelfth Homilie of Christes passion That no Saint by his death did pay an other mās debt For that was onelie the office of Christ as Basill saith who alone was voide of sinne and he alone the vnspotted Lambe of God that taketh away the sinnes of the worlde As for the sufferinges of Martirs they are saith Leo Patterns of Patience to others but merit no righteousnes And this he sayeth to the greate impouerishing of the treasure-house of merites and no small discredite to Popishe pardons Let vs therefore follow the counsel of the Prophet Ieremy Stand vpon the wayes and consider c. It is an old way shewed vnto vs by GOD him selfe that all men ought to read and learne the Scriptures Christ saith This is eternal life to know thee the only true God and whom thou hast sent Iesus Christ And he commandeth To search the Scriptures for they are they that beare witnes of him And Hierome sayeth in the Preface to the Prophete Esaias That not to know the scriptures is not to know Christ And Chrisost vppon the epist. to the Coloss 3. willeth Lay men to gette them the Bible into their houses as the wholesome medicine of their soules If not the whole Bible yet the new testament at the least Audite obsecro seculares omnes comparate vobis Biblia animae pharmaca c. And he imputeth the cause of all euill to the ignoraunce of the scriptures Therefore it is a new way lately founde out that ignoraunce is the mother of deuotion Let vs therefore folowe the Counsell of the Prophete Stand vpon the wayes and consider c. It is an old way wherein Gods children haue walked to beleeue that al things needefull to saluation are conteined in the worde of god This Saint Iohn teacheth the cap. 20. Many other thinges did Iesus which are not written in this booke but these are written that you might beleeue that Iesus is the sonne of God and that in beleeuing you might haue life by his name Which woordes Cyrillus expoundeth thus Non omnia quae dominus fecit conscripta sunt sed quae scribentes tam ad mores quám ad dogmata putarunt sufficere All is not written that Christe did but so much as the writers thought sufficiēt as

liked well of this forme of ministring the Lordes Supper and did nothing swarue from it They were not curious nor ceremonious but the faithfull being gathered together after some exhortation they recited the wordes of the institution and saide the Lordes prayer and so distribution was made to all that was present Platina in the life of Sixtus the first saith Nuda primum haec erant omnia simpliciter tractabantur Petrus vbi consecrauerat oratione Paternoster vsus est Speaking of the Lordes supper These thinges saith he were naked at the beginning and all was handled simplie and plainely Peter when he had recited the institution saide the Lordes prayer Loe this was the Malse that Saint Peter saied That which Platina speaketh of Saint Peter the same doth Gregorie affirme was the vsuall masse of al the Apostles lib. 7. in his Epistle to Iohn Bishoppe of Syracusa But afterwarde this Simplicity by little little began so to offende the successours of the Apostles that in continuance of time al was turned vpside downe the substaunce taken away and the name loste First a litle of the Name then I wil speake of the Substaunce it selfe The Names vsed in the scriptures are these The Lordes supper the body and bloode of Christe the bread and the cuppe of the Lorde the Lordes table the participation of the body and blood of Christ Iustinus Martyr and Irenaeus call it Eucharistia thankesgeuing It was named also Synaxis by reason of the assembling togeather of the faithfull to receiue it And the whole action was called Liturgia The ministration of the Lordes supper And about foure hundred yeares after Christe in the Latine Church it beganne to bee called Missa But for what cause there are diuerse opinions Some say that it is an Hebrew word and deriued of Masas for Mas signifieth Tributum a tribute paide vnto the Prince And this interpretation agreeth well vnto the Lordes Supper wherein we offer vp vnto GOD the sacrifice of prayse and thankesgeuing for the redemption of mankinde by the death and passion of our Sauiour Christe as a tribute and bounden duetie that we owe vnto God But some had rather haue it deriued of Nasas whiche is to lift vp and Nes in Hebrew signifieth a standard or banner For this they thinke doeth agree very well vnto their Masse wherein they lifte vp Christe as they say in forme of breade to be woorshipped of the people and offer him vp to God the Father for the soules in purgatorie And they would faine finde their Masse in the scripture and therefore alledge the. 16. Chap. of Deutro Thou shalt kepe a solemne feast vnto the Lorde with a voluntary lifting vp or oblation of thy hande The Hebrew worde is Missah Loe say they the verie name of our Masse is in the olde Testament But I merueile why they are so fond to thinke that this place maketh anie thing for their Masse seyng that that Missah which the Iewes offered vp in the feast of Pentecost was not Christs bodie which then was vnborne but certaine loafes of breade made of their newe corne whereof some were leueined and offered vp vnto the Priestes vse Or why abhorre they in their Masses Leueined bread vsed in the Iewes Missah sith they will needes borrowe their masse from the Missah of the Iewes The thing of it selfe I graunt is indifferent whether wee vse Leauened or vnleauened bread at the Lordes table But surely the Popish Masse shoulde come somewhat nearer to the Missah of the Iewes if they woulde not vtterly condemne leauened breade nor deny the substance of bread to remaine after consecration But the best opinion is that Missa is a Latine woord And in this opinion is Polidorus Virgilius Beatus Rhenanus Michael Ritius Isydorus Ispalensis and Rahbanus Michaell Ritius lib. 2. Of his storie of the French kings sayth Antiquitus in vano deorum superstitione peracta re diuina conuersus ad plebēsacerdos aiebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. populis missio quo verbo potestatem faciebat abeundi volentibus Idem mos a nostris etiam seruatus est vt libo iam libato pronuncietur per ministrum Ite missa est ilicet ire licet In the time of the olde superstition of the Gentiles the sacrifice being offered the Priest turning himself vnto the people said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Populis missio the people may depart The same custome is obserued amongest vs Christians that after the sacrifice offered the minister shall say Ite missa est That is to say Goe ye may departe For Missa was vsed for missio as in Tertulli Cyp. and Optatus often wee reade remissa peccatorum for remissio It appeareth also that the whole action of the Lords supper was deuided into two parts To the first part were admitted not onely the faithfull Christians but also Nouices and learners called Cathecumeni as yet vnchristened And not they onely but Iewes Gentiles heretikes and notorions offenders But when the sermon was done and the Epistle and Gospell read and certeine other praiers and the Priest readie to goe to the Lordes supper then the Deacon cried Ite missa est At which woordes all departed sauing the faithfull communicantes Of this we reade in the fourth Councell holden at Carthag Episcopus nullum prohibeat ingredi in Ecclesiam audire verbum Dei siue Gentilem siue Iudaeum siue haereticum ante missam Cathecumenorum Let the Bishoppe forbid no man to enter into the church and to heare the word of God whether he be Gentile or Iewe or heretike before the Nouices bee sent away Then after the communion was done the Deacon cried once againe Ite missa est By which woordes he gaue them leaue to depart which had receiued the Lordes supper Of this wee reade in Saint Ambrose in an Epistle to Marcellina When the Cathecumeni were sent away word came to me sayth he that the souldiars were in armure Ego tamen in officio mansi missam facere coepi Yet for all that I continued still in the office of ministration and beganne to doe masse In which place this woorde Missa doeth signifie the latter parte of the communion or ministration of the Lordes Supper after the Cathecumeni were sent away This woorde Missa so often soundinge in their eares being the last woorde pronounced vnto them by the Deacon and the woorde whereby they were dismissed and the woorde whiche some desirous to bee gone did long for to heare of all other woordes was made so familiar vnto the people that the whole action by them was called Missa And after the learned also vsed the same woorde And as the Deacon did twise pronounce Ite missa est Firste when he sent away the learners not christened then when they were dismissed that had communicated so did they deuide it into two masses The first was called Missa Cathecumenorum The masse of the learners or hearers The other Missa fidelium