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	pope_n	rome_n	4,587	5	6.8117	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19748	A confession of Christian religion; Protestation against popery by way of a confession of Christian religion collected for the benefit of private friends	I. D., fl. 1607.; Dunster, John, attributed name.	1609 (1609)	STC 6172A; ESTC S114690	21,349	54

Heresie of Photinus as Drantes Cant. 11. dell inf reporteth but he was factione Gibellinus saith Bellarmine and therefore his Testimony against this or any Pope not available Zepherin was a Montanist in Tertulliaus iudgement Marcelliuus an Idolater according to Bellarmine himselfe Liberius an Arrian and consented to the condemnaiion of Athanasius Yea flat Apostats witnes Liràn in Math. 16. Legimus multos pontifices apostatâsse à fide and this Bellarmine doth in some sort grant when he faintly denieth it if not rather insinuateth the same Non est propriè haeretica ista sententia puta papam errare posse Est erronea haeresi proxima it may be an erroneus a scandalous an offensiue position but nō est propriè Haeretica They are his owne words 6 The true markes acd badges of this Church are only two the 1 sincere preaching of the word the 2 lawfull dispensation of the Sacraments not Antiquity nor multitude nor miracles nor the rest which Bellarmine repeateth to the number of foureteene 1. The sincere preaching of the word to which we admit no body but him that is lawfully call'd by the Church and Christian magistrate we knowe where it is written No man taketh this honor vnto himselfe Nisi vocatus vt Aron and that our Saviour did not intrude himselfe into the office of priesthoode Missus sum à patre à Meipso non veni his letters patens are in these words Thou art a Priest for euer after the order of Melchisedeche and to that Demande whether the calling of our first Reformers were ordinary or extraordinary I answere it was in this respect Extraordinary that when the ordinary Ministry was corrupted God raised vp some of his better servants to reforme that which was amisse and I deny that al such who haue this extraordinary calling haue all of them alwaies the gift of miracles Iohn the Baptist did no miracles Ioh. 10.41 And whereas they reply that God did a miracle in his birth and 2. that hee was of the linage sacerdotal To the 1 I answere the miracle which God did in his birth was knowne only to few 2. was done a great time before the Exequution of his charge To the 2. that the charge which he entred vpon had nothing commō with the Leviticall Priesthoode wherefore his extraction could not authorize him to baptize Neither yet do I see how the Papists can obiect vnto Luther and other ministers in the Reformed Churches to haue no lawful calling seeing they receiue their ordination from themselues and we do not deny but the Popish Bishops in creating Ministers howsoever they vse more ceremonies thē need of truely to conferre the office vpon whō they lay their hands I professe that Ministers thus called haue a right to the vse of the Keies The keies of the Church are the power of binding and loosing of retaining and remitting of sinnes I beleeue that sinnes are only remitted by God for I acknowledge it to bee his incommunicable property to forgiue sinne according as he proclaimeth of himselfe Ego ego sum qui deleo iniquitates tuas propter me c and that mā hath but a secundary and ministeriall power to wit to publish forgiuenes of sinnes to those whom God in heaven hath forgivē for we are but Embassadors and doe intreate for Christ sake Reconciliamini Deo otherwise if the minister doe take vpon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpō any absolute power resting in himselfe to forgiue sinnes the sinner to be absolued may say vnto him as Augustine hath it Quid ego homo nisi aeger sanandus vis mihi esse medicus mecum quaere medicum for hee sinfull man as he is hath need of one to forgiue his sinnes likewise I acknowledge power in the minister to retaine sin and to award Excommunication against desperate and scandalous offenders only I could advise they would remember and practise these few rules following 1 That such ecclesiasticall curses be denounced according vnto the worde of God 2 That they put a difference betweene privat and publike sinnes betweene delicta scelera 3 That they be not too sharp in their censures remembring that of Chrysostome Si Deus est tam benignus vt quid sacerdos eius tam austerus Against the first the Bishop of Rome highly offendeth when euery Easter day he excommunicateth the Reformed Churches before his solēne Masse for whereas the Pope denounceth his curse against vs Quòd haeretici wee know the cause is false therfore the curse not effectual seeing as it is in the Prouerbs A curse causelesse shall not come Neminem ligare debet iniqua Sententia Gelasius and therefore wee saie with Tertullian Dum à vobis damnamur à Deo absoluimur 2 The second note of the Church is the rightfull administration of the Sacraments Now Sacraments are onlie two 1 Baptisme 2 The Lords supper I confesse Baptisme to be a seale of the covenant of grace and therefore children being contained in the covenant promissio facta est vobis et liberis vestris are to receiue the seale of the covenant and to be baptised howsoever first the Pelagian and since the Anabaptist with great fury and greater phrensie teach the contrary and yet when I say Baptisme is a seale of the covenāt of Grace I do not any way extenuat the efficacy of Baptisme For I confesse Baptisme to be not only a signe or token what we receiue but also an instrument or meane whereby wee receiue Grace and to bee the dore of our actuall entrance into Gods house the first apparent beginning of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bazil a seale to the grace of election before receiued but to our sanctification heere a step that hath not any before it The efficacy of Baptisme I giue you in Tertullians wordes Homo per aquam Baptismi licet à foris idem esse videatur Tert. doc●r resurrect intus tamē alter efficitur cum peccato natus sine peccato renascitur prioribus perit succedentibus proficit deterioribus exuitur in meliora innovatur persona tingitur natura mutatur And with the Poët 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So farre am I which Campian impudently chargeth vpon vs frō making Baptisme Adiaphoron Si habeas recte si careas nihil damni Yet doe I not avouch that Baptisme is simply necessary to saluation for I am perswaded that child may be saued which is prevented in his Baptisme by suddaine death and that saying of S. Bernard alwaies was of authority with me Non priuatio sed contemptus Baptismi damnat and that of S. Ambrose Qui Sacramentum omittunt to wit in the case aboue specified gratiam tamen non amittunt and I thinke that S. August if soberly vnderstood is not so much my enemy in this point as Papists and some Protestants do beleeue For I doe conceiue that St. Augustine was more peremptory in this point thereby to