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	spirit_n	3,926	5	5.5026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10352	A refutation of sundry reprehensions, cauils, and false sleightes, by which M. Whitaker laboureth to deface the late English translation, and Catholike annotations of the new Testament, and the booke of Discouery of heretical corruptions. By William Rainolds, student of diuinitie in the English Colledge at Rhemes	Rainolds, William, 1544?-1594.	1583 (1583)	STC 20632; ESTC S115551	320,416	688

hebrue nor yet the hebrue bible true by which she might once againe mende and correct the latin And here let the reader waigh whether we thinking of the Church as we doe thinking of Christes promise and the assistance of the holy Ghost as christian faith teacheth vs whereby we are most assuredly perswaded that she neuer erreth nor euer can erre damnably whether we I say haue not great reason to support our opinion which here we defend Caluin in his Institutions recounting certaine causes why the auncient writers speake so reuerently and yeld so much to the Romane church amongst other putteth this for one That vvhereas the churches of the East part and of Greece as also of Africa vvereful of tumultes and dissensions amonge them selues the Romane church vvas more quits then other and lesse troublesome For as the vvesterne people are lesse sharp quick of vvit then they of Asia and Africa so much lesse desyrous are they of nouelties This therefore added very much authoritie to the Romane church that in those doubtful times she vvas not so vnquiet as vvere the other and the doctrine once deliuered to her she held and retayned more fast then did all the rest This grace of constancy in the faith and truth once receaued when as the aduersaries yeld to the Romane church and reproue the Oriental and greeke church for lightnes inconstancie mutabilitie in the same kind we who beleeue the same grace of god to haue stil remained haue iust occasion to thinke that she was as tenax as constant in preseruing the truth of the bibles as of other parts of religiō wherein by Caluines verdite she excelled al churches vnder the sunne And if the greeke churches then in that prime flower were so mutable and incōstant and so far inferior to the latin in this respect especiallie of holding fast matters of religion once deliuered vnto them with what iudgement or conscience can we magnifie the later ages of those Greekes who much more haue deflected from the Catholike Apostolike faith haue more decayed in learning vertue and al good qualities haue degenerated almost in to a barbarisme and are now fallen in to such miserie ignorance and slauery as euerie man seeth much lesse can we mention in this comparison the Iewes Synagog who hauing the maledictiō of god vpō them as many times our Sauiour foretold in the gospel are not only quite destitute of the graces of god but also for the most part seeme altogether void of the giftes of nature of vvit iudgement policie and ordinarie humane discourse But al this vvil M.W. say is but coniecture and as probablie he disputeth against it for the contrarie part that in the hebrue and greeke there is no corruption For if it be so that the Ievves and heretikes haue laboured so much herein vvho can doubt but they haue attempted this especially in these places and sentences of scriptures vvhich the Church of Christ most vsed for confirmation of her faith and religion There are most euident testimonies of scriptures by vvhich the Ievves and all heretikes are refuted tel vs vvhat in them haue those men peruerted but that they remaine vnto vs safe and sound Neuer vvould other Ievv or heretike corrupt the scriptures except he thought that might be to him some vvaie commodious for the mainteining of his monstruous opinions VVherefore seing those places are safe by vvhich the Ievves are refelled and the heretikes of al times are killed this must needes seeme a fained tale vncredible and false vvhich you bring that the fountaines are corrupted To satisfie M.W. longing who would so faine know wherein the Iewes or heretikes haue falsified the bibles I wil seuerally geue him examples some sithence S. Hieroms tyme and some before and acknovvledged by S. Hierom him self from whom M. W. taketh most in commendation of the hebrue fountaines And that those fountaines are somewhat infected and degenerated from that puritie which they had in S. Hieroms time and before I proue by euident reason manifest experimentes plaine confessions of our more learned aduersaries First touching the hebrue S. Hierom read and translated according to the ordinarie reading and pointing of his time Esaie 9. Puer datus est nobis et filius natus est nobis et vocabitur nomen eius admirabilis consiliarius Deus fortis pater futuri saeculi princeps pacis A child is geuen to vs and a Sonne is borne to vs and he shalbe called Admirable a Counseller God Strong Father of the vvorld to come Prince of peace And in his commentarie expressing euerie word he maketh no doubt of any other reading Forsake the latin and go to your Iewes and their hebrue fountaines now and what find you pro thesaur● carbones Thus. Puer datus est nobis et filius natus est nobis et vocabit nomen eius qui est admirabilis consiliarius deus fortis et pater aeternitatis vel futuri seculi principem pacis VVhereby is taken from Christ as principal a testimonie of his diuinitie as any we find in the old testament And whence cōmeth this alteratiō but from the iniquitie of the Iewes who haue altered the passiue vocabitur into the actiue vocabit geuē other pointes then were vsed or read in S. Hieromes time And this Luther confesseth manifestly Totus hic textus miserè sceleratè saith he a Iudaeis est crucifixus c. This vvhole text is miserably and vilanouslly crucified depraued and corrupted by the Ievves For as the child him self vvas crucified of them so by the same men both this place and his scripture or scripture appertayning to him is daily crucified The prophete attributeth six names to the child and sonne the Ievves reade the first fiue in the nominatiue case the sixt in the accusatiue and they al expound it of Ezechias vnder whom God gaue that great victorie against Sēnacherib And in the same place The text seemeth to haue bene corrupted by those that put to the points The letters vvhether ye reade them vvith pointes or vvithout pointes are alone and the grammer doth beare it vvel but the Ievves most pestilent men oft tymes corrupte sentences of the prophetes by their pointes distinctions But let it suffice vs that the Chaldee interpreter and the 70. thinke as vve do Thus Luther condemning of vile corruption on your pure originals geuing withal this general rule that the Iewes most pestilent men haue no conscience in that foule abusing and altering and crucifying the scriptures no more then they had in crucifying Christ and that therefore he preferreth the Septuaginta and Chaldee interpreter before al the hebrew copies VVhich reason touching Luther and the Protestantes is nothing at al. For the Chaldee interpreter is no more the hebrevv original then is Luthers translation And the translatiō of the 70. which is now extant besides that it is ful of diuersitie

holy Ghost to craue the praiers of sinful flesh which implieth sume feare of falling humane imbecill●●ie then to excuse the maner of the sti●e and writing and in that respect Craue pardon of sinful flesh which is a thing of farre lesse preiudice And yet this doth the Spirite of God almost in euery epistle of S. Paule to the Romanes to the Corinthians to the Ephesians to the Colossians to the Thessalonians c. Thus standeth the note Hereby vve see that though the Holy Ghost ruled the penne of holy vvriters that they might not erre yet did they vse humane meanes to search out and find the truth of the things they vvrote of Euen so doe Councels and the President of them Gods vicar discusse and examine al causes by humane meanes the assistance of the Holy Ghost concurring and directing them into al truth according to Christes promise 10.16.13 as in the very first Councel of the Apostles them selues at Hierusalē is manifest Act. 15 7. and 28. Againe here vve haue a familiar preface of the Author as to his frende or to euery godly Reader signified by Theophilus concerning the cause and purpose and maner of his vvriting and yet the very same is confessed scripture vvith the vvhole booke folovving Maruel not then if the author of the second booke of the Machabees vse the like humane speaches both at the beginning and in the later end nether do thou therefore reiect the booke for no Scripture as our heretikes doe or not thinke him a sacred vvriter The Angel vvissheth wel to mē of good vvil that is those vvhom God embraceth vvith his grace and mercy ergo men haue free vvill By this example a man may see what difference is betwene the old Gospel and the new If the wordes were ●easte as in the old time they were read and vnderstoode the consequent of this reason would haue held and so S. Augustine gathered whom we alleage But taking the word and sense as M. W. deliuereth it nether S. Augustine nor any other sober man did or would euer haue inferred such a consequent Our words are The birth of Christ geueth not peace of minde or saluation but to such as be of good vvill because he vvorketh not our good against our vvilles but our vvilles concurring August quaest ad Simplic li. 1. q. 2. tom 4. Christ vvent into Peters shippe ergo the vvhole church is Peters shippe This is of like qualitie with the second before noted It is only an allegory aptly and truly declared the substance whereof is vsual among the auncient fathers who cal many times the Catholike church by the name of Peters shipp And touching this special place S. Gregorie maketh no question but Christ so signified by this fact when he made choyse to enter into that shippe Thus he writeth Iesus a scended into Peters ship c. sitting there he preached to the multitudes Per nauem Petri quid aliud quam commissa Petro ecclesia designatur By Peters shippe vvhat els is signified but the church vvhich vvas commited to Peter To like purpose vpō the same place writeth S. Ambrose S. Augustine S. Bede The wordes of our annotation are these It is purposely expressed that there vvere tvvo shippes that one of them vvas Peters and that Christ vvent into that one and sate downe in it and that sitting he taught out of that shippe no doubt to signifie the church resembled by Peters ship and that in it is the chayre of Christ and only true preaching Barnabas laid dovvne the price of his land at the Apostles feete ergo vve must kisse the Popes feete If the Apostle S. Peter had not before told vs that heretiks in the later daies especially should be Illusores mockers and the Prophete Dauid named their general profession a Chayre or schoole of scorners Cathedrā irrisorum we might by our owne experience haue learned thus much of the Protestant writers of our time who by this feate among the popular haue brought into contempt the grauest partes of Christian religion and haue much shaken the obedience due both to spiritual and ciuil magistrates By this chiefely the Lutherans refel the article of Christes Ascension and being in heauen as we see in Brētius By this the Zuinglians refute Christs descēding into hel as we see in maister Carlile and disproue the real presence whereof their common preachings and writings are witnes By this as a very plausible meane the Germane ministers stirred the people against their Emperour Charles the fift as vve reade in Sleidan And hovv like M. W. is vnto them for his smale talent by most of these his merie conclusions it appeareth In this present hovv far his vnreasonable collection differeth from our reasonable admonition the discrete reader may easely iudge Our vvordes are Barnabas as the re● did not only giue his goods as in vulgar almes but in al humble and reuerent maner as things dedicated to God he layed thē dovvne at the Apostles holy seete as S. Luke alvvaies expresseth and gaue them not into their hands The Sunamite sel dovvne and embraced Elisaeus feete Many that asked benefites of Christ as the vvoman sick of the bloudy fluxe fel dovvne at his feete and Marie kissed his feete Such are signes of due reuerence done both to Christ and to other sacred persons ether Prophetes Apostles Popes or other representing his person in earth See in S. Hierom of Epipanius Bishop in Cypres hovv the people of Hierusalem of al sortes flocked together vnto him offering their children to take his blessing kissing his feete plucking the hemm●s of his garment so that he could not moue for the throng Ep 61 cap. 4. cont error Io. Hierosol The Eunuch of the Quene of AEthiopia came to Hierusalem to vvorship ergo pilgrimages to holy places are acceptable to God why this reason should not be allowable I can not gesse The Eunuch came a long iourney frō Aethiopia to Hierusalem there to worshippe God and is commended for so doing therefore if we goe in like maner to Rome or Hierusalē for like cause we are not to be blamed where is the diss●militude whence riseth the inequalitie what part is there not answerable that man to vs his fact to ours his intention to ours the beginning continuance and ende proportionable to ours euery part and parcel of his doing fully resēbled in ours If M.W. haue any hid imagination which we can not reach vnto let him imparte it we wil frame him a reasonable answere The marginal note vpon the wordes of S. Luke is this Note that this Aethiopian came to Hierusalem to adore that is on pilgrimage VVhereby vve may learne that it is an acceptable act of religion to go from home to places of greater deuotion and sanctification To Christ is geuen a name aboue al names that in the name of Iesus al knees should bovv

iustifie or be the merite cause efficient of iustice life and not vvhether they be in any respect necessarie to saluation which in deed is or was when you first began the verie point of the controuersie which he therefore defendeth vz that they are in no respect necessarie by 26. most firme and stronge demonstrations as he calleth them and reckeneth this your doctrine for a papisticall error and calleth you a nevv papist for putting the questiō as you doe These are his wordes Hetherto touching the papistes corruption of this doctrine novv I come to the doctrine of the nevv papistes vvhich is as pernicious as the old they say that the Apostle meant to exclude good vvorkes from iustification non simpliciter ratione debiti not simply and as due but only as meritorious causes efficient vvhere-vpon these doctors or rather seducers do diuers vvayes elude that proposition of S. Paule vve are iustified by faith gratis vvithout vvorkes eche one according to his ovvne head and as his priuate spirite suggesteth to him and most of thē couet diligently to mingle vvorkes as a certain harmefull leauen vvith iustification the lambe of God And there he reckneth twelue such corruptions the last where of is yours the very self same which here you defend against which he setteth downe the protestantes faith thus But the true sense of Paules vvordes is that vvithout al merite condition or necessitie of our vvorkes by only faith in Christ vve are iustified before Christ saued so as our saluation doth in no sort depend of our vvorkes nether be they any vvay necessarie to saluation c. Scripture Luther and al doctors of sound iudgment thinke thus of vvhich doctrine these be most firme demonstrations c. and in fine he saith Iste ipse error est omnino papistica corruptela articuli iustificationis This verie error is altogether a papistical corruptiō of the article of iustificatiō And if you can recal to memorie the common argumentes gathered to your hand by euery heretike that hath writtē vpon the epistle to the Romanes namely the fourth chapter you shall soone perceiue that your opinion and their commentaries can neuer match together out of the mayne heape I wil note one or two such as are most common to euery preacher and found in euery booke whereby you shal see how by this assertion you ouerthrow your whole doctrine S. Paule excludeth al our boastinge from iustice and saluation and that in Abraham a man most holie ergo vvorkes are by no meanes so much as causa sine qua non of saluation othervvise vve shoud haue some occasion of boasting Againe Paule him selfe separateth his vvorkes and iustices so far from his saluation that he accounteth them for trashe and hinderances of saluation If such an Apostle vvho for Christ and the Gospel laboured more then al the rest be constrained to cast avvay his innumerable most excellent vvorkes as trashe and hinderances to saluation hovv madly do vve say that our vvorkes are necessarie Againe all our iustices saith Esai ca. 64. are as foule stayned clothes hovv can a thinge so filthie and disallovved of God do any thinge or be necessary to iustice before God Out of which M.W. may of two cōclusions choose one which shal lyke him best ether that his principall doctors interprete S. Paule peruersly and wickedly when in S. Paules epistles they interprete the vvorkes of the lavv our iustice legal iustice I esteemed my vvorkes dunge durte that I might obteine the iustice of Christ when I say they stil expounde these places of the workes of Christian men done by the grace and spirite of God or els that his assertiō is against al sense and reason to make that necessarie to saluation which the Prophetes Apostles do so abase so condemne make so filthie in the sight of God of these two which he wil choose I know not but because I thinke he wil rather cōdemne them then deny him self for so long as he may be his owne iudge the word of God shal be cleare on his side I finallie oppose against him as in this self same question the zelous Lutherans opposed against the cold Melanchthonistes in the Councel of Altemburg after manifold argumentes brought for only faith against any necessitie of workes After al this say they vve conclude vvith that vvorthy sainge of Luther in his first tome printed at VVittemberge if vvorkes be necessary to saluation then saluation can not be had vvithout vvorkes and then vve are not saued by only faith And thus you see how wel you haue disproued M. Martins saing and approued your owne so wel that by verdite of your great writers in fine you haue marred the topp and crowne of your Kingdome your solifidian iustification and by them for your paines are iudged to be a Papist which I wish were true for your owne sake CHAP. VI. Hovv vnreasonably M. VV. behaueth him self in reprouing and approuing the auncient fathers for their doctrine touching good vvorkes NOw come I to the third part that is your accusatiō of the fathers wherein also M. Martine noteth you of contradiction to your self for with what reason could you call them most holy sanctissimos when in the self same place you defaced them as most iniurious to the bloud passion or Christ you answere smoothing so much as you may the matter and say that they erred a litle and yet within fiue lines before you say they erred greuously and diminished not a litle the force of Christes death passion and there error proceded rather of lacke of vvitte then of malice and though vve graunt that herein they erred a litle yet in respect of yours their errors seeme ether light or none at all Here of you conclude that vvel you might cal them most holy although they erred once or vvere not so vvise as they might haue bene This is that which in the beginninge I tolde you that you speake doubtfully and stammer falter in your tale know not wel what to say for to let passe that in one page you make it a greuous error and in the next ether none at all or a verie light one compare your cruel and bloudie wordes whereof riseth M. Martins reprofe with this second modification then let euery man iudge what a miserable defender you are you say there that the fathers thought by their external vvorkes of penance to pay the paines due for sinnes and to satisfie Gods iustice and to procure to thē selues assured impunitie remissiō iustice that thereby they derogated not a litle from Christes death attributed to much to their ovvne inuentions and finallie depraued repentance Here you say it vvas a litle error a smale ouersight they slipt a litle and that they vvere not vvithstanding most holymen You a Christian M.W. dare thus to write you