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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	article_n	passion_n	putrify_v	24	3	15.4648	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09147	The Protestants theologie containing the true solutions, and groundes of religion, this daye mainteyned, and intreated, betwixt the Protestants, and Catholicks. Writen, by the R. F. F. VVilliame Patersoune religious priest, Conuentuall of Antwerpe, preacher of Gods word, and Vicar generall of the holy order of S. Augustin, through the kingdome of Scotland. The 1. Part.	Paterson, F. William.	1620 (1620)	STC 19461; ESTC S101863	199,694	338

Christ according to his persone should not be God or at least there should not equality of good-head be belieued And moreouer in his Comment in cap. 14. Gen. v. 18. and in 6. Ioh. v. 57 he sayes Christ our Lord to be but a second King next to God and a second cause of lyfe Hath this Arch-Rabbi had any respect to S. Paul Phil. 2. who iustifieth his equality with his Father to rob him so easily Moreouer the very deity it self could not retayne Caluin frō this abominable blasphemy Lykewyse Caluin affirmes That the word of the creation was imperfect for somuch that in Heauen he is not dutifully and sincerely serued without sinne committed euen by the Angells them selues Calu. in c. 1. col vers 20. Which doctrine is contrary to the Scriptures that witnes that in that Heauenly Citty is no vnclean thing or sinne Apoc. 21 Seing that all power and gouernement belongs to the Father all wisdome knowledge and doctrine belongs to the sonne all begnity liberaltty plenitude and sanctification is appropriated and imputed to the holy Ghost all good thinges are ascrybed to the three persones not excluding any good from any of them as being all three equall God and consequently not vnequally fountaynes of all good things as well in particular as in generall Morouer concerning this article which sayes and in Iesus Christ his only Sonne our Lord Against the 2. Article How the Protestants deny Christ in the Creed 16.17.18.19 many of the Protestant Professors appeare to be against this article For some affirme that Christ is not the Messias others saye that the name of Christ is a filthy name Some other that he was a deceauer of the world and that he was not God Some other sayd that he had but a meane measure of Godhead Some lykewyse sayd that he was ignorant and his discourse absurde and himself no more God then Socrates and Trismegistus c. All these blaspemies are extant in the first and second article of the family of loue as wryteth Rogerus against the sect of the family of loue printed at Lōdon an 1579. Lykewyse Cartwright discentes nothing from his former false bretheren whyll he sayes in his 2. replic pag. 191. That he could not be persuaded that the Israelites was so madde as to belieue him to be the liuing God whom with their eyes they did behold to be a miserable and simple man And therefore all the world may see of themselues what distrust they haue of Ghrist to be God and our Lord. Morouer they impugne this Article who equal themselues in Gods fauour in right to Heauen vnto Iesus Christ the only begotten consubstantiall Sonne our Lord. Lykewyse they belieue not in Iesus Christ our Lord who distrust any part of his doctrine whether it be of the Sacramēts or whatsoeuer other point because they conceaue it not in their vnderstanding as Caluin affirmes in cap. 6. 7. Iob when the reason of any thing doth not appeare vnto vs such is our great Pryde that we esteeme it nothing Lykewyse they misbelieue this article who thereby haue made God the Father sometymes not to vnderstand which is his begetting For sayes Caluin it is foolishnes to think that God the Father doth continually begett his Sonne And so the sonne is abolished who is not otherwayes actually the Sonne of the Father but by determinating actualy the relation of the Father to himself Wherupon Luther disp de deo Thes 18. Tom. 2. VVittemb lat It is no marueil saies he if Arius if a Iew if Mahomet and all the wold denie Christ to be the Sonne of God And farlesse marueil if the Protestant be also thus persuaded to deny Christ cōsidering their principall Euangelistes teach the same Against the 3. Article Moreouer as concerning that Article Who was cōceaued of the holy Ghost borne of the Virgin Marie How the Protestants deny Christ to be conceaued of the holy Ghost and borne of the Virgin Mary in the creed It is impugned misbelieued by those who blasphemously affirme the holy Ghost to haue been Father to Christ in manner of other Fathers towards their children as reportes Maldonat in cap. 1. Mat. Lykewyse others misbelieue this Article who belieue Christ to haue byn only cōceaued but not borne of a Virgin Caluino-Turc pag. 530. 531. Greg. de Valent. de Virg. S. Mariae To which assertiō Caluin condiscendes saying That the blessed Virgin was in manner weakenned in trauail vpon Christ as other women in their trauail Lyckewyse they misbelieue this Article who equal or prefer themselues to be the B. V. M. and such are the Houling-Puritā-typling Sisters with Rachel Arnot the maistresse of the congregation with Smythes doughters besides these ring-leaders there is not a dyrtie hussy or drabbe in the I le of Britane but will auouch the same which the poore people would not so ignorantly doe if they were not teached of their high diuynes soe to say and belieue against the true grounds of Scripture that pronunceth her prerogatiue to be blessed aboue all women and to conceaue and beare a child and he to be the God of Heauen earth which no other women euer had or did Moreouer they misbelieue this Article who make Christs body as much in Abrahams tyme as when it was conceaued and borne by the Virgin Mary not only in efficacy but also in essence nature as Beza did lib. cont Hesbusium fol. 284. On this sam subiect is the colloq mompel gart saying Christs body was extant euen in the tyme of Abrahā Wherupon these absurdities followes that Christ was true man in essence and in existence before his conception birth so consequently the Angel sayd not true to the sheephearders that this day is borne to you a Sauiour and that the Blessed Virgin Marie was not his Mother c. Moreouer they make Christ to haue two bodies one deliuered in the supper another borne of the Virgin Mary because they forge another Christ thē was her Sōne as witnes aucto diallactici vide Bellarm. 5. Euang. pag. 98. Colon. 1595. Moreouer they misbelieue this Article who affirme that Christ was not eternally but began only at the tyme of his birth Symler in praef lib. de aeterno dei filio Against the 4. Article How the Protestants deny this article that he suffered and how they euacuate his passion Moreouer as concerning that Article That he suffered vnder Pontius Pilat was crucifyed dead and buryed many Protestants deny this Article by euacuating the Passion of Christ and that by saying that the blood is putrifyed in the earth and for that cause which is putrifyed and corrupt cānot redeeme vs but the Apostle defendes the contrary 1. Pet. 1. who sayes VVe were not redeemed by any corruptible pryce Morouer they euacuate the passion of Christ according to all other partes who with Molineus in Harm Euang. makes the merits of Christs of no effect saying they profit vs

they make euery man as good and as holy as Christ himself in which absurditie follow this conclusion if we haue no inherent iustice but are iust by Christs iustice imputed to vs it followeth that so sunne as we apprehend Christ iustice by fayth as our owne we are in a full perfection at the first for in all graces Christ was perfect that as the first Adam was perfect so is the second in a moment now if we be lykewyse iust by his grace imputed to vs then are we as perfect as he is and so are all iust alyke By imputatiue iustice no difference betwixt Christ and vs. and consequently shall all receaue the lyke glory with him neyther shall there be any difference betwixt Christ and vs in the Heauens which argument was affirmed by the Beguards Iouinian old damned Hereticks which the moderne Sectaries now a dayes defendes for hence it followeth that we are all as iust as Christ for seing we are made iust by his iustice then his and ours are all one herupon hath commed the bouldnesse of some villanous mynded folck to compare themselues with Christ and the Virgin Mary that euery on is al 's holy as our Blessed Lady yee or Christ himself What Luciferan pryd is in this dectrine to make themselues fellow-compagnions with Christ yee with God himselfe OBIECTION ALbeit sinne be within vs notwithstanding it maketh not the belieuer vnrighteous because the righteousnes of Christ is imputed and therefore sinne is not imputed ANSVVER YF sinne remayne and is not imputed as Calum sayth lib. 4 inst cap. 15. § 10. To what end is the article of our creed faying I belieue the remission of sinnes what fruit reape we of the blood passiō of Christ seing by imputatiue iustice Christ passion is made in such inefficacy that it cānot bloot out any sinne against whome the Scripture reclames the contrary saying Iohn 1. v. 29. Behold him who takes away the sinnes of the world And lykewyse Rom. 6. v. 18. Being delyuered from sinne yow are made the seruands of righteousnes And 1. Iohn 1. v. 7. sayth That the Blood of Iesus Christ his sonne doth purge vs of all sinne Secondly it implicates a contradiction sinne to be and not imputed for a fault for vpon this maxim followeth that God will not haue or iudge sinne for a fault and so not to haue a fault neyther to hate it as a fault which is opposed to the Scripture who sayth That the vngodly and his vngodlynes are both alykhated of God Sap. 14. v. 9 Lykwyse it implicates that God doth not censure iudge a man of sinne in that he is neyther culpaple nor sinner for to be culpable affaulter is the formall effect of sinne therefore this imputatiue iustice implicates contradition against God and Christ his sone OBIECTION CHrist is sayd to be made vnto vs righteousnes Sanctification and Redemption 1. cor 1. v. 30. Therefore it is imputed to vs these graces of Christ ANSVVER CHrist is our righteousnes not formally but efficiently because to wit he is the meritorious cause In the same manner of way is vnderstood that place of the Apostle to the Rom. cap. 8. v. 32. saying VVho hath giuen his sonne how not also with him hath he giuen all things to vs So that of their sentences may be obserued that the Righteousnes Wisdome and Sanctificatiō of Christs are so ours not by imputatiue iustice but in the contrary Christ is made to vs these vertues and els whatsoeuer is necessary to saluation that by the merit and benefit of Christ death and passion these may be giuen and possessed by vs and to remaine inherent in vs therefore the righteousnes of God is the self internall righteousnes poured freely in vs for the merites of Christ OBIECTION THe Apostle sayth that the fayth of Abraham is imputed for righteousnes and therefore our righteousnes is nothing other then imputatiue righteousnes apprehended by fayth ANSVVER THe Apostle speaketh of Abrahams fayth by which he belieued God who promised him seed in his old age but not of that fayth by which he apprehended the righteousnes of Christ which fayth was hidde in Abraham and in belieuing God it is sayd that this fayth was reputed for righteousnes for by that he was made more iust so that Abraham with extrinsecall and intrinsecall righteousnes is iust for his extrinsecall fayth is reputed to righteousnes as wadges is reputed according to the debt as the Apostle sayth ibid. 2. saying but the wadges is not imputed according to the debt except it be true debt and true wadges euen so is fayth not reputed to righteousnes except it be true righteousnes truely iustifying a mā and not according to the extrinsecal existimation for this cause Dauid in psal 31. v. 2. sayth Blessed is the man to whome our Lord hath not imputed sinne that is to say whome God no more iudgeth a sinner and so hath forgiuen him that he acknowledge no more sinne in him and hath so taken it away that there remaine nothing of that turpitude in him but a resplendent purity in his place OBIECTION OVr righteousnes is so litle that men cannot suffer the iudgement of God therefore it is necessare that the righteousnes of Christ be imputed to vs by which the imperfection of our righteousnes may be taken away which seemeth to be done in the Sacraments where Christ merites are applyed to vs that in some māner of way they are ours for by these merites we are made iust albeit the reall gifts be absent ANSVVER THe righteousnes which should and ought suffer the iugement of God is the righteousnes of workes and not habituall righteousnes of which is the question for albeit our righteousnes by words be imperfect of thēselfes yet notwithstanding are not so imperfect but that we may doe many good workes throw the merits of Christ not imputed to vs but freely giuen QVAESTIO XXVIII Of good Workes WHerefore to the conseruation and sauety of righteousues by fayth leane the Papists to good workes seeing of their owne Thomas de Aquino it is written that only faith suffices Luth. Ser. Sic Deus dilexit mnndū lib de captiu Babylon cap. de Baptis Caluin lib. 3. inst cap. 11. § 19. cap. 17. § 10.11 18. ANSVVER NOw rightly haue we discouered and detected your speciall fayth by which you affirm assure you selues sinnes to be remitted for Christ sake and that his promisses assuredly are applicated vnto you and so by you apprehended vnto iustification Iustification be only fayth is an inuētion of the diuell which altogeather is a true inuention of the Diuell and excogitat for the nourishing the liberty of the flesh Which is probable because the Scripture neyther demandes neyther teaches vs of such a fayth by which we may belieue vs to be iustifyed by only fayth but well the Scripture teaches vs to haue fayth to belieue the diuinity of Christ as Matt. 9