Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	believe_v	faith_n	sense_n	7,203	5	6.9846	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13563	A coppie of a recantation made at Paules Crosse, by VVilliam Tedder, seminarie priest, the first of December, anno 1588 whereunto is added the recantation or abiuration of Anthonie Tyrell (sometime priest of the Englishe Colledge in Rome) pronounced by himselfe at Paules Crosse the next Sunday following, in the same yeere.	Tedder, William.; Tyrrell, Anthony, 1552-1610?	1588 (1588)	STC 23858.5; ESTC S2924	11,525	22

it please you is not cōtented with this hee chalengeth to himselfe so great a prerogatiue that hee wyll make and deface Articles of the Fayth at his owne will and pleasure Gratian. Quia Dominus Deus noster Papa Héereof it ariseth that in that Synagogue scarce any of the Laye people can tel what they beléeue for béeing asked a reason of their faith they saie nothing els but thus beléeueth the Churche thus saith the Pope Whereas in deede the reason of our Faith should be taken from the word of God for as the Psalmist saith Psal 116 Omnis homo mendax Euery man is a lyer And therefore it shal suffise me that the Pope is a man and consequently a lyer and may not onelie erre but also hath already erred which if I desired not to be briefe I woulde prooue vnles by thys his supreame vsurped authority he be deified or made a God which thing to confesse is not onely impudencie but also intollerable blasphemie I therefore doe héere vtterly detest abiure and renounce him with all his excommunications interdictions suspentions degradations depositions irregularities and a thousand such like trifling thunderbolts I pronounce also his doctrine not to be according to the holy Scripture but contrarie vnto it and therefore I doo freely and ioyfullie recant it thanking GOD that it hath pleased his diuine Maiestie to deliuer mee from the slauery of that Tyrant desiring him also that I may not fall into his subiection againe Next vnto this is their blasphemous doctrine of theyr Propitiatorie sacrifice 2 Of the Masse which they cal the sacrifice of the Masse This Masse I once did deuoutlie thinke vpon hearde with great attention and with great reuerence I did celebrate onelie because I thought it was indeede a sacrifice propitiatorie both for the liuing and the deade when as the Scripture plainlie testifieth 1. Pet. 4. that Christus semel pro peccatis nostris mortuus est iustus pro iniustis vt nos offecret Deo mortificatos quidem carne viuificatos autem spiritu Christ once died for our sinnes the iust for them that were vniust that he might offer vs vp to God mortified in fleshe but quickned in spirite Hether to also dooth all the Epistle to the Hebrewes tende It was also commaunded the High Priest in the olde Law that hee shoulde enter into Sancta Sanctorum but once in the yéere which similitude the Apostle in the same Epistle applyeth vnto the onely sacrifice which Christ offered for our sins vpon the Crosse The which because he hath once doone I think it vnlawful to haue any more propitiatorie Sacrifices then that one of our Sauiour Christ And therefore that which they call the propitiatory Sacrifice of the Masse I thinke it rather to be a derogatorie blasphemie to the passyon of Iesus Christ And for that cause I denie that either it is a Sacrifice or auailable for the lyuing much lesse for the dead I doo also from henceforth vtterly denounce it to be wicked and an Idoll Transubstantiation 3 Of transubstantiation and reall presence a terme inuented in the Laterane Counsell vnder Pope Innocentius the thyrde of that name to establish an other error as grosse as it selfe that is to say The Reall presence of Christe his bodie in the Sacrament as they call it of the Altar is contrarie not onelie to Fayth but also to naturall reason For the holy Scripture teacheth vs that Christ is ascended into heauen Mar. 16. sitteth at the right hand of God And also that it was thought conuenient that heauen should containe him not according to his diuinitie which is incomprehensible Act. 3. but according to his humane nature which is circumscriptible or to bee contained in one place for he tooke not onelie the bodie of man vpon him but also the passyons of a naturall bodie and therefore hath his proper place But if they will néedes haue him present in manie places at once they must also denie the he hath a bodie and consent to the Eutichian heresey and saie there was a commistion of the diuine and humaine nature which Athanasius in his Creede denieth saying Athanasius in Symbolo Neque commistionem passus neque diuisionem neyther suffering mixture nor diuision Yet of this matter was I neuer so fully perswaded but that still I had some doubt of it And now I renounce it crauing pardon of God for defending that which I alwayes doubted of The number of the Sacraments in the Church I acknowledge is no more then two that is to witt 4 Number of Sacraments Baptisme and the Lords Supper and these two I finde to be instituted by Christ himselfe in the holye Gospell The other fiue which they adde which are Confirmation Penaunce Extreame vnction Order and Matrimonie Because I know not where to find them neither by the institution of Christ nor in the Gospell or Newe Testament I count them not for Sacraments for I thinke none to haue authority to make Sacraments but God onely and therfore those two I thinke to be Sacraments and none other They make a great striuing and strugling to maintaine Prayer 5 Prayer to Saints and inuocation to the Saints departed thinking the mediation of our Lorde and Aduocate Iesus Christ insufficient for vs This inuocation I did thinke béeing in that Sinagogue to bee a necessarie and a conuenient thing although for the same I coulde finde no ground in the word of GOD. Yet one thing in the same béeing as I thought then an abuse I knewe not howe to excuse and that was the inuocation of diuers Saints for diuers purposes As one against the plague as S. Sebastian An other against the tootheake as S. Appolonia Another against the falling sicknes as S. Christopher and dyuers other As though almightie God coulde not heare vs but by the helpe of these Saints And thus in calling vpon them we derogate from the glorie of almightie God But they say they desire them but to pray for them and aske no other grace at theyr handes Then woulde I gladly knowe of them why they vse these verses in theyr office of S. Peter ad vincula Solue iubente deo terrarum Petre cathenas Qui facis vt pateant caelestia regna beatis In English thus O Peter loose as God commaunds from vs the earthly chayne The which to blessed mē dost make the gate of heauen plaine ☞ And in a Hymne of the same I m bone pastor Petre clemens accipe Vota precantum et peccati vincula Resolue tibi potestate tradita Qua cunctis caelum verbo claudis aperis In English thus Nowe sheepeheard good ô Peter milde rece●ue The vowes with prayer which we yeeld to thee By that same power which God to thee did giue Which mak'st the skyes be shut and wide to bee One thing I meruaile at that as yet the aduersaries béeing in controuersie whether the Saints do sée God or not and yet graunting

that Saints cannot heare the praiers of the liuing but by the sight of God why so obstinatly they defende this point And nowe whereas before I counted it necessarie conuenient I count it vaine and superfluous and take it for an errour Againe prayer for the deade 6 Prayer for the dead is a point of great Religion amongst them which Article they ground vpon an other no lesse absurde then it selfe and that is Purgatorie which Purgatorie I sée not howe they can defende by Scripture though they séeme contentiously to wrest certaine places of the Scripture from the true meaning of the same vnto theyr owne meaning and all to defende this grosse errour of theirs For they say that those soules that depart out of this life with anie veniall sinne or els with the Reliques of mortall sinne must néedes bee purged after this life before they can come to Heauen This is a grosse error and is taken out of the Poet Virgil for in that place where hee bringeth Anchises to enstruct his Sonne Aeneas of theyr state in heil he speaketh on this sort Quin et supremo cum lumine vita reliquit Non tamen omne malum miseris Aeneid nec funditus omnes Corporea excedunt pestes penitusque necesse est Multa diu conereta modis violescere miris Ergo excutentur paenis veterumque malorum Supplina expendunt aliae puntuntur inanes Suspensae ad uentos aliis sich gurgite vasto Infectum el●i●ur scelks aut ●xuritur igni Quisque suos patimur manes exinde per amplum Mittimur Elysium et pauci laeta arua tenemus In English thus And also when the plesant life is gone with gladsome light Yet euery mischiefe from those soules is not departed quite Nor plague of body yet is gone and so it needfull is That many things should them desteine which once haue been amis Therfore they suffer punishment for offences past They haue their meed of blustring winds some feele the bitter blast And some in bottō of a gulfe do wash their faults away And some with flames of scorching fire for passed sins do pay Each one of vs his paine doth feele and then exempt frō paine We walk about these pleasant fields a very little trayne This Article therfore with the rest is superstitious vaine and ridiculous Workes of supererogation as they call them 7. Workes of Supererogation are so vaine and foolish that I meruatle that wysemen at anie time will confesse any such to bee For the holie Scripture sayth that when we haue doone all that we can we must call our selues vnprofitable seruaunts Truelie for my part I knowe not why they should so bind God vnto our works that if wée deo them he cannot choose but saue vs. For all that we can doo commeth from God and we are bound to followe and accept of the good inspirations of him But this worde Supererogation dooth signifie that the worke which we doo is more then we are bound to doo which taketh awaie the grace of God as the Pelagean dooth and fortifieth our freewill so much as though it had neuer béen lost But truely I think and beléeue our Fréewill to be so wounded that not onely it is not able to doo more thē we ought but also it can not performe the which we ought to doo Let them of the aduersary part contend and wrangle neuer so much to the contrarie The grounde of thys their vngrounded dectrine is taken out of the Parable of the Samaritane Luk. 10. which tooke compassion vpon him who discending from Ierusalem to Iericho was wounded by Théeues For paying the Hoste of the house for his charges he sold him that whatsoeuer he laid out more thē he had giuen him at his return he would pay him againe Yet consider they not that in that Parable our Sauiour exhorteth vs to mutuall loue neighbourly charitie and that euery man is bounde to doo good vnto his neighbour in time of néede They denie that faith is sufficient to iustifie vs in Gods sight without our owne merits 8 Good woorkes contrary to the doctrine of the Apostle in his Epistles to the Romaines and Galathians For good works are indeede required at our handes not as the cause but as the effect of our iustification And for this cause workes are required at our hands to be a testimonie of our Faith and a cause that other men may giue the glorie vnto God for our Sauiour saith Math. 5. Sic luceat lux vestra coram hominibus vt videant opera vestra bona et glorificent Patrem vestrum qui est in caelis So let your light shyne before men that they may see your good works and glorifie your Father which is in heauen Then is it consequent that our iustificatiō commeth no waies of our selues but onely by faith in Christ Iesus After this followeth a most ridiculous doctrine 9 Indulgences and pardons of the Popes Indulgences and pardons wherein he dooth most insolently arrogate to himself the dispensations of Christ his passion applying that to the forgiuenes of sins the forme of which hath an arrogant kind of spéech as thus If a man fast one Friday with bread and water he shal haue plenarie indulgence and if he fast so on another day his pardon shal be limitted for certaine yéeres as 10000. c. or some such like or els a pena et culpa I alwaies thought these trifies vaine but now I sée the blasphemie of them For it is scant possible to get these great Indulgences but by wearing a paire of Beades or a Graine Medall Crucifixe Picture Agnus Dei or such like tromperie It would be too tedious to set downe the manifold kinds of these Indulgences which al tend to one ende that is to the lessening of the vertue of Christ his passion The seconde commaundement plainly forbiddeth vs to make or to haue any grauen Image 10 Images Exo. 20. or the likenes of any thing to worship it But the aduersarie excommunicateth them that denie the necessitie of Images in Churches as it is to be séene in dyuers of their Counsels For say they it is lawfull not onlie to retaine them but also to worship thē The which if it be not against the seconde commaundement let them looke vnto it I for mine owne part doo sée it and am ashamed that euer I was so blockish as to thinke a block or a stone to bee necessarie or godlie I thought it so once but nowe I cannot be so perswaded For he that hath any reason in him to discourse or sence to perceiue cannot be so void of reason or so sencelesse as to exhibit honor or reuerence to a senelesse Image when the same Image if it had sence would not onely refuse that worship but also would willingly fall downe to worship or adore the workman that made it They hold and defend that the Laye people may not receiue the Communion vnder both