Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	ghost_n	holy_a	remit_v	8,165	5	11.0672	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10748	A treatise of ecclesiasticall and politike povver Shewing, the church is a monarchicall gouernment, ordained to a supernaturall and spirituall end, tempered with an aristocraticall order, (which is the best of all and most conformable to nature) by the great pastor of soules Iesus Christ. Faithfully translated out of the Latin originall, of late publikely printed and allowed in Paris. Now set foorth for a further warrant and encouragement to the Romish Catholikes of England, for theyr taking of the Oath of Allegiance; seeing so many others of their owne profession in other countries doe deny the Popes infalibility in indgement and temporall power ouer princes, directly against the doctrine of Iesuits. To the prince.; De ecclesiastica et politica potestate. English	Richer, Edmond.	1612 (1612)	STC 21024; ESTC S102957	32,246	64

words As thou hast sent me into the world so haue I sent them into the world and for their sakes sanctifie I my selfe that they also may bee sanctified through the truth And a verse farther That they all may bee one as thou O father art in me and I in thee and may also be one in vs that the world may beleeue thou hast sent me And one verse after That they may be made perfect in one c By which words it appeares clerely That Christ hath not deliuered the infallible power of the Keyes somuch vnto Peter himselfe and alone as vnto the vnitie it selfe as S. Cyprian and S. Austen doe confirme 24. quaest 1. can Quodcunque can Loquitur can Alienus Moreouer Iohn 20.21 As my father sent mee so send I you Receiue the holy Ghost whosoeuer sinnes you remit c. Seeing then that true and reall mission is a conferring of iurisdiction by the authoritie of the Apostle Rom. 10.15 And how shall they preach except they be sent And Christ immediatly indiuidually and iointly hath sent all his Apostles and Disciples which did represent the Episcopall and Priestly order as he had beene sent of his father that is with a iust and spirituall authoritie necessary for the gouernment of the Church It followes That the whole hierarchical order consisting of Bishops Priests doth deriue immediatly yet in a proportion and subordination his power and iurisdiction that is his authoritie for the gouerning of the Church from Christ As in Fraunce inferiour Iudges and Magistrates although subiect to Parliaments deriue aswell and as directly their authority from the King as the Parliaments themselues For those that bee are ordained of God And had neuer beene so ordained if there were not some subordination betweene those magistrates and the Ecclesiastical persons And finally the testimony of Paul Acts 20.28 Take heede therefore vnto your selues and to all the flocke whereof the holy Ghost hath made you Bishops to gouerne the Church of God Which doctrine S. Bernard lib. 3. de Consider ad Eugen. cap. 10. dooth very cleerely make manifest Thou dost deceiue thy selfe saith hee if thou thinkest that as your Apostolicall power was ordained by God to be chiefest so also to be alone If thou be of that mind thou art not of his mind who said Rom. 13.1 That there is no power but from God Therfore that which followes Whosoeuer resisteth the power resisteth the ordinance of God though it make principally for thee neuerthelesse not singularly For the selfe same who said Let euery soule be subiect vnto the higher powers did not say vnto the higher power as though they were but in one but speakes in the plurall as being in many VVherefore thy power is not alone from God There are some of the middle sort yea some inferiour And as they whome God hath ioyned must not be seuered no more those who are subiect to others must be compared to them Thou dost forme a monster if remouing a finger from the hand thou wilt haue it hang at the head superiour to the hand collaterall to the arme So is it if in the bodie of the Church thou placest the members otherwise then he hath disposed them * Ephes 4 11 who hath set some in the Church to bee Apostles some Prophets some Euangelists some Pastours and Teachers for the perfit vnion of the Saints in the worke of the Ministery and edification of the body of Christ Let the Godly rather looke the whole chapter But if any happen to obiect that this power which Christ by an immediate missiō did transfer to his Disciples doth not so much concern the authority of the outward as of the inward Court The answere is that vniuersally al the ancient fathers of the Church haue absolutly expoūded it of whatsoeuer power necessary to rule the Church as wel in the inward as in the outward Court And that we are boūd a great deale more to giue credit to their soūd decisions thē to the subtle distinctiōs of some Noualists forged at pleasure more easily to maintaine enlarge their liberties extraordinary missions euen to the ouerthrow of common right Besides That the sum of the whole outward iurisdiction reaches no farther then to the power of excōmunicatiō which afterwards Sect. 6 shal be clearely proued to haue immediatly bin deliuered vp by Christ to the Church Yet perhaps they wil pretend that this power of iurisdiction was indeed ordained cōferred at first by Christ to the whole Church but with such cōditiō that it shold be afterwards cōtinued cōferred to other Bishops by the Popes as successors to S. Peter And therfore now al authoritie cōmeth is deriued only from thēce But thus stop you their mouth That it is most apparāt by the practise of the primitiue Church by the holy canōs that al collatiōs of benefices as they are now called haue bin 1400. yeares together made by a cōmō right that is by holy elections The reason is because al principality so far as concernes cōpulsiue power depēds of the cōsēt of men ●s both diuine natural law do confirme against which neither length of time priuiledge of places nor dignity of persons can euer prescribe Which groūd being thus layed and setled of necessitie these eight next ensuing principles must directly follow The first shall vnfold the definition of the Church Which is a Monarchicall gouernment ordained to a supernaturall and spirituall end tempered with an Aristocraticall order which is the best of all and most conformable to nature by the greatest Pastor of soules Iesus Christ our Lord Who is the only King Monarch absolute Lord Founder foundation and essentiall head of the Church hauing an absolute and purely monarchical command ouer her And who although by his omnipotencie and infinite power hee might haue saued all mankind without the scandall of the Crosse neuerthelesse to confound and ouerthrow the power pride arrogancie and wisedome of the world And teach his Ministers to thinke most lowly of themselues Yet was pleased by the foolishnesse of preaching to saue them that beleeue that no flesh should glory in his presence Cor. 1.25.29 Whereof wee will treate Section 11. From whence we doe also inferre this Article of faith I beleeue one holy Catholike Church to bee of an euerlasting veritie seeing as long as the Euangelicall Law doth stand Christ cannot make any diuorce from the Church his Spouse Which cannot properly bee said of her Simbolicall and Ministeriall head the Pope Whome wee often see to bee absent and present for a time at least without destruction of the Church for who is ignorant that the Apostolike Sea hath sometimes three sometimes seuen yeares beene vacant So that the Commaundement of hauing a Pope is affirmatiue and not negatiue The second principle teacheth That Saint Peter is only the dispenser and Ministeriall head not the Lord Founder or foundation of the Church Titles which belong indeede vnto one Christ

the Euangelicall law hath no other end but euerlasting life and the soule of man for his matter and naturall subiect It ought wholly to apply it selfe about the direction of the inward motions of the conscience but no wayes in any outward force or violence And therefore iudgeth only of meanes necessarie to saluation conformably to the essential spiritual causes of Christian religion that is persuasiuely only and directiuely in preaching of the word administration of Sacraments and if need require exclusion of Communion with the Church by vertue of censures the spirituall armes of the Church which in ancient times it was a great crime to exercise without mature counsell and Aristocratical moderation of the Priestly order as we haue spoken Sect. 5. And so much the nature of Aristocraticall gouernment did require and euer since that hath beene discontinued the learned know what disturbance of Ecclesiasticall discipline hath ensued Now this doctrine is grounded partly vpon the definition of the Church deliuered Sect. 3. partly vpon many strong and euident Oracles of the Scripture Doth not our Lord distinctly auerre to Pilate Iohn 18.36 that his Kingdome is not of this world And Luc. 9.58 The foxes haue holes and the birds of heauen nests but the sonne of man hath not whereon to lay his head As though hee would say That the Church as from God hath neither territorie nor vse of sword of prison or of any corporall punishment for the soule which is the only and proper subiect of Euangelicall law is only moued by an inward not by an outward beginning but the right of the materiall sword necessarily followeth the territorie as they effect the cause Hence was it that the Lord did answer● to one of the people that desired him to bid his brother to diuide with him their fathers inheritance Luc. 12.14 Man who made me a Iudge or a diuider ouer you As though hee had said That the Church which hath for her subiect the soules of men not earthly Dominions ought not to iudge of earthly inheritances and possessions For walking in the flesh yet doe wee not warre after the flesh for the weapons of our warfare are not carnall but mightie through God to cast downe holds casting downe the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ 2 Cor. 10.3 Where is to be noted that by the materiall sword the bodies may bee compelled yea killed but by no such meanes the thoughts to be captiuated to the obedience of Christ for that is only effected by the wholesome food of the Word and Sacraments And to this the witnesse of Paul Philip 3.20 Our Politeuma that is Christian gouernment is wholly in heauen from whence wee looke for the Sauiour Iesus Christ our Lord And so indeede would our Lord haue it that Church men should not meddle in violent and temporall matters Will you haue also the testimonie of Saint Bernard They shall neuer shew saith he when euer any of the Apostles hath sitten as a Iudge of men diuider of bounds or distributer of grounds Finally I reade that the Apostles did stand before the Iudges to bee iudged but not that they did sit iudging others Therefore your power reaches no further then to sinnes not to possessions because for those not for these you did receiue the keyes of the Kingdome of heauen to shut out offendors only not possessors I pray thee which power and dignitie dost thou esteeme greater to remit sinnes or to diuide possessions But there is no comparison therein These earthly and inferior things haue their iudges by themselues the Kings and Princes of the earth Why doe yee inuade other mens liberties Against those diuine oracles though more cleare then noone-light two obiections principally are made The first that Ananias and Saphira his wife were punished with death by Saint Peter because of their lie to the holy Ghost Act. 5. The second that the Apostle seemeth to teach Christians whilest they liued vnder Heathen Princes and Magistrates that they might choose Iudges among themselues in their ciuill businesses 1. Cor. 6.4 If then yee haue iudgements of things pertaining to this life set them vp which are least esteemed in the Church We answere to the first that such a great action of Saint Peter was altogether miraculous extraordinarie and wholly by the inspiration of the holy Ghost And therefore not appliable to ordinarie right nor can no more be drawne into argument in either then these words Ierem. 1.10 Behold this day haue I set thee ouer Nations and Kingdomes to plucke vp to roote out to destroy and to thre● downe Or that place of the two swords Luc. 22.38 seeing both places must be vnderstood Allegorically and spiritually but that from an Allegoricall and misticall sence there can no forcible argument bee drawne the very children know it Neither is there any reason that the authoritie of Saint Bernard should breed any scruple in any mans minde lib. 4. cap. 4 ad Eugen. Put vp thy sword into thy sheath The sword therefore is also thine to bee perhaps vnsheathed at thy direction though not with thine owne hand For both spirituall and materiall swords belong to the Church But the one to be drawne for the Church and the other by the Church That by the hand of the Priest this of the Souldior though indeede by the Priests apointment but by the Emperors commaundement For indeede these words doe but shew That the Church hath right to giue the signe that is to say to teach and perswade when the Ciuill Prince ought to draw his sword for the glorie of God Whereof wee will speake in the Section following And truly when Church-men did excell in holinesse of life Christian Princes to remoue all suspition of iniustice from their consultations and enterprises did vse and that very iustly the counsell of Clergy-men both in peace and in warre But as iustly againe haue they left to take it since Churchmen gaue occasion to suspect that they affected that temporall Monarchie whereof Eugubinus Bozius Garrerius and the very Cardinalls Bellarmine and Baronius haue written most laborious bookes Which opinion euen though it were true yet wisedome and reason should haue taught those authors at least in those most vnlucky dayes to abstaine from such manner of writing The second argument deceiues ab ignoratione Elenshi through vnskilfulnesse of arguing for howbeit those testimonies of holy Scripture aboue commended conclude manifestly that the Church by diuine right hath neither territorie right of sword nor contentious Court yet they doe not denie but by humane right and graunt of Princes shee may very well haue it Now for this place in question the Apostle doth not speake of the diuine right but of the humane and arbitrarie right as when by a mutuall agreement of the parties priuate arbiters are chosen friendly to decide differences and controuersies without troublesome going