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A25329 The Anatomy of popery, or, A catalogue of popish errours in doctrine, and corruptions in worship together with the agreement between paganism, pharisaism, and popery. 1673 (1673) Wing A3058A; ESTC R9334 77,450 240

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Sacrament of Orders they say is to imprint a certain indelible character and mark in him that is ordained which can neither by Sin Apostasie or Heresie be blotted out and therefore a Priest once ordained can never lose his Orders or become a Lay-man again Their Errours concerning Confirmation 1. THat Confirmation is properly and truly a Sacrament it was so decreed in the Council of Trent 2. The Matter of this Sacrament they say is Oyl mixed and tempered with Balm first hallowed and consecrated by the Minister thereof and striked in manner of a Cross upon the forehead of him that is to be confirmed 3. As to the Minister of Confirmation the Papists are here divided Some think that the Bishop is so necessarily the Minister of Confirmation that it can in no wise be committed to Presbyters other of them are of opinion that it may be extraordinarily ministred by Presbyters But Bellarmine saith the Bishop is the ordinary Minister thereof 4. That by this holy Chrism smeered on the forehead the Holy Ghost is given for strength and corroboration against all our spiritual Enemies and to stand constantly in the Confession of our Faith even to death with great encrease of Grace And in this respect say they it giveth more abundant Grace in strengthening us against the Devil than Baptism doth 5. That he will never be a Christian that is not by Episcopal Confirmation chrismated 6. There are God fathers and Godmothers between whom and the Child that is confirmed by that Sacrament there is a spiritual Parentage begotten which hindereth Marriage and which also causeth the dissolution of Marriage notwithstanding the prohibition made by Jesus Christ forbidding the dissolution of Marriage unless it be for Adultery 7. That it ought to be celebrated Fasting 8. That it imprints an indelible character in the Soul 9. This Sacrament is administred in this manner Du Moul. Buckler of Faith p. 337. A Child is presented to the Bishop by a Godfather if it be a Son or by a Godmother if it be a Daughter The Bishop sits down washeth his hands layeth them upon his Breast saith certain Praiers by which he asketh or requireth the seven-fold Spirit Then he asketh the Godfather the Childs Name and dipping his right thumb in the sacred Oil which is called Chrism which they bring in a bottle whereon the Bishop breatheth to sanctifie it speaketh to the Oil saying Ave Chrisma I salute thee Chrism That done the Bishop anointeth the Childs forehead therewith in manner of a Cross saying Bellarm cap. 10. Signo te signo Crucis confirmo te Chrismate salutis in nomine Patris Fili. Spiritus sancti I mark thee with the sign of the Cross and confirm thee by the Chrism of Salvation in the name of the Father of the Son and of the Holy Ghost After that he gives the Child a blow on the Ear to strengthen him in the Faith then he kisseth it and having rubbed his thumbs with crumbs of Bread after many signs of the Cross by him made he commandeth the Godfathers and Godmothers to teach the Child the Creed the Pater noster and Ave Maria. While this is doing the Child if it can stand upright setteth his right foot upon the right foot of his Godfather or Godmother The action ended they bind the Childs forehead with a cloth and upon the Band put certain Golden Spangles in manner of a Cross and so the whole action is ended The Church of England retaineth that which is commendable in this custom where Confirmation is no other thing but a Profession which the Child having attained to the age of discretion maketh to keep the Promise which his Godfathers and Godmothers made in his name when he was baptized and answereth touching his Faith and Instruction which done he receiveth the Imposition of Hands and the Blessing of the Bishop which is not called by them a Sacrament The French Churches instead of that cause Children to be presented at Catechizing and to answer publickly touching their Faith before they admit them to the Lords Supper which is done with Praier that it will please God to extend his Blessing on them CHAP. III. THis is especially to be observed that their Errours are not only about many particular Points but about the fundamental Rule of Faith the holy Scriptures which makes the Disease the more dangerous and the cure more difficult Of their Corruptions in Worship NOw for their Corruptions in worship many are implied in their corrupt Doctrines for they that corrupt the purity of holy Ordinances do frame their Doctrines accordingly seeking to colour such abuses and refusing to reform their Corruptions by the Scripture They seek to wrest the Scripture and corrupt the Sense of it that they may seem to favour at least not to condemn their Inventions Of their Latin Service ALl that is spoken in the Church should be to edification 1 Cor. 14.6 but it is impossible to edifie by that which we cannot understand If we understand not our selves when we speak then we edifie not our selves if our hearers understand us not then we edifie not our hearers if neither of us understand then neither of us is edified I know what they plead for their Latin Service and their Latin Praiers that though it be a Tongue not commonly understood yet it is none of the strange Tongues that the Apostle speaks against for it is one of the learned Languages and besides it was dedicated to the use of the Church upon our Saviours Cross I answer that the Greek and Hebrew are learned Languages too and that they were dedicated upon our Saviours Cross as well as the Latin nay all Languages were as well and better dedicated to the use of the Church by the coming of the Holy Ghost than those by Pilat's writing upon our Saviours Cross It follows not because it was one of the learned Languages it is none of the strange Tongues for any Tongue not understood is to him that heareth it barbarous and strange not ob naturam vocis sed ob imperitiam as Chrysostome noteth on that place Against the use of all such the Apostle speaketh and sheweth that they be as Trumpets uncertainly sounding therefore they serve not for edifying in utiles sunt in quantum ignotae sunt they be unprofitable so far as they be unknown for we cannot say Amen to a Praier when we understand not the matter of a Praier I had rather speak five words saith Saint Paul to the understanding than five thousand in a strange Language Illud plus ostentationis habit iscud plus utilitatis there may be more ostentation on in that but there is more edification in this As it is the work of an Architect to build up an house so of Christians by spiritual endeavours to build up one another but that which is not for the understanding of Christians cannot be for the building up of Christians therefore of no use in the Church
Acts of Foronosus his Predecessor John the ninth disannulled all the Acts of Stephen and Sergius the third all the Acts that Formosus had done and so that which John had done and approved the Acts of Stephen some of these must err In the 1408. in the Council of Pisa consisting of 1000 Divines and Lawyers two Popes were deposed at once viz. Gregory the eleventh and Benedict the thirteenth the Tenour of whose Deprivation calleth them Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church And whereas Benedict continued Pope still for all this a second Council holden at Constance deposed him again commanding all men to esteem him as an Heretick and Schismatick John Gerson testifieth of Pope John the two and twentieth that he held that the Souls of just men separated from their Bodies do not see God nor rejoyce with him till the day of Judgment This was a publick Errour of his for he taught it publickly and commanded it to be held by all men But for this Errour of his he was condemned before the French King by the Divines of the University of Paris and made to recant it with Sound of Trumpet And Alphonsus a Castro saith that he saw a Decretal Epistle of Pope Celestine wherein he publickly erred in matter of Marriage Pope Pius the fourth decreed that it should be lawful for him to allow degrees of Marriage forbidden in Leviticus and to forbid what God allowed Eastern Bishops and antient Fathers have sharply reproved the Bishop of Rome as namely Polycrates the Bishop of Ephesus and as Irenaeus the Bishop of Lions did Victor for his rash proceeding against the Eastern Churches Antient Councils have withstood the Pope as that of Chalcedon wherein were six hundred and thirty Bishops withstanding Leo in the Question of Supremacy The sixth Council of Carthage of two hundred seventeen Bishops resisted three Popes one after another in that they would do contrary to the Council of Nice These judged that Popes may err Such have been made Popes that any wise man may think might err Some have been unlettered Ideots no Grammarians that could hardly write their Names in Latin some Lay-men as Constantius the second and Bennet the eighth and very Boys for age Bennet the ninth a Child of ten years old John the twelfth a Bastard a mad Lad about eighteen years old and one Woman as Pope Joan of whom Mantuan that elegant Poet writeth thus Hic pendebat adhuc sexum mentita virilem Faemina cui triplici Phrygiam diademate Mitram Extollebat apex c. lib. 3. Here did as yet in shew a Man a Woman sit Whose Head a costly Crown did fit Some Popes have been Blasphemers Dishonorers of Parents Sorcerers Adulterers Covetous breakers of Promises Pope Alexander the sixth upon Festival days gave himself to hear Plautus his Comedies and to be present at other P●ays Pope Paul the third poisoned his Mother and his Nephew that the whole Inheritance of the Farnesians might come unto him 34. That Saint Peter was Prince of the Apostles and had a Primacy of power and authority above all the Apostles They assert that Saint Peter was Head of the Church that Saint Peter was the only Vicar of Christ here on earth Their Errours concerning the Sacraments in general 1. Rhem. Act. 22. Sect. 1. THat much is to be attributed to the bare outward Work that the Sacraments do confer Grace ex opere operato 2. That the Sacraments are not Seals of the Promises or Covenant of God nor instituted to confirm the Promise 3. That Circumcision was a Seal of the Righteousness of Faith only to Abraham 4. Vide Bp. Downham Catal. That Grace is contained in the Sacraments as in a vessel nay that the Sacraments are Physical instrumental causes of Grace and that they do work holiness by the power put into them by God as the heat of the fire is the cause of the burning of the Wood. 5. Bellarm. cap. 27. That there is necessarily required the intention of the Administrator to the truth of the Sacrament at least of doing what the Church doth 6. Vide Rhem. A●mot in 2 Cor. 1 That in the Sacraments of Baptism Confirmation and Order there is imprinted in the Soul by God a character or certain spiritual and indelible sign or mark so that they cannot be reiterated In the other Sacraments viz. according to the Popish account there is only an ornament or dress imprinted instead of a mark or character 7. That the Observation of the Ceremonies which they use in the Administration of Sacraments though invented by themselves through will-worship is meritorious and part of Divine Worship 8. They add five Sacraments to the other two instituted by Christ Concil Trid. S●ss 7. Can. 1. viz. Confirmation Penance Orders Extreme Unction And say they if any of these are not truly and properly Sacraments Rhem. Annot. Apoc 1. Sect. 3. or that they are not of Christs Institution let him be anathema or accursed Their Arguments are 1. The number of seven is mystical prophetical perfect The Prophet commanded Naaman to wash himself seven times The Altar must be cleansed seven days Exod. 29.37 So in the Apocalypse seven Churches seven Angels seven Stars seven Candlesticks seven Thunders c. And why not also seven Sacraments saith Bellarmine 2. Man hath seven Wounds to be healed ergo there ought to be seven Sacraments as Remedies against the same Baptism say they is a remedy against Original sin Penance against Actual sin Bellarm. l. 2. c. 26. Extreme Unction against the Reliques of sin Confirmation against infirmity of Faith the Eucharist against Malice Orders against Ignorance Their Errours concerning Baptism 1. Bellarm. lib. 1. de Baptism THey define Baptism to be a Sacrament of Regeneration by Water in the Word that is not which signifieth and sealeth unto us our Regeneration and assureth us of Remission of sins but actually justifieth and regenerateth us 2. Bellar. de Baptism● lib. 1. c. 3. They affirm that this form of Baptism to baptize in the name of the Father Son and Holy Ghost is not fully concluded out of Scripture but delivered by Tradition for say they the Command of Christ to baptize in the name of the Trinity may be understood thus to baptize them into the Faith of the Trinity or by the authority of the Trinity 3. They affirm that Baptism is simply necessary to Salvation by Gods appointment Concil Trid. S●ss 7. can 7. so that all which die unbaptized unless the want of Baptism be recompensed either by Martyrdom or Penance must needs perish and be deprived of eternal Life 4. They grant power to baptize Bellarm. c. 7. not only to any rank of men but even to Women in case of necessity they grant this also to Lay men and Pagans in like case 5. They affirm that the Baptism of Infants is grounded upon Tradition and