Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ghost_n	holy_a	son_n	6,613	5	5.5143	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07868	The Iesuits antepast conteining, a repy against a pretensed aunswere to the Downe-fall of poperie, lately published by a masked Iesuite Robert Parsons by name, though he hide himselfe couertly vnder the letters of S.R. which may fitly be interpreted (a sawcy rebell.)	Bell, Thomas, fl. 1593-1610.	1608 (1608)	STC 1824; ESTC S101472	156,665	240

This notwithstanding there is this difference betweene the sin formally in the Parent and the sinne formally in the Childe viz that though it bee formally really and truely in them both yet is it is in the one after one manner in the other after another manner It is formall sin in the Parent but not so imputed yet in the child before Baptisme it is both formall sin and so imputed So that the difference is not in the thing but in the manner and modification of the thing And this is the true meaning of S. Austen when hee saith Non imputatur in peccatum It is not imputed for sinne As if he had said it is still sin aswell in the Parent as in the Childe or els the Child could not receiue and contract it of his Father in the nature of the thing it selfe Neuerthelesse it is as if it were not in him because of mercy it is not imputed to him for sin Breefely it is sinne in the Parent but not so imputed In the Childe it both is sin and for sin imputed S. R. Neyther indeed can God otherwise not impute sinne but by taking it away For his iudgement is according to truth and therefore if there be sin in vs he must needes impute it to vs and account vs Sinners else hee should not account vs as we are and according to truth T. B. It is time to say with Christs holy Apostle Come Lord Iesus For if the World shall continue and Iesuitisme bee permitted to raigne Foxes may haue holes and Foules of the Ayre Nestes but the Sonne of man hardly where to lay his head For I pray thee gentle Reader doth not our Iesuite who tearmeth himselfe S. R. Saucy Rebell if ye will so interpret it and know Robert Persons for the man take vppon him saucily and arrogantly to appoint bounds and limits to the power of God omnipotent Doth he not say here God cannot and God must Euen where there is no necessity at all First it is most false great blasphemy against the son of God to say that God cannot otherwise not impute sin but by taking it away If this fond assertion were true none could euer bee loued of God in this life seeing all men are full of sinne which God euer hateth as a thing most odious in his sight Who but Iesuites will euer say that they are not Gods enemies in truth if God respect them after theyr deserts Who but Iesuites will refuse to say with the Prophet Enter not into iudgmēt with thy seruant O Lord for none liuing shall bee iustifyed in thy sight Therefore wisely and most christianly sayth Saint Austen Woe euen to the best liuer on earth if thou O Lord examine his life thy mercy set apart What Must GOD needs impute sinne vvhere hee findes it Then a sharpe Vae vobis will fall vppon our Iesuite vnlesse hee bee holyer then eyther Saint Peter or Saint Paule But Sir Heard you neuer of a King whose Seruant ought him tenne thousand Talentes which hee vvas not able to pay Knovv yee not that the King his Lord imputed not the debt vnto him But yee vvill say the King forgaue it him True it is but how did he forgiue it him Forsooth by not imputing it to him For neyther did hee pay neyther was hee able to pay the debt So then as that King the King of Heauen if yee vvill did impute the tenne thousand Tallentes as payde though they remained vnpaid indeede and esteemed him as no Debtour who had his debt still vnpaide euen so our mercifull God both can deale and doth deale with vs in not imputing our sin to vs though they still remaine in vs. Secondly Gods iudgement is euer according to truth euen when hee imputeth not our sinnes to vs as vvell as vvhen he imputeth them to vs. For as the King knew right vvell that the debt vvas vnpayde iudging rightly that it vvas vnpayde and vvithall accepted of it as if it hadde beene payde not imputing the debt to the debtour euen so our mercyfull GOD and louing Father knovveth right vvell Originall Concupiscence remayneth really and formally in vs rightly iudging that sin to bee in vs and vvithall accepting vs as if vvee were no Sinners not imputing our debts vnto vs. And this hee dooth of his owne free mercy for the merits of his deare Sonne CHRIST IESVS in whom hee is well pleased So then we see heere not onely the Iesuites blasphemy against GOD but also of his fond manner of disputing euery where For euery Childe can tell him that it is one thing to know and iudge that man oweth him Money another thing not to impute the debt to him that oweth the same For example sake because sensuall thinges woorke most with sensuall men if Thomas Bell were bound in an Obligation of one thousand poundes vnto S. R. for the payment of one hundered pence vppon the first of Iuly next at vvhich day Thomas Bell should make default of payment and the sayd S. R. should not impute the default and Non paiment vnto the said Thomas Bell as I thinke he would not should not the Obligation be still in force and Thomas Bell still remaine indebted to S. R Should not Thomas Bell stand still in the curtcs●e of S. R Might not S. R. commence suite against Thomas Bell for his debt notvvithstanding his forbearaunce in not imputing the breach of day vnto him I cannot tell I am not skillfull in the Lavve but I feare mee Thomas Bell might bee intreated of S. R. as the Fellow-Seruant that ought an hundred pence of whom we haue mention made in the holy Gospell S. R. The second thing which Bell inferreth and biddeth vs marke it vvell is that the tenth Commaundement forbiddeth Originall lust vvithout consent and habituall Concupiscence Did euery man reade more markeable folly First he maketh Originall lust to bee committed which is to make Originall Actuall because what is committed is actuall as commission is action Secondly that habituall and Originall inclination to euill is forbidden by the tenth Commaundement and calleth the contrary most absurd T. B. Doubles Bell will confesse plainely that hee hath not often read more markeable folly indeed then our markable Fryer vttereth in this place who will neuer gaine any thing at T. B. his hands vnlesse it be with his markeable folly and deceitfull dealing He first leaueth out my words in the beginning of the sentence then addeth he his own as if they were mine in the end of the sentence that done he discourseth of them me at his own good pleasure But I answer First that not only actual but also habituall inclination to euill is forbidden in the tenth precept Bellarmine shall be witnesse against Robert Parsons whose words are these Haec dicta sunt ad mentem S. Augustini qui precepto non concupisces intelligit prohiberi aliqua modo matus omnes concupiscentiae

religious Fryer Alphonsus de Castro shall be the vmpire in this mystery These are his words At papam solum absque congregatione concilij posse in ijs quae ad fidem spectant errare multi non contemnendae authoritatis theologi asseruerunt imò aliquos pontifices summos in fide errasse comper●uns est Deinde si tanta esset solius Papae authoritas quanta totius concilij plene recte congregati frustra tantus labor pro conciliorum congregatione sumeretur That the Pope alone without the assembly of a Councell may erre in thinges pertayning to the Faith many Diuines of high esteeme doe hold and affirme yea it is most certain that some Popes haue erred in the Faith Againe if the Popes authority alone were as sure sound as the whole Councell fully and lawfully assembled then doubtlesse in vain should such paines bee taken in calling a Councell together Thus writeth this learned Popish Fryer affirming stoutly and resolutely mine illation against the Rhemists For this which I haue often tolde the Papistes will in the ende be found an vndoubted and inuincible truth viz that I defend no point of Doctrine against the Papists which the best learned Papists doe not approoue in their printed Bookes And heere by the way I note out of this Popish Doctor that many great learned Papistes doe constantly affrim that the Pope may erre in matters of faith as also that sundry Popes haue De facto erred already Now in Gods name let vs proceed to the mighty Traedition viz of the Bible it selfe S. R. Whence haue we the Apostles Creede but by Tradition as testifie Saint Hierome Saint Austen and Ruffinus VVhence the perpetuall virginity of our blessed Lady VVhence the lawfull transferring of the Sabbaoth day from Saterday to Sunday Whence many other thinges as testifie S. Hierome S. Cyprian and others but by Tradition But especially whence haue we the Bible it selfe Whence haue we that euery Booke Chapter and verse of it is Gods word and no one sentence therein corrupted in all these 1600. yeares T. B. This is nothing else but ridiculous and irkesome Tantologie It is answered againe and againe The Apostles Creede wee haue by Tradition in compendious manner but it is conteyned in the written Word As the Fathers admit many Traditions so doe I with the Church of England For we reiect no Tradition vnlesse it bee either repugnant to holy Writ or else obtruded as a necessary point of Saluation Which if the Reader marke seriously hee shall finde the Iesuite at a Non plus Concerning the Bible that it hath not beene corrupted for these 1600. yeares I aunswere that this blessing commeth not from the late Romish Church but from the GOD of Heauen who preserued the old Testament from corruption whē it was longer in the handes of the wicked Iewes Howe we know it to be the word of GOD I haue shewed at large in the Downefall and thinke it needlesse heere to iterate the same Yet as our Iesuite shall giue occasion some more shall be added by way of reply S. R. Bels first aunswere is that there is great difference betwixt the primatiue Church the Church of late daies For the Apostles heard Christes Doctrine saw his Miracles and were replenished with the Holy-Ghost and consequently they were fit witnesses of all that Christ did and taught which adiunctes the Church of Rome hath not Here Bell blasphemeth Christes Church of late dayes auouching her neither to be replenished with the holy-Holy-Ghost contrary to our creede professing her to be holy and Christs promise that the holy-Holy-Ghost should remaine with her for euer Nor to be a fit Witnesse of his truth contrary to Saint Paule calling her the Pillar of Truth T. B. The blasphemy proceedeth from your selues from your pope to whom you ascribe such a prerogatiue as is proper to God alone when you tell vs he cannot erre I therefore answere that the true Church of God is holy hath the assistance of the holy-Holy-Ghost and is a constant witnesse of Christs truth But these promises pertaine not to the church of Rome but to the whole congregation of the faithfull This Congregation is the pillar of Truth this Congregation hath the Holy-Ghost this Congregation is holy this Congregation cannot er●e in things necess●●y to eternall life This proposition is prooued at large in my Suruey of Popery It is now enough to admonish the Reader thereof For I haue prooued it both by the Testimony of the holy Fathers and of the best approued Popish Writers One or two shall now suffice Alphonsus that famous Popish Fryer hath these wordes Ecclesiamil●tans est fidelium omnium congregatio quae corpus vnum est cuius caput est Christus The Church militant is the Congregation of all the faithfull which is one body whereof Christ is the head Thus writeth our religious Fryer VVho would haue thought that a Popish Fryer should or would thus haue defined the Church The Iesuites will not thus define it Heere is no mention of the pope and yet of the Popish Church he is the head He that opened the mouth of Balaams Asse opened now the mouth of our Fryer Alphonsus The truth must and will in time preuaile Panormitanus a Popish Abbot a Popish Arch-●ishop and a Popish Cardinall hath these expresse wordes Licet concilium generale representet totamecclesiam uniuersalem tamen in veritate i●i non est vera ecclesia vn uersalis sed repr●sentatiuè quia vniuer salis ecclesia constituilur excollectione omnium sidelium vnde omnes sideles orbis constitunt istam ecclesiam vniuersalē cuius cap●t sponsus est Christus Sequ tur ista est illa ecclesia que errare non potest Although a generall Councell represent the whole vniuersall Church yet in truth there is not the true vniuersall Church but representatinely for the Vniuersall Church consisteth of the collection of all the faithfull Wherefore all the faithfull in the world make this Vniuersall Church whose head and Spouse is Christ. And this Church is it that cannot erre yea the Popes owne glosse vpon his owne Decrees dooth most liuely describe that Church which cannot erre to bee the congregation of the faithfull Thus is it there written in expresse wordes Quaero de qua ecclesia intelligas quod hic dicitur quod non possit errare Siipso papa certum est quod papa errare potest Respondeo ipsa congregatio sidelium hic dicitur ecclesia talis ecclesia non potest nonesse I aske thee O pope Luci of what Church thou vnderstands that which thou tellest vs in this place To wit that the church cannot erre For if thou vnderstandest it of the pope himself it is very certaine that the pope may erre I answere therfore that the church is here taken for the congregation of the faithfull such a church can neuer erre indeed Out of these words of these great