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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	holy_a	scripture_n	word_n	2,805	5	4.1192	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72059	The confession and publike recantation of thirteene learned personages, lately conuerted in France, Germanie, and the Lowe-Countreys, from poperie, to the Churches reformed wherein they haue zealously and learnedly set dovvne the reasons that moued them therevnto. The names and degrees of the conuerts. 1. Godefrid Rabin ... 2. Simon Palory ... 3. Iohn Colleij ... 4. Melchior Roman ... 5. Iohn Norman ... 6. Father Abraham ... 7. Antony Ginestet ... 8. Signeur Lewis ... 9. Father Edmon ... 10. Leonard Theuenot ... 11. Sir Francis ... 12. Francis Goupil Angeuin ... 13. Lewys du Boys ... Translated out of the French and Dutch printed copies, by I.M.; Eight learned personages lately converted (in the realme of France) from papistrie, to the Churches reformed.	W. B., fl. 1601.; J. M., fl. 1602.	1602 (1602)	STC 1074.5; STC 20598; ESTC S115544	99,696	118

in heauen through a liuely and true faith And such or the like manner of speaking is not to be thought strange for there is not any but doth acknowledge that here is a question of a Sacrament and it is well knowne that in matter of Sacrament the Scripture vseth to giue vnto the signe the name of the thing signified as when shee nameth the Circumcision couenant Genes 17. Exo. 5.11 albeit it was but a token of the Couenant and the Lambe which was offered in the Passe-ouer she names him Passach that is to say Passage and yet notwithstanding he was but a token of passage Sacrifice for quicke and dead They thinke that in the Masse there is a sacrifice propitiatorie for the remission of sinnes both for the quicke and dead but I doe see that the whole Scripture sendes vs to the sacrifice of Iesus Christ which he hath offered Heb. 20. Rom. 5. viz. his owne body vpon the Crosse Jt is through this onely oblation that we be made holy and haue eternall redemption How can the Masse be propitiatorie for our sinnes seeing that in the Masse there is no effusion of bloud Heb. 9. and as the Apostle to the Hebrewes saith There is no remission without shedding of bloud I haue considered and oftentimes meditated as well on the three Euangelists as on Saint Paule touching the institution of the Supper of our Sauiour Iesus Christ Heb. 5. 7 Psal 110. Math. 1. Acts. 4. 1. Cor. 22. wherevpon they would builde and grounde the sacrifice of the Masse But I haue seene plainely that it was without any apparance of reason For Christ Iesus vnder the formes of Bread and Wine presents his body and bloud and commaunds to communicate it and to preach his death and passion vntill his comming he speaketh nothing at all touching the offering it in sacrifice I finde likewise in other places in the scripture that Christ Iesus is the onely sacrificer according to the order of Melchisedech that through his onely sacrifice the wrath of God is appeased and therefore he is called Iesus that is to say Sauiour S. Peter saith There is no other name giuen vnder heauen whereby we must be saued S. Paule saith that he reioyceth in nothing but in Iesus Christ and him crucified It were a needelesse thing for mee to recken vppe all places that serue for this purpose In the Masse it selfe there are wordes to be found which beare recorde that those that haue composed it haue beene constrained to confesse that aunciently in the action of supper there was but a sacrifice of prayse and thanksgiuing according to the doctrine of Saint Paule When and as often as you shall eate of this bread and drinke of this cup you shall pronounce the death of our Sauiour vntill his comming Masse condemned by her owne Canons and behould the proper speeches touching the same in their owne Canons Pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus that is For which we offer vnto thee or those that offer vnto thee this sacrifice of praise for themselues and all others And in another place in a Collect for the dead Praesta quaesamus omnipotens deus vt animae pro quibus hee sacrificium laudis t●ae obtulmus maiestati that is Graunt wee beseeche thee Almightye God that the soules for whome wee haue offered vnto thee this sacrifice of praise c. And in another Collect beginning Propitiare Domine there is pro quibus tibi offerimus sacrificium laudis that is Be mercifull O Lord to those for whom we haue offered vnto thee this sacrifice of praise The Church of Rome nourisheth men in ignorance Reading the Scriptures forbidden forbidding laye people and women to read the Scriptures and in their prayers and assemblies they vse an vnknowne tongue I could neuer comprehend how many bee accorded herewith that which is said in the Psalmes Happye is he Psal 1 Psal 19. 119. Deut. 4. who in the lawe of the Lord exerciseth himselfe day and night that the law of the Lord is an vndefyled law conuerting the soule and giueth wisdome to the symple that she is a light to lighten our feete c. Saint Peter saith that we doe well to be attentiue to the reading of the Prophets which giue vs light as it were a Candle in a darke place and Saint Paule saith in generall termes that whatsoeuer is written is written for our learning Saint Ierome knew verye well this doctrine when he wrote to Lata in these Termes Let the daughter loue diuine and heauenly bookes insteade of sylke and precious stones and in those bookes let her not be delighted with the outward gilding and embrodering of the couer but with the inward erudition distinguished and corrected according to faith let her learne fyrst by the Psalmes of Dauid to renounce wordly vanities let the Prouerbes of Salomon teach her to liue vertuously let her accustome her selfe to contemne and detest earthly things in Ecclesiastes let her follow the example of patience and vertue in Iob let her take the holy Gospell into her hands and neuer let it depart from her but with all her hart let her study the Acts and Epistles of the Apostles and when shee shall haue enritched the closet of her heart with such ritches then let her learne the doctrine of the Prophets and the bookes of Moses and for the last the Canticles For if shee shoulde haue read it in the beeginning shee might peraduenture haue beene wounded in her heart by not rightly vnderstanding the holy songs of the spirituall weddings vnder carnall wordes Vpon this purpose Saint Augustine doubteth not to pronounce August in hu 50. Sermon to his bretherē in the desert that hee who maketh no reckning to reade and meditate in the holye Scriptures sent from Paradice ought to feare not onely the incurring of eternall tribulations but also the enduring euerlasting paines and punishments For it is so dangerous vnto vs not to reade the holy Scriptures that with great griefe of minde the Prophet cryeth out Esay 5. Ose 4. 1. Cor. 14. For this cause my people haue beene led into captiuitie for that they haue no knowledge for hee that is ignorant shall be ignorant and a little after he addeth that those who will not vnderstand in reading in this world God will not know them in the day of iudgement and then finally he exclaimeth Why are we not carefull to reade the holy Scripture where our soules are fed and nourished for euer Seruice in an vnknowne tounge As for the seruice vsed in a tongue vnknowne I am greatlye abashed that so many reasons vsed by the Apostle S. Paule in the 14. Chapter of the first Epistle to the Corinthians to withdraw men from so palpable abuse coulde not touch nor mooue the heartes of the Pastors and Gouernours of the Romane Church for to feede the

therefore resolued vvith himselfe to leaue the same and to giue himselfe vnto the fellovvship of the doctrine of the Gospell And came from Prage this yeare about Sexagesimae vnto our most gracious Prince and Lord to Dresden and vpon his graces further appointment likevvise came hither to Wittenberge and presently tolde vs of his purpose to ioyne himselfe vnto our Churches according as he should be best directed vvherevnto vve vvished him Gods blessing and furtherance and also receiued him vvillingly And for that he had heretofore a good vvhile vsed publiquely to Preach himselfe thought it very expedient by preaching to condemne such euident errors vvhich he did vvith a vvell meditated Sermon and great descretion from his heart This recātation was solemnly made before a great auditory of all sorts vpon the day Misericordias Domini this yeare in the Parish Church before a great congregation consisting of the vniuersitie and Schollers out of all Countries together vvith the vvhole company of Cittizens and Commons And after the Sermon ended he confirmed this his confession vvith prayer and the Lords Supper VVherefore vve humbly thanke the Eternall for that he daily graciously calleth his poore strayed sheepe vnto his heauenly kingdome and doe further beseech Almighty God our heauenly Father to vouchsafe by the vvorking of his holy Spirit fatherly to strengthen and confirme this Godefrid in the knovvne trueth mercifully to reduce other strayed sheepe vnto his sheepefould also to direct and gouerne his people and to confound the Romane Antichrists raging kingdome euen for his beloued Sonne Jesus Christ our Lord his sake Amen At Wittenberg the fift of May. 1601. By the Senior and other Doctors of Diuinitie there A Recantation done on the second Sonday after Easter called there Misericordias Domini vpon the Gospell for the day IOHN 10. ver 11. to 17. Iesus spake vnto the Iewes I am that good shepheard the good shepheard giueth his life for the sheepe But an hireling and he that is not the shepheard neither the sheepe are his owne seeth the Woolfe comming and he leaueth the sheepe and fleeth and the Woolfe catcheth them and scattereth the sheepe So the hireling fleeth because he is an hireling and careth not for the sheepe I am that good shepheard and know mine and am knowne of mine As the Father knoweth me so knowe I the Father and I lay downe my life for my sheepe Other sheepe I haue also which are not of this fould them also must J bring and they shall heare my voice and there shall be one sheepefould BEloued and elect in the Lorde Christ we reade in the Booke of the Chronicles of the Kings how that Almightie God did fight for his people and slue a great multitude of the enemies 2. Chro. 20. and obtained the victorie and got thereby such a huge spoile and bootie that in three whole dayes they could not carrie all the same away but in the fourth day they went into the Valley of Blessing Christ by his bitter sufferings hath subdued all our enemies and made vs to reioyce by giuing vs inwarde peace and there praised the Lord. Now hethervnto beloued your well affected mindes haue sufficiently heard how great a combate Iesus Christ hath sustained for vs the like whereof was neuer heard nor the like bootie was euer brought vnto the people of God This was done on Passion Friday past on which day the Sonne of God through his bitter sufferings ouercame and vtterly threwe to the ground all the enemies of mankinde whereby there is giuen vnto vs such a bootie of the which we may reioyce for euer As also the Prophet Esay saith in his 9. chap. ver 3. They haue reioyced before thee according to the ioye in Haruest and as men reioyce when they deuide the spoile Such glorious ioye haue we heard and found vpon the holy Easter day when Christ victoriously rose againe from the dead Now what this booke is that we haue herehence receiued was declared and taught vnto vs the last Sonday namely that peace which Christ thrise wished his Disciples Peace be with you to shew that through his sufferings death and resurrection now from henceforth all is become peaceable Let this therefore now stand still before vs that we like vnto the antient people of God hasten vs vnto the valley of blessing lawde honor and praise the worlds Sauiour Man soone forgetteth Gods benefits and therefore must often be put in minde thereof and neuer forget so great and vnspeakeable a benefit But because man forgetteth nothing more nor sooner then benefits the whole Christian Church hath set before vs this day such a Gospell in which is brought againe vnto our mindes the great loue and mercy of our most dearest shepheard Christ as namely how that he gaue his life vnto death for vs straied sheepe Seeing therefore I haue hethervnto beene a Fryer and stuck in the manifolde errors of Poperie but am now by the giuen grace of God come vnto the light of the trueth I will ground this my Recantation vpon this dayes Gospell 3. partes and deuide the same into three parts 1. First for that this present Sonday is in Christendome called Misericordias Domini the mercies of the Lord I will speake of the great mercy of God contained in these wordes I am that good sheepheard and giue my life for my sheepe 2. Secondly how God ordinarily bringeth the straied sheepe and sinners vnto his sheepefould seeing Christ saith He hath yet other sheepe which he must bring hithervnto 3. Thirdly how we ought to heare the true shepheard Christ his voyce and therein shew the errors of Poperie which are to be auoided as the very voyce of Antichrist Now the good and mercifull God assist vs herein with his diuine grace Amen 1. Part. Wherein Gods great mercies are set forth It is not without cause that the holy Apostle S. Paule 2. Cor. 1. vers 3. calleth Almightie God The Father of mercies and God of all comfort And Ephes 2.4 A God which is riche in mercie Without all controuersie Paul had some cause giuen him why he gaue God such a notable and glorious title yea surely there was good cause giuen him for he was a blasphemer and a persecutor but yet acknowledgeth he was receiued of God to mercy 1. Timoth. 1.13 Not onely that God had of his mercie forgiuen his sinnes but also had aduanced him to a notable Apostle and Preacher of his holy Gospell Dauid likewise exceedinglye commendeth Gods mercie but not without cause for he was an adulterer and a murtherer and yet God did not onely remit him his sinne but did also establish his kingdome in peace And therefore he iustly saith Psal 33.5 Benignitate or as the common translation Misericordia Domini pleci est terra The earth is full of the goodnesse or mercie of the Lord. And in the 145. Psalm ver 9. His mercies are ouer all his workes But such mercie goeth not

is the loue of Parents to their children to be compared to the loue of God towards vs Doth not God expreslie say by the Prophet Esay cap. 49. ver 15. Can a woman forget her children and not haue compassion on the sonne of her wombe though shee should forget yet will not forget thee Yea no father no mother no brother nor sister yea no friend whatsoeuer could so long beare with and indure thy wickednesse as God hath borne with it so that God may iustly complaine as in Esay 43. ver 24. Thou hast made me to serue with thy sinnes and wearied me with thy iniquities Yea whosoeuer will rightly indeede learne and knowe the mercy of God It is feareful to make God serue with our sinnes and thereby obserue how God bethinketh him before he punisheth sinners let him onely reade the 42.43 and 44. chapters of the Prophet Esay where he shall finde how God behaued himselfe towards the wicked stifnecked Iewes First he rebuketh them with wordes shewes them their disobedience calles them blinde and deafe By and by therevpon as in the 43. chapter he comforts them againe bids them not to feare and tels them he would giue people for them and nations for their ransome yet notwithstanding presently therevpon reprooueth them againe charging them to be hardned and abide in their sinnes And all that comes now from the alone mercy of God Then only man layeth holde on Gods mercie when he wholy antēdeth his wicked life yet so indeede that the sinner confesse his sinne and laye holde on God his mercie Which he doth when he forsaketh his sinnes and wicked life for then will God not onely blot out and forgiue him all his sinnes but also therevnto bestowe vpon him all good things As it also is saide by the fore aledged Prophet Esa 44. ver 2.3 Feare not O Iacob my seruant and thou righteous whom I haue chosen For I will powre water vpon the thirsty and flouds vpon the drye ground I will powre my spirit vpon thy seede and my blessing vpon thy buds Behould this is now that vnspeakeable goodnesse of God wherevpon we stand All our prosperitie commeth from God alone are and liue Who would not 〈◊〉 then with ioye say and sing with the Prophet Dauid Psal 89. 〈…〉 I will lawde praise and sing the mercies of the Lord for euer And in another Psalme as namely the 59. ver 17. he saith God is my defence and my mercifull God Which is as if he had said All that euer I haue and whatsoeuer I am commeth wholye from Gods mercie Well then beloued in Christ I suppose I haue not herein done amisse in setting forth and praising the goodnesse of God Seeing that our God and mercifull God though I were a persecutor of his holy worde and of all true Christians a blasphemer of God and a superstitious Fryer hath of his free loue and mercy sought me found me and graciouslie deliuered me from those errors I had beene long time nusled in So that I may well and iustly say with Dauid Loqueus contritus est ego liberatus sum The snare is broken and I am deliuered Psal 124. v. 7. Let this suffice for the first part Now we will proceede 2. Part. The maner how God brings vs to his knowledge so to saluatiō and heere the second part how that God doth shew his mercie and bring vs first to his knowledge and then vnto saluation And this is not done vnto me alone but for the comfort of all sinners whereby they may learne to acknowledge Gods goodnesse and amend themselues Although Gods wayes are not as our wayes and his thoughts farre otherwise then our thoughts and besides God in the Scriptures hath reuealed so much of his will vnto vs as is needfull for vs to know his counsell is without searching out and also we cannot certainely know how God deales with man yet our louing God hath so farre forth reuealed his will vnto vs in the Scriptures his holy and diuine word that we may easily know how and wherewith God calleth and leadeth vs to his sheepefolde The worde of God is that sweete and notable voice through the which God hath from the beginning in the old Testament Gods word is his voice wherby he calleth vs to repentance brought many wilde straied sheepe to the true sheepefold which God did by Moses and all his true Prophets Lastly he sent his beloued sonne himselfe vnto vs as the right and true shepheard This is the true shepheard who saith by the Prophet Ieremie Ier. 23. ver 3. I will gather the remnant of my sheepe out of all countries whither I had driuen them and will bring them againe to their fouldes and they shall grow and increase In Ezech. 34 ver 11. saith this shepheard Beholde J will searche my sheepe and seeke them out which the sonne of God hath done by the preaching of his holy diuine worde After him did his Apostles and their successors the same and euen at this day all true shepheards and carers of soules doe which by the word of God call all straid sheepe It is Gods word and not force that must content men And there were euer at the beginning thereof many tyrannous Emperours and Kings Princes and Lordes yea and the whole world brought vnto the true sheepefold not with sword and armes nor with might and fier but by the word This is that word wherof the Lord speaketh by the Prophet Ieremie 23.2.29 that his word is euer like a fier and like a hammer that breaketh the stone Gods word is of nature like the Sunne euer hauing forcible effect either to mollifie the elect as the Sunne doth wax or to harden the wicked as the Sunne doth clay And in the Prophet Esai cap. 55. v. 10.11 God compareth his word vnto the Raine and Snow which come downe from heauen and water the earth and make it fruitefull So shall his word be that goeth out of his mouth it shall not retu●ne vnto him voyde This is that word mentioned in the Epistle to the Hebrues Heb. 4. v. 12. That it is sharper then any two edged sword it intreth through euen vnto the diuiding asunder of the soule and the spirite Paule reioyceth 1. Cor. 4. v. 15. that through this word he had begotten his Corinthians But some man may say or thinke in his hart that he hath indeed often and much heard Gods word yet hath not foūd any such change in himselfe nor perceiued any such powre To whom I answere I beleeue it very willingly for alas we see in this our time but little of that fruite which should come and arise out of the word of God The cause why men of all sorts profit no more by the word of God is for that they esteeme of it but basely therfore prepare not themselues aright vnto the hearing reading and meditating there●f But the reason or fault must not