Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	work_n	worker_n	workman_n	17	3	11.4797	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15733	An ansvvere to a popish pamphlet, of late newly forbished, and the second time printed, entituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion. By Anthony Wotton	Wotton, Anthony, 1561?-1626.; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1605 (1605)	STC 26002; ESTC S120304	112,048	194

the communion of saints some way Then belike there be saints in purgatory and the members of the Church militant are Saints But why say you nothing of the saints in heauen Is there no cōmunion betwixt thē those in purgatory yet are they al mēbers of one body I pray you what cōmunion is there betwixt these three kindes of Saints What do the saints in purgatorie in requitall of the triumphant and militant Saints kindnesse What nothing at all Why then what necessity is there to inforce any such duty on our parts towards the Saints in Heauen We as you say do not only pray but offer vp a bodily and spirituall sacrifice for them in purgatorie to God what reason is there then they should not pray to vs as well as wee praye to the Saints triumphant who do but halfe so much for vs and the lesse halfe too As for the places in the Margine no blast be it neuer so great can kindle the fire of purgatory by any heate that 1. Cor. 3. 13. 15. will arise from them the former is concerning the tryall of doctrine by the fire of Gods word Some mens workes shall burne therefore there are some in purgatorie burning Some What workes sayes the Apostle not men If any mans worke ver 15. burne he shall loose his labour but himselfe shall be saued yet as it were by fire Therefore there are some Saints burning in the fire of purgatory but that neither all mens workes are spoken of nor any assay is to be made by purging fire nor these places meant of purgatory it may appeare by these reasons 1. There are not any two places in all the new testament of any one point so full of controuersy for interpretation as these Therefore are they vnfit and vnsufficient to proue so doubtfull a matter as this of purgatory 2. Besides the former of them is wholly Allegoricall Theologia symbolic a non est argum entatiua Foundation Maister-builder Gould siluer Wood Hay Straw and therefore by the rules of disputation in diuinitie altogeather vnmeete for proofe of doctrine in matters of controuersie 3. The fire of Purgatory purges all bad workes this here medles with nothing but false doctrine as it is manifest 1. Because the Apostle speakes of builders onely such as himselfe Apollos vers 6. 2. The reward that shal be receaued vers 14. is to be geuen according to the labour of the Minister vers 8. 3. The People what good workes soeuer they haue are in this place considered but as the building or Husbandrie vers 9. 4. The fire of Purgatory doth not burne the worke but the soule of the worker but this fire shall burne the worke not the workeman vers 1. 3. 14. 15. 5. The fire of Purgatory doth not consume but purifie this fire doth not purifie but consume vers 15. 6. All mens workes must be tryed by this fire vers 12. 13. but not by the fire of Purgatory for that belongs to them onely that haue not made satisfaction for their sinnes or not bin absolued from them by the Sacrament of penance Since it is for the most part agreed vpon that the fier vers 13. doth not signifie Purgatory what reason shall perswade vs that this doth vers 15. The other place hath troubled all the Diuines that euer 1. Cor. 15. 29. writ vpon it both for the Grammar and the sense of it It shal be therefore sufficient for me to answere that till the Popish interpretation be better proued we haue no reason to seeke for the fier of Purgatory in the Baptisme of or for the dead especially since no ancient writer hath so expounded it Neither can it serue Saint Paules purpose being so vnderstood For how can the Resurrection of the body be proued by praying for the soules in Purgatorie But oh the heate of Popish charitie that can abide to let so many soules frie in Purgatory whereas multiplying of Masses would quench the fire and free the poore wretches or at least their holy father the Pope may deliuer as many as pleaseth him by plenarie indulgences and yet these men crie out vpon vs for want of charitie because we will not helpe them by prayer for whom we are sure that all the prayers that can be made are either needlesse or bootelesse Are these th● reasons that must perswade men of Iudgment c. They that acknowledge not remission of sinnes as an effect in K. the Sacrament of Baptisme denie the Article of remission of sinnes Then it should seeme the meaning of the Article is that we beleeue the remission of sinnes as an effect of Baptisme I maruell how many popish Priests would giue a man this exposition that should aske them the meaning of this Article of the Creed There is more reason to say I beleeue that remission of sinnes is a priuiledge belonging to the holy Catholicke church which our Sauiour Christ hath purchased with his bloud But if the meaning be of Baptisme then we haue found in the Creed that Baptisme is a Sacrament which a little afore was denyed to shew the insufficiencie of the Creed to be the rule and limit of our beleefe He that confesses that Iesus Christ hath paide the ransome for the sinnes of his church by his bloud and procured the pardon of them cannot iustly be charged with denying this article of remission howsoeuer he do erre in iudging of the force and vse of baptisme But the Protestants say you acknowledge not remission of sinnes as an effect of the Sacrament of Baptisme The Protestants acknowledge the same effect in the sacrament of baptisme which the church of God acknowledged and receaued in the sacrament of circumcision that the Patriarches and fathers of Christs church before his comming receaued the forgiuenesse of sinnes no Christian can doubt that either they had it by the effect of the sacrament or that your sacrament hath another effect in substance then theirs had no Papist can proue at least this man hath not proued But shortly to deliuer our opinion we beleeue and professe that euery one who is effectually baptised hath receaued forgiuenesse of all his sinnes originall actuall past to come and if you will mortall and veniall for the guilt and for the punishment for the eternall and temporall punishment But we deny first that al which haue Baptismum Fluminis the baptisme of water haue also Baptismum Flaminis the baptisme of the spirit Secondly that none haue forgiuenesse but they which are baptised Thirdly that euery man that is baptised receaues forgiuenesse of sinnes which may thus appeare because many a man baptised is euerlastingly damned but no man that hath his sinnes forgeuen him is damned If you say they were forgiuen but now are not you destroy the nature of forgiuenesse which depends not vpon any condition to come If it do then can it not be truly affirmed that a man by Baptisme receaues forgiuenesse absolutely of those

3. That if they pray for vs wee must pray to them 4. That if the Angells be ministering spirits Therfore the Saints departed are so 2. Neither is there any Communion with soules in purgatory because there is no purgatory 1. Cor. 3. 15. Saint Paul speaks not of purgatory For the fire thereof burnes the worke men not the worke but the fire there mētioned burnes the works not all works neither but onely false doctrine The latter place being vnderstood 1. Cor. 15. 29. 2. of purgatory will not serue the Apostles purpose How can the resurrection of the body be proued by praying for the soules in purgatory Papist They that acknowledge not that Remission of sinnes is an effect of Baptisme deny the article of beleeuing the remission of sinnes But the Protestants acknowledge not that remission of sinnes is an effect of Baptisme Therefore the Protestants deny the article of beleeuing the remission of sinnes Protestant The proposition is false because not all haue Baptismum flaminis the Baptisme of the spirit that haue Baptismum fluminis the baptisme of water we acknowledge that whosoeuer is baptised by the spirit hath receiued forgiuenesse of sinnes which no man hath which shal be damned as many shal be that haue bene baptised Baptisme is the Lauer of regeneration to as many as haue the spirit added therevnto because then they haue remission of sinnes sealed vp vnto them The Sacrament of penance is a Popish fancie our Sauiour I●● 20. 23. ordained no such Sacrament but onely affirmed that the worke of the ministery shal be effectuall to the remitting and retaining of sinne We deny not that our sinnes are perfectly forgiuen but that by forgiuenesse of sinnes the power of sinne is wholy destroyed in vs at once for the destruction of sinne comes by sanctification not by iustification and it is alwaies in this life imperfect Papist They that affirme that Christ is God of himselfe and not God of God deny that he is the sonne of God But the protestants affirme that Christ is God of himselfe and not God of God Therefore the Protestants deny that Christ is the sonne of God Protestant I deny your proposition For Christ is not the sonne of God in respect of the Godhead if he be then must the father and the holy Ghost also be the sonne because they are one and the same God with the sonne He that precisely vrgeth the naturall generation of man as a paterne of the spirituall begeting of the sonne of God will make the sonne a diuers God from the father The substance of God is essentiall to euery person in Trinitie onely thus farre that euery person is God not that the God-head is the essence of euery person The Protestants beleeue and confesse with the councill of Nice that Christ is God of God very God of very God not that he hath his God-head from the father for then they should giue aduantage to Arius who was condemned by that councill for he would readily answer that Christ must needs be inferiour to God his father because the father hath his God-head of himselfe and the sonne not of himselfe but of his father Besides hereby we should make two distincte Gods one that hath the God-head of himselfe and another that hath it not of himselfe but of him that hath it of himselfe Papist They that deny that by descending into hell is meant that Christ went in soule into the place of the damned deny the articles of descension into hell But the Protestants deny that by descending into hell is meant that Christ went in soule into the place of the damned Therefore the protestants deny the article of descension into hell Protestant I deny your proposition Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies nothing but the estate of the dead and is not to be expounded hell but onely where the circumstances of the place in which it is vsed doe necessarily require that exposition but here there is no such necessitie The protestants doe not interpret the descent of suffering the wrath of God in soule though they acknowledge that doctrine to be sound and thus answere this cauillers illations Papist Christ bare the wrath of God Therefore he despaired of his saluation Protestant I deny the consequence For Christ knew both that God loued his person because he was his sonne and that by the power of his Godhead he was to free himselfe from eternall damnation Papist Christ suffered the wrath of God therefore God hated him he hated God Protestant Againe I deny your consequence Our Sauiours person was dearely beloued of God his father though being considered as a sinner such as by imputation he was for a time he was in that respect to God for vs as euery on of vs is in himselfe to God It is not certaine that in the punishment of the damned there shall be hatred of God as a part thereof and if it were yet Christ is exempted from so much of the punishment as cannot be without sinne Papist Christ suffered the wrath of God therefore he was tormented with anguish of mind for his offences Protestant The consequence should be therefore he was tormented with anguish of minde for those offences for which he felt the wrath of God But these were not his sinnes in whom there was not the least Tainte of sinne but ours Article 5. Papist The Protestants haue no means to determine controuersies and abolish heresies Protestant The propositiō is false for the scripture hath light enough in it selfe to discouer and abolish heresies which they that wil may by conference of diuerse places discerne off Looke my answere to the second and third Articles There follows an extrauagant syllogisme which belongs to the 6. Article of the second part this it is Papist Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith exhorteth vs to infidelity But S. Paule exhorteth vs to doubt of our saluation which we are bound to beleeue by faith according to the Protestants Religion Ergo S. Paule exhorteth vs to infidelity Protestant I deny your assumption S. Paule doth not exhort vs to doubt of our saluation but commaunds vs to vse the meanes whereby we may come to assurance viz. still to stand in feare and watch ouer our selues least by carelesnesse we fall to sinning to which we are alwayes subiect in this life The Protestants doe not teach that whosoeuer is not assured of his saluation without any doubting is in the state of damnation But that euery man must labour to come to the perfection as of all other graces so of assurance too the meanes of attaining whereto are feare and trembling by which wee may be kept from sinning and so strengthned in assurance of saluation Papist Articles concerning good life and piety Article I. The Protestants are bound in conscience neuer to aske God forgiuenes of their sinnes Whosoeuer is assured by faith that his sinnes are forgiuen him