Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	hand_n	ordination_n	2,718	5	10.1610	5	false

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

another sence then that of the Pope of Rome to be more consonant vnto the Text of Scripture yet Sed tamen si hoc Ecclesia iusserit credam captiuaebo n. intellectum meum in obsequium Ecclesiae And Bellarmine himselfe lib. 4. de Roman pont cap. 5. Si papa praeciperet vitium aut prohiberet virtutem Ecclesia teneretur credere virtutem esse malam vitium esse bonum but it shoulde seeme this troubled him afterwards for in his Recognitions he endeauoureth to excuse it The matter of this Church is 1 Angells 2 Men 1 Angells for not to conceale anie thing I knowe I like not the sentence of M. Beza and M. Perkins be it spoken with reuerence to so worthy men but choose rather to tread in the path of Antiquity Et nemo bibens vetus Vinum statim vult nouum dicit enim vetus melius est Luc. seing the learned Zanch. is perswaded that Angells be parts of the mysticall body of Christ and members of the Church seeing they receaue by the mediation of Christ these benefits ensewing 1 To be confirmed in their blessed estate 2 To haue a more perfit Revelation of the wil of God touching the calling of the Gentiles 3 To be reconciled to man from whom they were averse before as being executioners of Gods wrath vpon our sinnes and hence is their ioie for our seuerall conuersions And I beleeue that this opinion is strongly maintained and abetted with these places of Scripture Ephes 1.10 Coloss 1.20 2 Men. 1. Non Hypocrits or wicked men for howsoeuer they carry an outward profession of Sanctity the liuery of Christiās yet indeed are they not true liuing members of Christs body for otherwise this would follow that the Hypocrite being to receiue his portion in the firie lake that Christ should condemne into hel his owne members only I must advise you that in the iudgement of Charity you do esteeme al those for true members of Christ which fashiō themselues to an outwarde conformity in the Church alwaies remembring what S. Augustine answered Petilian charging him to be a reprobate In area domini sum vel frumentum vel palea sed huius areae ventilabrum non est lingua Petiliani But 2. holy men elect childrē Saints of God for their sins being washed away in the bloud of the Lamb they only are cloathed with the stole of righteousnes and haue palmes in their hands and do follow the lambe whither-soever he goeth singing honour and praise and immortalitie to him that sitteth vpon the throne and to the Lambe for evermore 3. The inwarde forme of this Church is the bond of the spirit by which the Saints of God dispersed over the whole earth of divers times are knit togither and linked in a vnion to Christ their head and a communion amongst thēselues 4. I beleeue this Church to be invisible in respect of this inward forme for although Momus desired yet God never granted a window to the breast of mā so that we cānot enter with a Cādle to see their faith their electiō the Graces of the holy Ghost in respect of the better part to wit the Saints blessed in heaven to whom as we cannot extend the torments of mallice or the scourge of our tongue so neither our bodily eies yet visible in some particular churches as now in England for the welfare of which Church my praier hath ever bin that in the Canticles Arise ô North and come ô South and blow on this garden that the spices therof may flow out yet so as subiect to change having a waxing and a waning like the moone for sometime we read that Christ saith of his Church who is shee that looketh forth as the morning faire as the moone pure as the sonne terrible as an army with banners Sometimes againe we read of the church that she is drivē by the red-dragō into the wildernes hath sent after her a river of water to swallow drown her vp 5. This Church is a body coupled togither by ioints Eph. 4.16 and therefore must haue a head the which head I cōfesse Christ Christ alone to be according to that Coloss 1.18 Et ipse caput corporis i Ecclesiae for no other Creature whatsoever can performe the offices of a head to this body which are vi intus agente as Paule speaketh Eph. 5. To giue efficacy quickning to the same and to powre foorth oile in great aboundance into the seaven lamps which stand in the golden candlesticke in the temple as it is in the vision of Zachary Gregorius Meg none of the best Bishops of Rōe and immediate Predecessor to this Boniface sic eragice declamitat Ego autem fidencer dico quia quisquis se Vniuersalem Sacerdotem vocal vel vocari desi de●at in elationae sua Antichristum prectortie quia superhiendo se caeteris praepo●is and therefore the first and best Bishops of Rome never durst arrogate vnto thē selues to be the generall fathers heads of the Church Verus successor Pauli dicet cū Paulo Non quod dominemur fidei vestrae sed adiutores sumus gaudij Petri haeres audiet Petrum dicentem Neque vt dominantes in clerum Ber. in ep ad Eugen. Nor any in more corrupted times vntill Boniface the 3. about 600. after Christ having absolved from Parricide Phocas who had killed Mauricius the Emperour and his Lord obtained in lew of this Cburch blessing to be called the Oecumenicall and generall head of the Church which ever since the Bishops of Rome haue continued notwithout their disadvātag for it was not for nothing that Barcklay himselfe a Catholicke wrote thus to Clement the 8. Hanc potestatē sempèr censui omnium fluctuum fontem esse quibus bodiè haeresis tuū navigium lacessit He giues instance in the Navarrens Grandfather Father and Sonne who their kingdome being given away by Iulius the second revolted and do seeke to mainetaine by a distinction minted by them That Christ indeed is the head of the triumphant and Militant Church both and the Pope of the Militant only Againe That Christ is the head of the Church by soueraigne preheminence in a more diuine ample absolute excellent transcendent sort but the Pope is head only Ministerially Foolish men that seeke to couer their ambition with such Figleaues as these are for what need Christ of a ministeriall head to supply his presence in the Church and if the Pope of Rome bee that head how wisely hath Christ prouided that Error Heresie shal neuer preuaile in it seeing the Pope may erre Non solum actu externo in quaestione facti errore exempli in declaratione opinionis propriae inijs quae obiter dicat in medijs ante conclusionem sed etiam in rebus fidei vt summus pontifex vt publicum os Ecclesiae in definitiuâ sententiâ for many of them haue beene Heretikes Anastatius the second is tormented in hell for the