Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	day_n	holy_a	1,485	5	4.9570	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11054	A godlie and short discourse shewing not onely what time the inhabitants of this land first receyued the Christian faith: but also what maner of doctrine was planted in the same. Whereby may appeare, howe the reformation at this day in England is not a bringing in of a newe religion, but a reducing againe of the olde and auncient fayth.	Rosdell, Christopher, b. 1553 or 4.	1589 (1589)	STC 21320; ESTC S101597	36,383	98

that which is written to the Hebrews Where it is sayd Mariage is honourable among all Heb. 13. and the bed vndefiled But also was freely permitted to all sorts of men that were apt therunto and had néed of the same as it is written 1. Cor. 7. to auoid fornication let euery man haue his wife and let euery woman haue her husband But now the newe Catholikes of the Popes Church repute and cal mariage astate of imperfection and preferre single life be it neuer so impure before the same pretending that whereas the one replenisheth the earth the other filleth heauen Wherupō pope Ciricius in his decrées citeth that saying of the Apostle to wit they that are in the flesh cannot please God Rom. 8. against those that are lawfully maried And for this cause they haue of late dayes not regarding whether they had the gift of cōtinencie or no through coacted vowes restrained many both men and women from holy wedlocke not to the filling of heauen but rather to the stuffing vp of hel For from hence haue procéeded adulteries fornicatiōs Sodomitrie with great occasiō of murthering infants as we reade of infants heads that were taken vp in pope Gregories mote by hūdreds what time the lawful wedlock of ministers began first to be restrained Anno. 600. By which occasion the said pope Gregorie reuoked the canon he had made a little before inhibiting the lawfull mariage of ministers And Pope Pius the second said he saw many causes why ministers were to be restrained of mariage Platina in vita Pij 2. but he saw mo greater why they were to be permitted to marry Yea this is most certain that the nearer we come to the ancient time of the Church the lesse ancient shal we find the Romish doctrine in this point And to beginne with the Apostles and their owne examples canons who although they were not all maried yet diuers of them were and the rest had power and liberty to haue kéepe their wiues as witnesseth Paul saying 1. Cor. 9. haue we not power to lead about a wife being a sister as well as the rest of the Apostles Albeit Clemens Alexandrinus which was 200. yéeres after Christ denieth not but that Paul was maried beeing an Apostle as well as Peter and Philip. The Canons also which are said to be the Apostles say If any teach that a priest for religion sake ought to contemne his owne wife Can. Apost 6. Canon let him bee accursed Anno. 180. In the yeare of our Lord 180. we read of Policrates Bishop of Ephesus who dissenting from pope Victor about a certaine controuersie of Easter day alledgeth for himself how his progenitors before him seuen together one after another succéeded in that state he now the eight was placed in the same place Vsing this discent of his parents not onely as a defence of his cause but also a glory to himselfe In the Nicene councell Anno. 400. when some went about to restraine ministers from mariage Paphnutius a godly father himselfe béeing vnmaried resisted the same And likewise before this Anno. 300. Gangren Concil dist 28. the councell of Gangren which was Anno. 300. did establish the libertie of priests mariage as a thing both good and godly Moreouer procéeding yet in times and Chronicles of the Church we shall come to the sixt councel Concil Cōstant dist 35. cap. quoniam called the councel of Constantinople almost 700. yéeres after Christ The wordes of which councell be alledged in the decrées and be these in English Because in the order of the Romane Canon wee knowe it so to bee receyued that such as be Deacons and Priestes shall professe themselues to haue no more copulation with their wiues we following the ancient Canon of the diligent Apostles and constitutions of holy men enact that such lawfull marriage from hencefoorth shall stande in force in no case dissoluing their coniunction with their wiues neither depriuing them of their mutuall societie and familiaritie together in such time as they shall thinke conuenient Hitherto you haue heard the Decrée heare nowe the penaltie in the same Decree and destinction conteyned If anie therefore shall presume agaynst the Canons of the Apostles to depriue eyther Priest or Deacon from the touching and companie of his lawfull wife let him bee depriued Finally here in England till the comming of Anselme in the dayes of William Rufus Guiliel Malmsb. li. 1. de gestis pont and king Henrie the first of pope Hildebrand 1067. the restraint of ministers lawfull mariage was not publikely established for a law And as it was not yet entered in here no more was it in many other places of the world For Auentinus a faithfull writer of his time Exact syno Mediola Anno. 1070 who writing of the councell of Hildebrand saith Priests at that time had publikely wiues and did procreate children as other Christians Gebuilerus One of the Popes crew testifieth that in the time of the emperour Henrie 4. Anno. 1057. Anno. 1057 to the number of 24 Bishoppes both in Germanie Spaine France were maried with the Cleargie also of their Dioces Pope Symmachus disti 80. saith let Priests be restrained from the conuersation of all women except it be their mother sister or their owne wife Where the glose in the margent giueth this note Here he speaketh according to the ancient times Truly therefore is that verified in this later church of Rome which so many yéeres ago Paul prophecied foretold of namely that in the later times there shoulde some depart from the faith 1. Tim. 4. hearkening vnto spirits of error to the doctrines of deuils forbidding to marrie and cōmanding to abstain from meats which the Lord hath created to be taken with thankesgiuing To conclude therefore mariage in it selfe is either good or euil if it be good why do they forbid it if it be euil why do they make a sacramēt of it The xvij Chapter Of Magistrates and ciuill gouernement AS concerning Magistrates and ciuill gouernment what hath bene in old time the iudgement of the godly may manifestly appeare by that which Paul writeth to the Romanes saying Let euery soule be subiect to the higher powers Rom. 13. for there is no power but of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to thēselues iudgement Where first it is to be noted that the Apostles would that euery soule should be subiect to his lawfull magistrate Which words Chrysostome as hath beene alreadie shewed expoundeth of Priests Monkes Prophets Apostles Euangelists and what soeuer For if any pretende to bee exempted because hee is spirituall let him consider that none euer had such abundance of the spirite as Christ and yet was he subiect to the ciuill gouernement And if holinesse of life coulde discharge men from obedience to ciuill rulers who more holy then

ordeined and so doth the holy Church of Rome hold And as the whole congregation did communicate together so also did they participate in both kindes for so Christ commāded the Apostles euery where taught De cōsecra dist 2. cap. cōperimus and the old Catholike fathers bishops followed And if any did otherwise as Gelasius saith hee was counted to commit sacriledge And it was not admitted in a strange language which the congregation vnderstoode not but in a vulgar common speach that it might be vnderstoode of all as is witnessed by S. Paul who cōmanded that al things should bee done in the Church to edifying but what edifying can bee there where the people knowe not what is said Euseb lib. 4. de vita Cōstant And for this cause godly Constantine caused the Scriptures to be placed in a legible hand in Churches And Iustinian in his 127 constitution ordeyned that all Bishops and Ministers should sound out their seruice and celebrate the mysteries not after a secrete maner but with a loud voice so as they might not onely be heard but also vnderstoode of the faithfull people which could not bee if they had spoken in an vnknowen tongue Herevnto might be added the testimonie of Hierome Augustin and others but for breuitie sake wee will rest vpon the testimonie of Innocentius the third Innocent 3. offi iud ord c. quo● niam who saith Because in many partes within one citie and dioces much people of diuerse tongues are mixed togither hauing vnder one faith diuerse rites and maners we straitly cōmand that the Bishops of those cities or dioces prouide sufficient men which according to the diuersitie of rites and tongues may celebrate among them the holy functions minister the ecclesiasticall sacraments instructing them by word and also by example Yea and this they did also without lifting ouer the priests head or worshipping or knéeling or knocking their breasts or any such like thing Only giuing thanks for the benefite of their redemption praying vnto God for his continuall fauour and grace towardes them Platina in vita Sexti As Platina in the life of Sextus witnesseth of the Apostle Peter that he ministred the celebration of the Cōmunion onely with the Lords prayer As for the new found deuise terme of transsubstantiation it was not in the primitiue time nor many yéeres after til the councell of Lateran 1059. as Erasmus testifieth saying The Church hath latelye defined transubstantiation A long time it was sufficient to beléeue the true bodie of Christ to be present Li. annota 1. Cor. cap. 7 either vnder the bread or any other way Lib. senten 4. Likewise Iohn Duns speaking of the words of institution sayth These wordes of Scripture might be expounded more easily and more plainly without transubstantiation But the church did chuse this sense which is harder being thereto moued as séemeth chiefly because men should holde of the Sacraments the same which the Church of Rome doth hold And after in the same place hee expounding himselfe more plainely maketh mention of Pope Innocent the third and of the councell of Lateran For our Sauiour when hee instituted that mysterie meant not by chaunging the elements of bread into his bodie or of wine into his blood to worke a myracle but by ordaining a Sacrament to leaue a perpetuall memorie of his death till his comming againe Ambros in Io. cap. 6. And therefore saith S. Ambrose the bread and wine are both the same things they were before and also changed into another Meaning they are the same they were before in nature and substance and changed in respect of vse and propertie And Gelasius saith De sacra li. 4. cap. 4. the substāce of bread or the nature of wine cease not to be And Theodoret. After sanctification In Dialog 1. 2. the mysticall simboles or pledges loose not their owne proper nature for they remaine in their former substance figure and forme In sermo ad infantis And Augustine That which you sée is bread and the cup which also your eyes shew you but as touching that which your faith requireth to bee instructed in the bread is the body of Christ De consecr dist 2. cap. qui manducat and the cup his blood And Origen That bread which is sanctified by the word of God in respect of the matter or substance entreth into the bellie and is cast into the draught And Christ himselfe not onely after the consecration but also after the communication sayth Luke 22. I will drinke no more of the fruite of the vine Now the fruit of the vine is wine and not blood And in speaking thus we derogate nothing from the Lordes supper neither doe wee make it a bare signe as some falsly slaunder vs. For we affirme and teach that Christ is truly present in his Sacraments in Baptisme that wee might put him on in his Supper that by faith spiritually we might eate him and through his death passion might obteine euerlasting life For although wee rent not Christ in péeces with our téeth yet we possesse him in faith mind and soule and therfore when we come vnto the Lords table we haue not our mindes fixed vpon the creatures but lift vp our mindes thither where Christ our true and onely foode is And so the councell of Nice commandeth saying Haue not your minds basely fastned on the bread and wine And Chrysost writeth saying we call the body of Christ a carkas and we must be Egles that we may know how we must mount a loft if we wil come vnto the body of Christ for this table is for Eagles and not for Iayes And Cyprian this bread is the food of the mind not of the belly And Augu. in another place saith how shall I hold him as absent how shal I thrust vp my hand into heuen that I might hold him sitting there He answereth send vp thy faith and thou hast holden him But for these our new found Romanists affirm and teach Christs body flesh blood and bones as he was borne crucified and buried to be in their little round cake Therfore they worship it they offer it they eate it or else they close it fast in a Pixe Where if it corrupt and putrifie before it be eaten then they burne it to powder and ashes And notwithstāding they know right wel by the scriptures that the body of Christ can neuer corrupt or putrifie yet will they néeds make it the body of Christ burne all them for heretikes which with them wil not beleue that which is against the Christian beliefe The xvj Chapter Of Matrimonie MAtrimonie which is the cōiunction or coupling together of man woman in an holy league inseparably to cleaue one to the other to liue togither in perfect loue and vnitie according to Gods ordināce in old time w not only counted an honorable high estate as may appeare by