Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	blood_n	purge_v	sanctify_v	1,142	5	9.4967	5	false

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

this disputation that our Lord Iesus Christ hath as he speaketh in the Gospell put vs vnder his easie yoke and light burthen whereupon he hath bound together the societie and communion of his people by Sacraments in nūber fewest in obseruation easiest in significatiō most excellent as is baptisme consecrated in y e name of the Trinity the cōmunion of his body bloud if there be any thing els commēded in the canonical scriptures The like he writeth in his 3. booke de doctr Christiana cap. 9. by the which it appeareth that he thought these two Sacraments to be sufficient for faithful Christians to communicate in And if he had acknowledged any mo it is maruell y t writing of purpose of thē he did not name them Yet S. Augustine did not deny this article of the cōmunion of Saints Bessarion a Cardinal of Rome a learned man dissenteth frō you saith Haec duo sola sacramēta in Euāgelio manifestè tradita legimus i. We read that these only 2. sacraments are plainly deliuered to vs in the Gospell yet did he not deny this article of faith Your own doctor Alexander de Hales flatly affirmeth that neither Christ nor his Apostles did institute ordain the Sacramēt of Cōfirmation but y t it was afterward ordained in the Councel called Meldense yet he denied not this Article And therfore you ouershot your self in saying that they which beleeue not y t Christ did institute 7. sacramēts deny this article of faith The cōmunion of Saints But to proceed with you concerning y e true real presence of Christ in the Eucharist we denie the same not to the faith of the godly worthy receiuer but to the mouth teeth of y e car nal eater We beleeue and say that Christs bodie bloud in as much as they were offred vpon the crosse for our redēption are the spirituall food of our soules without which we can neither liue vnto God here nor liue with God here after that y e same is offred to vs partly in the promises of the Gospel partly in y e sacramēts of Baptisme Christs supper and is in both apprehended of vs by faith without which neither the word nor Sacraments can profit vs. But here I must put you in mind that you corruptly alleage a place of Saint Paul 1. Cor. 10. 17. foisting in this word Bodie for Bread S. Paules words bethus We that are manie are one bread and one bodie because we are partakers of one bread This shifting of the words of the holy Ghost is too vsuall with your companions Bunderius a Louaine Frier alleaging the words of Saint Paul in the next chapter verse 27. Quicunque manducauerit panem hunc c. He that eateth this bread c. putteth out the word panem and foisteth in the word carnem flesh alleaging it thus Qui manducat carnem bibit calicem Domini indignè c. He that eateth the flesh drinketh the cup of the Lord vnworthily c. D. Harding in his Confutation of the Apology intreating of Purgatorie alleaging the words of S. Paul 2. Cor. 7. 1. to proue satisfaction for sinnes by that fained fire putteth out Sanctification and in place therof putteth Satisfaction alleaging it thus making perfect satisfaction in the feare of God Cardinall Hosius changeth the words of Saint Paul alleaging them thus Neque ferre possunt vt per verbum Dei signo crucis vlla creatura sanctificetur that is They cannot abide that anie creature should be sanctified by the word of God and signe of the crosse He putteth out prayer and putteth in the signe of the Crosse as a more holie thing The foresaid Bunderius doth most shamefully alleage a place of the Apostle in this sort Nam si cinis vitulae conspersus populum sanctificauit atque mundauit quantò magis aqua sale conspersa diuinis precibus sacrata populum sanctificat atque mundat that is If the ashes of an heifer sprinkled haue sanctified and cleansed the people how much more shall water sprinkled with salt being hallowed with diuine prayers sanctifie and cleanse the people c. The words of the Apostle be these If the bloud of bulles goats and the ashes of an heifer sprinkling them that are vncleane sanctifieth as touching the purifying of the flesh how much more shall the bloud of Christ which through the eternall spirit offered himselfe without fault to God purge your conscience from dead works to serue the liuing God Is not this horrible handling of Gods word blasphemous attributing that to their salt water which is proper peculiar to the bloud of Christ I could shew in like maner how they haue clipped the coine of Gods word in leauing out words of purpose which serue not their turne but I wil omit them only this I say y t if they which counterfeit clip the kings coin deserue hāging what do they deserue y t counterfeit clip the word of the eternal God king of al Kings but corrupt doctrine cānot be maintained without corruptiō of Gods word But to returne to S. Pauls place he there disswadeth the Christians of Corinth from going to Idolatrous feasts by a reason taken from the Supper of our Sauiour Christ shewing that as the faithfull by eating that bread which there is broken drinking that Cup are made partakers of Christ Iesus so they that did eate those feasts ordained to the honoring of Idols were partakers of Idolatrie there committed or rather of the Diuell that was there serued And as the faithfull by being partakers of that bread haue communion together and be made one body to wit the mysticall body of Christ so they that receiue those Idol bankets haue communion together and shew themselues to be of one body videl of the Diuell Now as there needed no transubstantiation for the one no more there doth for the other Also this bread which S. Paul calleth the communiō of the body of Christ is broken yet I trust they wil not say that Christs body is broken although Pope Nicholas caused that excellent man Berengarius so to confesse But of the grosse and absurd doctrine of transubstantiation I will speake no more at this present You say moreouer that we deny the communion of the Church militant and triumphant by exclaming against inuocation of Saints by which holy exercise those blessed Saints in heauen and we in earth communicate we by prayer glorifying them and they by meditation I thinke it should be mediation obtayning our requests Hereunto I answere first that this inuocation of Saints is vnlawfull and cannot bee proued by the holy Scriptures And this offer I doe make you that if you can bring one plaine place out of all the holy Scriptures wherein it was euer commaunded or of any faithfull man or woman vsed I will yeeld vnto you not onely in this but also in all matters of Religion You quote

Christ and applied vnto our soules by the hand of faith by the which Christ doth dwell in our harts and is made ours We beleeue that we are true members of that holy Catholike Church which is Christes mysticall body and whereof he is the head which is his spouse and he the bridegroome which is his flock and he the shepheard which is the heauenly Hierusalem the Mother of vs all finally which is the number of Gods elect and chosen people that shall rest with Abraham Isaac and Iacob in the Kingdome of Heauen And we know that we haue perticular and visible Churches wherein Gods word is more truly preached the Sacraments seales of the word are more purely ministred and Gods name more faithfully inuocated and called vpon then in any or all the Romish Synagogues Indeede we haue no Idolatrous altars to offer either carnall or externall sacrifices vpon as though Christs sweete smelling sacrifice were not yet offered but we haue Mensam Domini the Lords Table whereupon we minister the Supper of Christ which is a holy Sacrament of Christs body and bloud giuen for vs a memoriall of his death and passion and a pledge of our redemption and saluation purchased thereby We haue that sweete smelling and sufficient sacrifice which Iesus Christ by his eternall spirit offered without fault vnto God to purge our consciences from dead workes to serue the liuing God As for the sacrifice of the masse as being iniurious to the said sacrifice of Iesus Christ which he once for all and for euer offered vpon the Altar of the Crosse we deny and defie We haue no thauen nor greased priests to offer the said false and forged sacrifice of the Masse but we haue priests pastours or ministers howsoeuer we terme them according to the ordinance of Christ to preach his holy Gospell and to administer his sacraments to his Church We haue and vse that religion which hath the testimonie of the law prophets and wherein the true worship and seruice of God according to his will reuealed in his holy word is contained your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and superstition we flee and forsake Finally we haue that Christ which came into this world to saue sinners and which is that Lambe of God that taketh away the sinne of the world whom we acknowledge more soundly to be our onely high prophet to instruct vs in the will of his father whose onely voyce we must heare our onely high priest with the sacrifice of his body and bloud once offered to redeeme vs and reconcile vs vnto God our onely mediator and intercessorto sit for euer at the right hand of God to make intercession for vs and our onely high king to deliuer vs out of the hands of our enemies to giue lawes vnto our consciences and to rule vs with the scepter of his holy word then the Pope and all his adherents doe This our true confession whereunto God and our consciences be witnesses we oppose to your false and slaunderous obtrectation and accusation saying with Saint Paul We passe very little to be iudged of you or of mans iudgement and with him also exhort you not to iudge before the time vntill the Lord come who will lighten things that are hid in darkenes and make the counsels of the harts manifest and then shall euery man haue praise of God Further I doe exhort you that take vpon you so seuerely to censure and iudge others carefully to take heede to your selues that you haue not a false faith grounded not vpon Gods promises contained in his word but vpon mans deuises and traditions which as Epiphanius saith as worse then no faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that you be not voyde of true hope by teaching the doctrine of doubting whereof I shall speake hereafter and by fearing to be after death throwne into the firie torments of purgatorie and that you want not true charitie in iudging so falsely and maliciously and persecuting vs so cruelly as you vse to doe when time and power serueth you and that you haue no true repentance nor remorse of conscience for sinne in persisting so obstinately in damnable doctrine and abominable idolatrie and that by leaning to your owne righteousnes and the merites of other men which were sinners themselues you lose not that true iustification which is the righteousnes of God by the faith of Iesus Christ vnto all and vpon all that beleeue which is onely able to stand and discharge vs before the iudgement seate of Iesus Christ and is the onely strong staffe to leane vpon to leap ouer the ditch of damnation and beware I say that you leaning vpon the weake reede of your owne merites and others fall not into the middest thereof from which there is norising take heede you be not of the malignant Church which heareth not the voyce of Christ and wherein that man of sinne and sonne of perdition sitteth and raigneth and that you haue not such Idolatrous altars as Ieneboam had against which the man of God cried and vpon which the like iudgement of God fell as hath done vpon yours now And that you haue not a false forged sacrifice which appeaseth not but daily prouoketh Gods wrath against you and that you be not without priests to teach the law of God truely but haue swarmes of such priests as say not where is the Lord and know not God but prophesie in Baal which haue gone out of the way and haue caused many to fall by the law c. Beware that you be not without religion remembring the saying of Lactantius Quare non est dubium quin veligio nulla sit vbicunque simulachrum est that is wherefore there is no doubt but that there is no religion wheresoeuer an Image is Finally I say againe and againe beware that you forsake not the true Christ and worship Antichrist sitting in the westerne Babylon built vpon seuen hilles which in the dayes of Saint Iohn raigned ouer the Kings of the earth wherefore be not so rash in iudging so hardly and vncharitably of others but examine and iudge your selues that you be not iudged of the Lord. But I now come to your pithie probation of this your vncharitable and shameles assertion The reason you say is For if they haue then the world was without them for a thousand yeares as they themselues must needes confesse videl all the time their Church was eclipsed and for 1500. as we will proue by the testimonie of all records of antiquitie c. Whereunto I answere that if we take the world in that sense which the scripture sometimes doth for the multitude and societie of them whereof the Diuell is prince which hateth Christ and his true disciples which is set vpon wickednes for the which our Sauiour Christ refused to pray saying I pray not for the world and where

come to attaine that faluation which God hath promised and Iesus Christ for vs hath purchased Saint Paul to the Ephesians doth as it were to the explication of this place make-declaration both of the true doctrine of saluation and of the way whereby wee are to walke vnto it By grace ye are saued through faith and that not of your selues it is the gift of God not of works least any man should boast himselfe For we are his workmanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Thus good workes and holy obedience of life which cannot be ioyned with carelesse securitie but doe flow from the feare of God are not causes to merit and deserue saluation which Iesus Christ by his blood shedding hath purchased for vs but alwaies to walke vnto it without the which wee shall neuer see God as the Apostle saith The Pamphlet Articles concerning good life and pietie The Protestants are bound in conscience neuer to aske God forgiuenes of their sinnes WHosoeuer is assured by faith that his sins are forgiuen him sinneth most grieuously in asking God pardon for them but all true Protestants are assured by faith that their sinnes are forgiuen them Ergo. All true Protestants sinne grieuously in asking pardon of God for them The Maior is euident for who but an Infidel or a mad man would demaund of God the creation of the world which he is assured by faith that God hath alreadie created or Christs incarnation which alreadie is performed or the institution of Sacraments which alreadie is effected In like manner who but an Infidel or a mad man will demaund pardon of his sins which he beleeueth alreadie by faith that God hath forgiuen for it is a signe that he doubteth of that which he is bound by faith to beleeue which doubting faith is infidelitie Moreouer what soeuer we demaund that wee hope to obtaine but no man hopeth to obtaine that he alreadie possesseth as no man will demaund of God his owne soule or bodie because alreadie he possesseth them The Minor is vndoubted because this is that liuely faith whereby the Protestants are iustified by this they apprehend Christ by this they applie his merits and passion vnto them and without this no man can attaine vnto saluation Hereupon I will inferre that no Protestant can with a safe conscience say the Lords Prayer because he cannot pray as he ought without true faith and call God his father and if he haue true faith he cannot without note of infidelitie vtter this petition Forgiue vs our sinnes for that most assuredly he beleeueth and protesteth in the first ingresse of that prayer that he is the Son of God and consequently beleeueth by faith that his sins are forgiuen him Answere TO the first proposition of this subtill syllogisme I answere that the assurance by faith which Gods elect haue of the forgiuenes of their sinnes doth well stand with the asking of forgiuenes of them For we are to aske forgiuenes of our sinnes because God doth commaund it and require it of vs. Moreouer it is our dutie to aske forgiuenes of them for otherwise wee cannot be assured by faith that they be forgiuen vs for by asking pardon of them we doe make confession of them and doe acknowledge our owne guiltines the which if we should refuse to doe we can haue no assurance of the remission of them For Salomon saith He that hideth his sinnes shall not prosper but he that confesseth them and forsaketh them shall haue mercie And S. Iohn saith If wee confesse our sinnes God is faithful and iust to forgiue vs our sinnes and to clouse vs from all vnrighteousnes Moreouer wee aske forgiuenes of our sinnes to confirme our faith and to increase the assurance we haue of the forgiuenes of them and that we may more and more haue the feeling of the forgiuenes of them increased in our hearts For we doe not meane that any man hath any such firme assurance of faith but that the same is mixed with weaknes and many times shaken with temptations against the which wee must striue and pray and say both with him in the Gospell Lord I beleeue Lord helpe my vnbeleefe and with the Apostles Lord increase our faith Our faith is but as a graine of Mustard seede which must grow and increase Saint Paul saith that by the Gospell the righteousnes of God is reueiled from faith to faith Vpon which words Clement Alexandrinus writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle seemeth to declare a double faith but rather one faith which receiueth increase and perfection And therefore in praying for the forgiuenes of sinnes wee pray that our faith of the forginenes of them may be more and more confirmed and our assurance thereof increased in vs. Lastly seeing wee daily sinne both in doing that which God forbiddeth and omitting that which he commandeth why ought wee not daily to aske forgiuenes of them And in praying for the remission of our sinnes we desire all those things which be effects and fruites thereof as Sanctification and eternall life c. And yet wee must pray in a true perswasion of faith of Gods mercie towards vs to the forgiuenes of our sinnes not onely past but also future and to come And so our praying for the forgiuenes of them is a crauing of the continuance of Gods mercie to the continuall pardoning of them which we continually commit Now whereas hee saith the Maior is euident and none but an Infidell or mad man would demaund of God the creation of the world which hee is assured by faith that God hath alreadie created c. I answere that none that is well in his wits would make such a foolish and absurd comparison as is betweene the asking of God the creation of the world the incarnation of Christ c. and the remission of our sinnes For those are neither commaunded nor at all to be asked and will this man say that forgiuenes of sinnes is not at all of any to be prayed for Of those things we neede not further to be confirmed but of the forgiuenes of our sinnes our faith had neede to be strengthened and the feeling thereof in our consciences to be increased Moreouer as I said before for as much as we daily sin and offend God wee ought daily to craue Gods mercie in pardoning our sinnes What likenes hath prayer for the creation of the world or for the incarnation of Christ c. herewith And whereas this man thinketh it so absurd a thing to pray to God to forgiue vs our sinnes because wee beleeue the forgiuenes of them I would aske of him whether S. Paul praying both in the beginning and in the end of his Epistles for Gods grace to the faithfull did not assuredly beleeue that they were euen then and before those his prayers indued with Gods grace No doubt but hee did beleeue that they