Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	ghost_n	holy_a	5,369	5	5.6194	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77347	Saul and Samuel at Endor, or The new waies of salvation and service, which usually temt [sic] men to Rome, and detain them there Truly represented, and refuted. By Dan. Brevint, D.D. As also a brief account of R.F. his Missale vindicatum, or Vindication of the Roman Mass. By the same author.	Brevint, Daniel, 1616-1695.	1674 (1674)	Wing B4423; ESTC R212267	257,888	438

subdivide themselves into greater or lesser shares after the number of Eies or Ears of more or fewer present persons One Ear hath as much of the voice being in a convenient distance as hath the whole Auditory and one Eie takes as much of the light for its own use as twenty do and both the voice and the light impart themselves wholly and indivisibly whether to one or to fourscore Much more doth the al-sufficient satisfaction and Ransom of Christ our Savior which being by it self infinite must needs therefore be indivisible For if you part it into shares either these shares are finite and limited and so they cannot make an Infinite or if they be infinite and immense then every one of these Parcels must be conceived as great as the whole which is absurd contradictory and impossible And tho this infinite satisfaction and Ransom were such as could be divided yet every one man hath need of all As every mans sin is infinite that is deserves an infinite Punishment so must the satisfaction for it be infinite in the same way that is as great as can be presented to an infinite Majesty by an infinitely worthy Savior By consequent the unconceavable Mercies of God in Christ Jesus and the infinite Price offered to the Divine Justice by this Savior cannot be distributed as the price he was sold for in thirty Pieces Whosoever applies to himself that immense value of Christs Blood applies it all and all being not too much for him he hath nothing of it to spare This is plain and demonstrative to any unconcerned Christian that hath but learned well his Catechism Now when Popes came with their new and strange Dividend so much to God for them whom this Blood saves and so much which is twenty thousand times more to me from them whom it doth not and out of this large portion so much must go for so many years of pardon to one and for so many daies to another they so tear the Sacrifice and Body of Christ as the other Romans would have torn his Garment and as themselves part and distribute their own Relics Here is an Arm of some Saint for his Imperial and there a skull for his most Catholic Majesty The most Christian King must have something and the devout and Holy Queen Christina likewise a Hand a Toe a Tooth a Jawbone or what you please This is the great Roman Wisdom let the Jubilee come when it will Europe shall find in this Tresury enough to buy and Rome to sell And if Protestants offer to scruple at this new Divinity great Scholars will spend all their wit and the Vatican all its learning and all its Books to justifie what Bedlam saies The Virgin Mary's and other Saints numberless Satisfactions fill up also a considerable Corner in this Store-house and the same Villains who make God so unnatural to his own Son as to make him suffer far more grievous Punishments then the severest Justice did require make him in some proportion as bad and in another respect worse to his Sons friends as bad if he makes them also pay more then they owe and worse if he make them pay it for debts namely for temporal Punishments which the blood of Jesus Christ had most sufficiently paied for already And the Drift of charging God with this rigor both against Christ and against his Saints in taking of them more then the due is to bestow this Overplus and superfluous satisfactions into the Roman Magazine First then I say if all these second Paiments and Satisfactions of the Saints be conceived necessary for the satisfying Divine Vengeance they either wrong the Justice of God or undervalue the Satisfaction of Christ for if they must satisfy again for a Debt which Christ had already most sufficiently satisfied for this not only wrongs but destroies all the best known Rules of Justice or if Justice demands yet any farther satisfaction it presupposes that it was not yet sufficiently satisfied and this undervalues and maimes in a very great mesure Christs infinite satisfaction What the Papists have here to say is 1. That the Satisfaction of Christ is infinite and therefore most sufficient to discharge all scores whatsoever but that s Bellarm. de Indulg l. 1. c. 4. sect Tertia objectio Suares de Paenit Disput 10. sect 3. n. 6. Bonacin de Sacram. Paenit q. 6. punct 4. Secunda propositio it is applied finito modo that is is not applied by the Roman Church to its full worth as far as it could reach but only to the satisfying for sins before our Baptism most fully but for the sins committed afterwards not so But now let them give an account wherefore it is not and what Power Christ ever gave them of restraining the true immense value of his satisfaction and sacrifice in such a mesure as may reserve both for Popes and Mass Priests as much as they can sell both in Masses and in Indulgences 2. They are pleased to say or rather they are not afraid to blaspheme that our Saviors immense satisfaction as they presume to restrain it is but a remote and t Layman de Indulg c. 1. n. 3. Suarez de Thesaur Disput 51. Sect. 3. n. 17. general Cause to help and qualifie what we do when we satisfy for our selves which they may say as well of the Father and the Holy Ghost who satisfy not at all and that mens good works and Penances when applied either by themselves during their life or by others when they are dead are the proper and immediate * ibid. Causes which do the Deed. Only the satisfaction of Christ helps mens good and satisfactory works somwhat like as Ambregris can help Sweet Drugs rather by actuating and reviving them to perfume then by perfuming of it self For here Bellarmin will tell you that there are not two u Bellarm. de Purgat l. 1. c. 14. sect Tertius modus satisfactions the one of Christ the other our own but one actual Satisfaction only and that is ours Thus far either men or Saints are more properly Redeemers to themselves and others then is Christ himself and thus full this Roman Tresury must be filled up with mens Blasphemies and Christs merits plundred from him Secondly from this Blasphemy our Tresury comes to a squib or cracker and what stinks so in mens Nostrils bursts as an emty sound in their Ears They say that these human and superfluous satisfactions which their Magazasine is furnisht with to satisfy Divine Justice are only that Redundancy and overplus of great labors and hard penances which their Saints first had no need of for expiating their own sins and secondly which they made no use of for expiating the sins of others Now first who warrants them that their Saints had no need of this Surplusage It is certain that S. Francis hath bin sometimes troubled with lust and who can tell whether * S. Bonavent invita Franc. the Wife and

the stead of either a Prophet to revele or of a Messenger to bring or of a kind of Clerk to read to them all these Praiers Here to make use of those Examples wherewith both o Bell. de Beatit Sanct. l. 1. c. 20. sect Respondeo quemadmodum Papists and p S. Ambros ad Rom. c. 1. Pagans will perswade Men to call upon their Saints the King alone must be the Master of Requests to his Courtiers and the Speaker to his Commons to inform them of every great and every petty trifling thing that their respective Relations Countries and Towns will have them put in a Bill and then present it to his own self Whensoever the Pope calls on S. Peter or a Cardinal on S. Jerom or a Monk on St. Cutbert or any Catholic Man or Woman upon the Virgin nothing is done till God himself calls for these Saints and tells them Hear you Peter Jerome and you Cuthert such and such People now pray to you that you would pray to me and perswade me thro your Merits to grant them such and such things And to dispose you the better to be forward in this Office I must tell you the Pope is old the Cardinal wants an Estate suitable to his Eminence and unless you make hast to solicit me for more Grace such Monks or Maidens your humble Suiters are at this very nick of time in great danger of Incontinency Then and not a moment before come up the Saints with these Praiers to press and solicit with God the very same things and circumstances which God hath reveled to his Saints before Such Wheelings and Impertinencies as these were ridiculous upon a Stage much more are they so in a Church and how much more with God in Heaven And what can you think of the Comedians who dare bring both God and his Saints as chief Actors in such a Play Well Praier to Saints includes these sins in its most plausible Practice when 't is no more then calling on the blessed Saints that they be pleased to mediate and to intercede in their Praiers for us to God which is the cheating notion under which Men ashamed of what they do would fain disguise their Praying to Souls and Angels with the colour of doing q Bell. de Sanct. Beat. l. 1. c. 17. c. 20. no more then when we pray here our Friends and Pastors to pray to God Almighty for us But when they pray and beg at their hands not only for Praiers but as it is apparent by their real practice and the stories of their best Saints for effectual Deliverances such praying is without excuse for instead of the former Drudgery which the other puts upon God this attributes Ubiquity Omnipotency and other infinite and Divine Powers to Saints that is the Church of Rome cannot expect and upon that expectation cannot Pray as they do every where at the same time to the Virgin Mary for example to bless and help them unless she be conceived as being both present every where and potent to bless them and help them every where And this is a double Immensity that of being present where they pray especially where they pray more devoutly and of being present where she helps For without this Ubiquity how could she be seen at Harvest wiping the Faces of r Vincent Sperat Hist l. 8. c 17. of reaping Monks or in a Chamber rubbing s Menol. Cisterc. 22. Decemb. the Head of the good honest Father Adam whilest she is elsewhere t Chronicon Ord. Min. Tom. 2. l. 5. burning Villages or in a rich Abby u De Mirac B. M. 2 Tem. Serm. Discipuli Moguntiae 1612. Mid-wiving an Abbess whom her Steward had unfortunatly gotten with Child Is it not unimaginable that during either of the two daies when she was under a Gallows x Chronic. Deip. an 1358. holding up a Thief under the Feet for fear his own weight should strangle him she could be then in a River y Ib. an 1134. riding Prince Pocoldas his Horse or upon the Walls of Poictiers beating the English off from that Town Or if she be so nimble as to be at the same time under a Gallows upon a Wall and in the middle of a River because all these places are in Europe Can she run both the East and West Indies at the same moment of time there to a Beretar invita Anachoretae l. 1. c. 1. make a Jesuit more chast and here to comfort b Bal nghem 11. Apr. a poor Captain Thus far what Bellarmin saies c Bell. de Beat. Sanct. l. 1. c. 20. sect Alii dicunt may very well pass for certain truth that to help Men in the point of need at z Ibid. an 1200. the same time and in so many distant Countries no nimbleness can serve the turn nor any thing less saies he then a true Omnipresence which is an Attribute proper to God Every Saturday in the Week requires in a special manner this Universal Presence for then the Virgin Mary is in her own Person undoubtedly and by their most solemn Devotions upon that day exalted besides others above the highest Heavens She is at the same time conceived to be most present and beneficial by her Miracles and other waies to her Worshippers upon Earth and according to the promises which she hath d Bull. Sabbath passed to Pope John the 22d she goes down to Purgatory upon that day and therefore she is then under ground This same Universal Presence the clearest Character of God is in a very great mesure required in all other Saints for she goes seldom without them then they are praied to nevertheless from all parts not only to intercede in Heaven which there they might being in one place but to assist them by Sea and Land in Spain and in Armenia which no man believes they can do without believing them every where For no created Causes whatsoever can work any thing but where they are If our Savior did help some sick at a distance from him as Matth. 8.12 He did it with that Divine immense Nature that his human was united to And Holy Souls are not likely to have more power then the Angels who are personally present wheresoever they work any thing If any one say that the Saints may out of Heaven do on Earth whatever they please not by their coming down themselves but by their sending down some Angels First let him shew That the Saints are not only equal to but superiors to the Angels and then that they have the disposal of this Celestial Hierarchy Secondly tho they or at the least the Virgin had it yet this sending of Angels could not be applied but to some few private Services as when some say 't was not her self but some Angel whom she had sent for her but to counterfeit the Devotions and to save the credit of a Nun for the space of nine whole Years when

and the ordinary Seats of Roman Saints and when Bellarmin with some others say that they do honor these Images as signs only representing and and not as Seats and Instruments inhabited or assisted by the invisible Spirit of their Saints they are confuted by these two waies the visible Practice of their Church and the invisible Testimony of their own private Consciences What might be said more probably both in behalf of these Images and of their zealous Devotion in worshipping them is what frees them from the reproach which Holy Scripture casts on Idols that they have Eies and see withal they have Hands wherewith they handle and somtimes give terrible blows if they have Mouths it is not in vain since they can cry and laugh and speak and somtimes also Prophesie Feet have they and thereon leap and walk and flee and if they have Noses they smell therewith and can tell where the wanton and the wicked Persons are All this I say from their own approved Authors Only the main difficulty remains and I conjure all sober Men as they tender their Salvation to look how to satisfie it well to know what is the inward Principle Spirit or Soul which moves and animates these dead Figures to all and more then what living Bodies can perform with the help of their living Souls Here let the Roman Catholics well consider whether to justifie them by these acts of activity from being Idols doth not by the same means both accuse and convince them of being Devils The Holy Scripture warns Men often against false Christs and false Prophets against false Apostles and false Spirits it were strange if we had no need of warning or of being wary against false Saints I find somtimes the best Roman Monks much puzled what to think of their most celebrated Apparitions and tho they trust too much their Holy Water a pitiful trial God knows in the discernment of the good from the bad Spirits yet they do not think it uncatholic to demur somtimes in such matters It is neither want of Learning nor want of Faith in the School-men the Primitive Fathers of Popery which makes them dispute now and then whether that which they see at Mass under the Figure of raw Flesh or a young Child be Christ himself or a Phantome and certainly we have no ground either in Scripture or in Reason or in Experience to secure us but that the Devils which play such pranks both in Apparitions and on Altars may juggle as well and play worse tricks about consecrated Images First It is no small prejudice against these Roman Images and the Roman way of using them that both came so late into the Church and that in the best Primitive Times when the Church was a purer Virgin none but Heretics had Images whereas in these later and worse Ages when the Church is confessedly worse too no Roman Catholics are without them It is also no small prejudice against the best as it is supposed and the most famous of these Images that when they were admitted at first as either visible Records of Ecclesiastical Antiquity or as Ornaments of new Walls not one of them did work Miracles or if it did 't was in behalf of Infidels and Pagans only as it is presupposed by Patriarch Tharasius n Nicaen Synod secund Act. 4. pag. 626. Edit Bin. Paris 1634. the great Promoter of Image Worship whereas now since they are become both the Objects and the Instruments of Roman Devotion and Blessing they generally work all Miracles in behalf of the Romanists The alteration in the Church as it is now full of Images from the Church as it was then without any Image Worship as it is visible and great must have some visible and great Cause Is it because the Pagans and the Heretics then and the Mass-Priests and Papists now understand the worth of Images and the right use of Image-worship better then the Holy Apostles did Or is it because the Holy Apostles had neither Patriarchs nor Prophets nor Martyrs to make Saints of or to consecrate Images to Is it not more probable to think that this Alteration hath thus happened because both Pagans and Papists are of the same mind as to Images And because the Spirits which Christ and his Blessed Apostles had silenced and beaten off from most of their Pagan Quarters having long wandered among the Heathen and in dry places have at last found better shelter and emploiment at Lauretta Montserat and other great Roman Oracles What can one think else of Images which having kept themselves close dumb and obscure in the best and Primitive daies take now their advantage to start up and to make a noise and to shew Miracles in these later times of the Church when both by Christ and his Apostles Predictions and the Judgment p Joseph Acosta de Temporib Novissim l. 3. c. 3. 14. of sober Papists all must be full of false Prophesies of strong Illusions and lying Wonders Secondly That which aggravates the suspition of appearing in unhappy Times like the coming of Thieves and unexpected Straglers in dark Nights is the ugly and pitiful Holes where most of these Images were at first found For these Images I mean those wonderful and famous ones which the Roman Church runs most after were neither lately made by common Painters nor consecrated by ordinary Roman Bishops they are supposed to have bin made and consecrated by no meaner Workmen then God himself his Christ his Angels and such of his Saints as S. Luke S. Nicodemus c. were and so left and deposited to the Christian Church and Catholic Tradition Hereupon let me ask two things absolutely necessary for any sober satisfaction The first When and where if ever at all these Saints made these Images and by laying on of their Hands or otherwise conferred on them the Gifts of Speaking of Prophecying and working Miracles or put in them an inward or assisting Spirit to make them speak foretel and do strange things The second When and where having used them as it is supposed they have they thought fit to bury them under Ground and to hide some among Thorns some under Brambles all in most pitiful places as dark Holes and hollow Trees where they were found and where any wise Man would rather look for Worms or Toads If you say they hid them in those places for fear of the Pagan Persecuters Pagans were not haters at all nor destroiers of Images contrariwise they loved Images as Papists do But since they were great Burners and Destroiers of Holy Scriptures Why would the Apostolical Men rather hide their Books under ground which were most principally both hated and sought after then their Images which were not so And if they hid both Images and Books together by what universal Mischance did they never find any of these where they found those How came the Holy Scriptures to discover themselves so soon ever in cruellest times of the Primitive