Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	son_n	5,168	5	5.9174	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17144	An apologie for religion, or an answere to an vnlearned and slanderous pamphlet intituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerpe 1600. By Edvvard Bulkley Doctor of Diuinitie	Bulkley, Edward, d. 1621?; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1602 (1602)	STC 4025; ESTC S106873	145,731	186

penance consisting in shriuing to a Priest receiuing absolution frō him 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 doe iudge that we can do nothing acceptable to God which proceedeth not from this true repentance The third thing whereby you would proue that we denie this article of remission of sinnes which you say exceedeth all in absurditie is that we denie that our sins are perfectly forgiuen but only not imputed as it were veiled or couered with the passion of Christ c. Wherunto I answer 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 sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile Doth not Dauid here take these all for one attribute blessednes alike to euery one of thē Whē S. Paul saith God was in Christ and recōciled the world to himself not imputing their sins vnto them what doth he meane by not imputing of sin but forgiuing of sin Primasius expoundeth it thus Non reputans illis delicta ipsorum hoc est indulgens per solam fidem quae gratis donata est i. Not imputing to them their sinnes that is to say pardoning them by only 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 the contrarie and maketh not imputing greater then forgiuing in these words Attamen cùm tanta sint nostra peccata non solum non exposcit poenam sed conciliatus est non solùm dimisit sed neque imputauit c. that is But whereas our sinnes be so great he doth not only not require punishment but also is reconciled with vs and not onely hath forgiuen but hath not so much as imputed our sins to vs. Bernard thinketh not basely of not imputing as you do his sweete words be these Sufficit mihi ad omnem iustitiam solum habere propitium cui soli peccaui Omne quod mihi ipse non imputare decreuerit sic est quasinon fuerit Non peccare Dei iustitia est hominis iustitia indulgentia Dei that is It is sufficient for me vnto all righteousnesse to haue him mercifull against whom onely I haue sinned whatsoeuer he hath determined not to impute vnto me 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 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 be sweet and acceptable in the sight of God And if the robe which the Father put vpon his prodigall sonne could so hide all his ragges that he 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 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 we hauing the mariage garment of Christs righteousnes be acpted to the mariage of the Lambe notwithstanding all the botches and biles which it couereth Yet we doe not say that we can couer or hide all our sinnes from the piereing 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 Sonne doth accept vs his members for such as Iesus Christ himselfe is And do you not think that that which God hideth is well hid and shall neuer come to light Dauid saith of God 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 couering is as substantiall a one as that is of your blind and barbarous Schooleman Richardus de Sancto Victore Christus 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 of sin This is as Erasmus saith Frigidissimis distinctionibus omnia confundere that is with friuolous distinctions to confound all things And this much for this Article of the Creede which you do as foolishly proue as you falsly affirm that wee denie it Now I come to the fourth Article that you say the Puritanes in effect denie 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 rather ratiocinari quā calumniari that is to reason then to raile and slaunder But to this your malicious and false accusation I wil first oppose the true confession of faith concerning this article whereunto all the reformed Churches whereof I haue either heard or read do assent and agree We beleeue and acknowledge one onely God who is one onely and simple essence spirituall eternall inuisible immutable infinite incomprehensible almightie most wise good iust and mercifull and that in that one and simple diuine essence there be three persons subsisting the Father the Son 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 efficacie 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 If you mislike any thing in this confession confute it if you know any of vs that maintaine any diuers doctrine dissenting from this name them produce their sayings and quote the places But you say that these whom you terme puritanes peremptorily affirme that Christ is God of

vsuall amongst you and your fellowes in such sort to abuse the word of God The words of Saint Iohn be these Iohn to the seuen Churches which are in Asia Grace be with you and peace from him which is and which was and which is to come and from the seuen spirits which are before his throne and from Iesus Christ c. What meaneth this man to alledge this for inuocation of Saints will he by these seuen spirits vnderstand the Saints either he knoweth little or he cannot be ignorant that this is expounded of the holy Ghost who although he be in person one yet by the communication of his vertue and demonstration of his diuine workes in those seuen Churches doth so perfectly shew himselfe as though there were so many spirits euery one working in his peculiar Church Ambrose set out by Doctor Tunstall Bishop of Duresme writeth vpon these words thus Hic tota trinitas demonstratur that is heere the whole Trinitie is shewed and a little after Per septem autem spiritus spiritus sanctus eò quod sit septiformis intelligitur that is By the seuen spirits the holy Ghost is vnderstoode because he worketh seuen manner of wayes And hard it were or rather absurd to pray for grace and peace from Saints and that before Iesus Christ But vpon this I will not stand onely the reader may consider how barren this cause is which hath no plainer proofes and driueth this man to such priuate and false exposition of Gods word Now whereas you say that by prayer you glorifie the Saints in heauen I say that by prayer we doe glorifie God Call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie me But that by prayer we should glorifie Saints I doe not finde in all the holy Scriptures If this man can why doth he not shew it I finde that God will not giue his glorie to any other and that the Saints with Dauid say Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie for thy louing mercie and thy truths sake And that the Angell would not be worshiped or glorified but said vnto Iohn worship God As touching the Saints mediation when Iesus Christ shall cease to be our mediator and to sit at the right hand of God to make intercession for vs then we will seeke to your mediation of Saints In the meane time take you heede that in attributing that to the Saints which is proper and peculiar to the sonne of God yea which he hath bought with his bloud you doe not deny the Lord which hath bought vs and that you doe not horribly dishonor those Saints and make Idols of them Furthermore you say that we deny the communion of the Church militant and the soules in purgatorie c. Whereunto I answer y t when you shal plainely and pithily proue this your fayned fire of purgatorie which the Greeke Church alwayes hath denyed then we wil yeeld vnto you and graunt our selues to be to blame in not helping these seely soules with dirges masses c. out of the paines of this forged fire You quote in your margent for proofe thereof 1. Cor. 3. v. 15. 15. v. 29. Alas poore purgatorie that hath no better proofes The words of S. Paul in the first place be these If a mans worke burne he shall lose but he shall be saued himselfe neuerthelesse yet as it were by fire Here is mention of fire and therfore it must needs be the fire of purgatorie for such is the great iudgement of these worthie writers that if they reade in the Scriptures or Fathers this word fire it is none other but the fire of purgatorie if sacrifice it is the sacrifice of the Masse if confessiō it can be nothing but auricular confession to the priest if tradition it is vnwrittē verities or vanities But touching these places of S. Paul because the author of this Pamphlet doth not alledge them but barely quote them I will but briefely touch them To the first I say that S. Paul there speaketh not of all men but onely of teachers and preachers which be builders of Gods house and Church which euen Bellarmine confesseth Secondly he speaketh not of all their workes but onely of their doctrine whereby they build the Church of God Thirdly he speaketh not of the purging of workes or persons but of the probation of doctrines Fourthly the works are said to be proued and not the persons Lastly if this place should be vnderstood of purgatorie then euery man should bee throwne into it for it is said the fire shall try euery mans worke of what sort it is but this is contrarie to the doctrine of the papists who will not haue all men come into purgatorie These things plainly shew that this place cannot be vnderstoode of purgatorie Saint Augustine in many places doth vnderstand it of the afflictions and troubles sustained in this life and not of the paines of Purgatorie after this life Enchir. ad Laurentium cap. 68. de ciuit Dei lib. 21 cap. 26. de side operibus cap. 16. in Psal 80. But S. Paul speaketh of triall of doctrine shewing that as the fire trieth mettals so the light of Gods truth trieth doctrines and as gold and siluer abide in the fire and hay and stubble be consumed so true sound and holy doctrines abide the light and triall of Gods word when either vntrue doctrines or vaine speculations perish and be consumed So doth S. Ambrose expound it Mala doctrina in igne omnibus apparebit nunc enim quosdam fallit that is Euill doctrine shall appeare vnto all in the fire for now it deceiueth some Againe Mala enim adultera doctrina idcirco in ligno foeno stipula significata est vt ostenderetur ignis esse esca that is Euill and counterfeit doctrine is therfore signified by wood hay and stubble that it might be shewed that it is but meate to be consumed of fire And againe Ignis ergo hic Christi sermo est bonus ignis c. This fire is the word of Christ and it is a good fire which warmeth but burneth not but onely sinnes By this fire that gold of the Apostle laid vpon the good foundation is tried By this fire that siluer of manners or workes is proued By this fire those pretious stones are lightened but the hay and stubble is consumed Therefore this fire clenseth the soule and consumeth error Hitherto S. Ambrose whereby we may see y t neither S. Augustine nor S. Ambrose expound this place of Purgatorie much lesse the Greeke Fathers who neuer acknowledged it Therfore to expoūd it of Purgatorie as the Papists do whether it be not a priuate false exposition let y e godly reader vprightly iudge The words of the other place here quoted are these Else what shall they doe which are baptized for the dead if the dead rise not at all why