Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	beget_v	father_n	son_n	1,941	5	6.0880	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17145	An apologie for the religion established in the Church of England Being an answer to T.W. his 12. Articles of the last edition. In this impression recognized and much inlarged. Also answers to three other writings of three seuerall papists. By Ed: Bulkley Doctor of Diuinitie.; Apologie for religion	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1608 (1608)	STC 4026; ESTC S106872	215,308	282

consisting in shriuing to a Priest receiuing absolution from him and doing some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil-worshippings appointed by him we allow not but true repentance which consisteth in vnfained sorrow for sinne earnest confession with remorse of conscience both to God and man offended and a true reformation and amendment of life we allow and commend and do iudge that we can doe nothing acceptable to God which proceedeth not from this true repentance The third things whereby you would proue that wee denie this article of remission of sinnes which you say exceedeth all in absurditie is that wee denie that our sinnes are perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ c. Wherevnto I answere that you here bring an absurd distinction For what difference is there betweene forgiuing not imputing and couering and hiding of sinne Surely it seemeth that Dauid could find no such ods betwixt them as you dreame of whose words be these Blessed is he whose wickednesse is forgiuen and whose sin is couered Blessed is the man vnto whome Psal 32. 1. the Lord imputeth not iniquitie and in whose spirit there is no guile Doth not Dauid here take these all for one and attribute blessednes alike to euery one of them When S. Paul saith God was in Christ and reconciled the world to himself not 2. Cor. 5. 19 imputing their sinnes vnto them what doth he meane by not imputing of sin but forgiuing of sin Primasius expoundeth it thus Non reputans illis delict ● ipsorum hoc est indulgens Primasius in illum locum persolam fidem qu● gratis donata est i. Not imputing to thē their sinnes that is to say pardoning them by onely faith which is freely giuen And whereas you so much extenuate Not imputing and make it not so much as Forgiuing Chrysostome a man of greater iudgement then you affirmeth Chrysosto i● 2 Corinth hom 11. the contrarie and maketh not imputing greater then forgiuing in these words Attamen cūm tanta sint nostra pe●cata non solum non exposcit poenam sed conciliatus est non solùm dimisit sed neque imputa●it c. But where as our sinnes bee so great hee doth not onely not require punishment but also is reconciled with vs and not only hath forgiuen but hath not so much as imputed our sinnes to vs. Bernard thinketh not so basely of not imputing as you doe his sweete words bee these Sufficit mihi ad omnem iustitiam Bernard in Cant. serm 23. solum habere propitium cui soli peccaui Omne quod mihi ipse non imputare decreuerit sic est quasi non fuerit Non peccare Dei iustitia est hominis iustitia indulgentia Dei It is sufficient for mee vnto all righteousnesse to haue him mercifull against whome onely I haue sinned whatsoeuer hee hath determined not to impute vnto mee is so as though it had neuer beene Not to sinne is the iustice of God mans iustice is Gods mercie Bernard here saith that the not imputing of our sins vnto vs is as much as though they had neuer beene committed And will you say that notwithstanding the not imputing of them yet their botches biles filth and abomination remaine still exhaling a most Ephesi 5. 2 pestiferous sent in the sight of GOD Is not the sweet smelling sacrifice of Iesus Christ able so to perfume them and vs that we and all our actions may bee sweete and acceptable Luk. 15. in the sight of God And if the robe which the Father put vpon his prodigall sonne could so hide all his ragges that hee was deare in his fathers eyes cannot the robe of Christs righteousnesse so couer and hide all our ragges yea our botches and biles that we may bee deare Math. 22. 12. and precious in the sight of God our heauenly and most mercifull father And if those that had the mariage garment vpon them were admitted to the mariage without regard what the said garment couered shall not wee hauing the mariage garment of Christs righteousnesse be acepted to the mariage of the Lambe notwithstanding all the botches and biles which it couereth Yet we do not say that we can couer or hide all our sinnes from the piercing eyes of God but this we say that euen God himselfe doth hide them with this robe of Christs righteousnesse and looking on vs in the face of Iesus Christ his Son doth accept vs his members for such as Iesus Christ himselfe is And do you not thinke that that which God hideth is well hid and shall neuer come to light Dauid saith of GOD Psal 85. 2 Thou hast forgiuen the iniquitie of thy people and couered all their sinnes Doth not Dauid here take forgiuenesse and hiding both for one And therefore this your distinction betwixt perfect forgiuing and not Imputing and couering is as substantiall a one as that is of your blind and barbarous Schooleman Richardus de Sancto Victore Christus Ri. de S. Victore de potestate ligandi soluendi p●r 1. cap. 14. potuit dimittere peccata nos verò non possumus dimittere peccata sed tantum remittere As great difference as there is betwixt dimittere and remittere so much there is betwixt forgiuing not imputing and couering in sinne This is as Erasmus saith Frigidissimis distinctionibus omnia confundere with friuolous distinctions to confound all Erasmus in vita Hieronymi things And this much for this Article of the Creede which you do as foolishly proue as you falsly affirme that we deny it Now I come to the fourth Article that you say the Puritans in effect deny which is no lesse then Christ to bee the Sonne of God But who bee these Puritanes that bee thus grieuously charged what are their names why be not their bookes named and sayings produced These things ought to haue beene done if you had beene disposed Pag. 50. rather ratiocinari quā calumniari to reason then to raile and slaunder But to this your malicious and false accusation I will first oppose the true confession of faith concerning this Article where-vnto all the reformed Churches whereof Ex. Gall. confessione I haue either heard or read do assent and agree Wee beleeue and acknowledge one onely GOD who is one onely and simple essence spirituall eternall inuisible immutable infinite incomprehensible almighty most wise good iust and mercifull and that in that one and simple diuine essence there bee three persons subsisting the Father the Sonne and the holy Ghost The Father the first cause in order and the beginning of all things the Sonne his wisedome and euerlasting word the holy Ghost his true power and efficacy The Sonne begotten of the Father from euerlasting the holy Ghost from euerlasting proceeding from the Father and the Sonne which three persons are not confounded but distinct and yet not deuided but coëssentiall coëternall and coëquall

it most euidently appeareth that blessing and thankesgiuing is all one thing And yet this is more manifest For whereas Saint Matthew and Saint Marke say as is before declared that our Sauiour when hee tooke bread blessed Saint Luke Luke ●2 19. 1 Cor. 10 24. ● Cor. 14. 16. and Saint Paul say hee gaue thankes Hereunto also pertaineth that plaine place of Saint Paul When th●● blessest in the spi●it how shall hee that occupieth the place of the vnlearned say Amen to thy giuing of thankes seeing hee knoweth not what thou sayest Who is so blinde and so ignorant that heere seeth not blessing and thankesgiuing to be all one thing And therefore againe I say that by blessing is not here meant a secret whispering of fiue words to the conuerting of the substance of bread and wine into Christs body and blood as Priests foolishly vse and falsly teach but a thankesgiuing to GOD for so louing vs that hee hath giuen his onely begotten Iohn 3. 26. Sonne for vs that as many as beleeue in him shall not perish but haue euerlasting life For the which cause this Sacrament is of the ancient fathers called Eucharistia that is to say thankesgiuing As touching the breaking of bread which m●y resemble to vs the breaking of Christs body vpon the Crosse wee doe follow our Sauiour Christ therein and doe breake it when we distrib●●e it vnto the people the which the Papistes doe not but thrust in a whole vnbroken wafer into their mouthes Indeed I know that the Priest himselfe doth in his Masse breake his hoste into three parts One to signifie the Saints in heauen another the faithfull vpon the earth the third the soules in Purgatory But this deep diu●nity they haue found vpon the back side of the Bible But because this Gentlewoman or author of this scrole vrgeth eagerly the breaking of bread I would faine know what the Priest doth breake when he breaketh his Hos●e as they call it into three parts First hee breaketh not by their doctrine the substance of bread for they say there is none remaining to say that they breake Christs body wre blasphemy although it pleased that holy Pope Nicholas with his Councell to prescribe that godly and learned man Berengarius in his De consecra dist 2 ●go Berengariu● recantation to affirme the body of Christ Manibus Sacerdotum tractari frangi fidelium den●●bus atter● i. To be handled with the Priests hands to be broken and torne with the teeth of the faithfull And to say they breake accidents without a substance were folly or rather madnesse These things before being considered let the indifferent reader vprightly consider how truely this Catholike Gentlewoman saith that we obserue none of these Now it followeth in the sayd paper The truth of the Catholike religion and of euery part thereof is proued euidently by the testimony and consent of all writers in all ages since Christ and his Apostles As for example the Real presence of Christ in the Sacrament the Sacrifice of the masse Purgatorie Prayer for the dead Prayers to Saints the vse of Images the signe of the Crosse Pilgrimage to holy Places and the rest now in controuersie Answere HEere bee things as boldly affirmed as they bee barely proued or rather cleane omitted and therefore they might without further proofe as well bee denied of mee as they bee affirmed of them And although I minde not long to stand vpon these particular poynts yet I will not let them goe so nakedly as they do but will somewhat touch them But heere let the Christian reader consider and marke that whereas this Catholike Gentlewoman saith that the truth of their Catholike religion and euery part thereof is prooued euidently by the testimonies of all writers in all ages since Christ and his Apostles they seeme to exclude from this proofe the Law and the Prophets the Gospell of our Sauiour Christ and the writings of the Apostles contained in the canonicall Scriptures For if they had meant otherwise they would haue sayd that the truth of the Catholike religion and euery part thereof is proued euidently by the testimony of the holy Scriptures and of all writers in all ages since Christ and his Apostles Therefore if their meaning bee as their words seeme to import to exclude from this proofe the canonicall Scriptures then they exclude the onely true triall of Christian religion for if the holy Scriptures Ca●s 8. quest Nec suff● ●er● bee the onely rule of our faith and life as Beda saith in these words before alledged Nobis sacris literis vnica est credendi pariter viuendi regula praescripta i. The onely rule both of faith and life is prescribed vnto vs in the holy Scriptures then in the proofe of Christian religion we ought not to exclude them but chiefely yea onely to admit them And if Saint Aug. de natu ● grat cap. 60. Augustine doe truely say that wee ought without refus●ll to giue our consent onely to the Canonicall Scriptures then surely wee ought to trie and examine all matters by them Therefore I may say vnto you with the same Saint Augustine Auferantur ergo De v●itat Eccle cap. 2. c. Let these things bee taken away which wee recite and bring one against another not out of the holy Canonicall bookes but from else where And so let vs trie these points of your Catholike Religion by the holy Canonicall Scriptures the testimony whereof is sufficient and all other testimonies without the same bee of no force so saith the same Saint Agustine Qui diuina testimonia non sequuntur c. Arg. Epist 50. i. They that follow not the diuine testimonies haue lost the waight of mans testimonie Therefore I conclude this point with the same Saint Augustine Non audi●mus c. i. Let vs not heare This say I This sayest thou but Aug. de vnitat Eccles cap. 3. let vs heare This saith the Lord. There bee the Lords books whose authority we both consent vnto we both beleeue and wee both obey there let vs see●ke the Church there let vs discusse our cause Bring then plaine proofes out of the holy Canonicall Scriptures for those your catholike points of Religion and I will yeeld And without them whatsoeuer testimonies you bring else where you shall nothing preuaile Well saith Saint Ierome Omne quod loquimur debemus affirmare Hier. in Psalm 98. de Scripturis sacris i. Whatsoeuer wee speake wee ought to affirme or proue it out of the holy Scriptures Idem ad Titum And againe Sine authoritate Scripturarum garrulitas non habet fidem i. Without the authority of the Scriptures pratling hath no credit Now to come to your particular points As touching your Real presence of Christ in the Sacrament if you meane thereby not a Real presence of Christ to the faith of the godly and worthy receiuer whereby wee affirme and beleeue that hee doth