Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	church_n	government_n	32	3	6.7978	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06013	The diocesans tryall Wherein all the sinnews of D. Dovvnames Defence are brought unto three heads, and orderly dissolved. By M. Paul Baynes.	Baynes, Paul, d. 1617.	1618 (1618)	STC 1640; ESTC S102042	91,040	104

ordained that the Civitas and Vrbs people taken in regard of the whole multitude of the one and locall bounds of the other should make but one Church they did institute a Diocesan church But those who so instituted a Church in Citie suburbs Countrey that their number might bee compared fitly to one congregation they did not therefore ordaine a Diocesan Church Againe to the assumption But those who use Citie by Citie and Church by Church as equivalent which the Apostles doe they ordained that Citie suburbs and Countrey should make but one Church I answer by the like distinction They who use Citie by Citie people being taken for the whole multitude within the extent of these locall bounds as equivalent with Church by Church they may bee sayd to have ordained that citie suburbs and teritories should make but one Church But thus the Apostles doe not use them as of equall signification For the Citie had a reason of an ample continent the Church of a thing contained These phrases are the one proper the other metonymicall and are therefore to bee expounded the one by the other Hee placed Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest wee should understand it of the multitude and locall bounds it is sayd in the Acts of the Apostles that they placed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church by Church because Presbyters were not given but to Disciples and Christians now converted out of the multitude and locall limits wherewith cities were bounded Secondly there is an adaequate acception of these phrases per accidens not because the citie and church was to make but one church but because the Christians by occasion of their number not being then too great were framed into one church or because by occasion there was yet but one church not because there was to be but one Now he who thus useth them promiscuously doth imply that one church was as yet constituted not that there was to bee but one through the circuit of citie suburbs and countrey Thus likewise it is easily answered to the proofe of the proposition For thus the multitude of citizens converted and unconverted could not bee a church of one congregation yet the number of those who in citie suburbs and territories were actually converted was no more then might be ordered into one church and the Apostles framing these into one on the present occasion did not exclude the after constituting of any other within the same locall bounds To the second Argument and First to the objection from the Nationall church of the Iewes I answer denying the assumption That the Synagogues being many made one Church because they were all one kingdome one possession For thus there was one Occumenicall Church when the world was under one Emperour and of one profession It is accidentall to the unitie of a Church whether the kingdom be one or no. If Israell when God had divided the kingdome into two had gone up to Hierusalem and kept there communion in the worshipp of that Church they had still beene one Church though two Kingdomes If here were as many Kings and Kingdomes as have been in England so many as should belong to one Provinciall Church should bee one Church though many Kingdomes The truth is they were one Church because they had union and Nationall communion in the ordinances of worship which were in that one Church to which they all belonged The high Priest was their proper Priest hee made intercession for them blessed them they were not to offer any where but there If any think this cannot bee the cause why they were one Church under the government of one high Priest for then should Aaron have been as well as Melchisedeck a type of Christs kingly office I answer there is Priestly Prelacie and government as well as Princely They were under Aaron in the former regard in which hee was a shadow of Christ To the second instance of Hierusalem wee deny the proposition It might bee intended for a head and mother Church in regard of order and yet not bee a Nationall Church having power over others If it should have been a head having power accordingly as it was a mother Church it should have been head to all the world Secondly Wee deny the Assumption That the Apostles ever intended that it should be a head to Christian Churches through Iudea as it had been before under the High Priest That constitution was typicall and may better plead for an universall Christian Church then for a Nationall Secondly there is not the least intimation of Scripture this way Thirdly had this Divinitie been knowne the Fathers would not have suffered that it should have been made a Diocesan church and subjected to Caesarea To the Prosillogisme The Church which was so numbersome that it could not meet ordinarily could not bee a parishionall Church This was so Ergo c. To the proposition I answer That which was by inhabitants who had fixum domicilium so numbersome that it could not meet I grant it But so this was not by accident often many others were there in transitu Secondly nay wee read that they did meet ordinarily as is aboue said and in that deliberation about which the Church of Antioch did send to them as Irenaeus affirmeth l. 3. c. 12. Vniversam eam convenisse Luke affirmeth the same As for that of millions of beleevers it is certaine they were not fixed members of this Church For would Luke who reckoneth the growth of them to 5000. have concealed so notable accessions whereby they say they grew up to I know not how many thousands there is no likelihood Whether therefore they were such beleevers as are mentioned Iohn 2. or whether by occasion of the Passover or Pentecost or such like feast they were in transitu onely there for the present How ever it is there is no likelihood that they were constant members of that Church Nevertelesse say they were more then could fitly meet yet might they bee tollerated as in one Congregation The Apostles seeing such times to ensue wherein many of them should translate themselves and bee dispersed hither and thither God letting it grow a while more ranke and aboundant then ordinary Churches are to bee because it was Ecclesia surcularis many of whose branches were to bee transplanted in their time Yea had there been five thousand setled members we read of some ordinarie Auditories spoken to by ordinarie Pastors as great as Chrysostome on Math. 24. doth signifie to his esteeme they might be five thousand that then heard his voyce Touching the third instance As to the first reason The proposition is denyed for naming the rest of Achaia with them doth no more signifie the subiection of all Achaians then in the 1. Corinth 1.2 naming all Saints in every place doth signifie their subiection The second reason hath the sequell of the proposition denied for the contrary is rather true He who without any note of difference calleth the Church of

cannot agree to a Diocesan church For these were particular congregations opposed as to that Nationall church so to all Provinciall and Diocesan Neither doth he call himselfe Bishop of Syria but as he was Bishop of the congregation in Syria as a Minister stileth himselfe a Minister of the church of England 2 Iustine and Ireneus knew no kinde of church in the world which did not assemble on the Sabboth But a Diocesan church cannot 3 Tertullian Apol. cap. 39. doth shew that all churches in his time did meet and did worship God in which prayers readings exhortations and all manner of censures were performed Hee knew no churches which had not power of censures within themselues 4 Churches are said at first to haue been Parishes Parishes with in cities in Euseb lib. 3.44 lib. 4. cap. 21. lib. 2. c. 6. l. 4. c. 25. and S. Iohn l. 3. c. 23. saith to the Bishop redde juvenem quem tibi ego Christus teste Ecclesia tua tradidimus That church in whose presence Iohn might commit his depositum or trust was but one congregation lib. 4. c. 11. Hyginus and Pius are said to haue undertaken the Ministerie of the church of Rome which church was such therefore as they might minister unto l. 7.7 Dionisius Alex. writeth to Xistus and the church which he governed A Diocesan church cannot receiue letters Before Iulian and Demetrius his time there is no mention of churches in a Bishops parish The church of Alexandria was within the citie l. 7. c. 2. Cornelius is said officium Episcopi implevisse in civitate Romae ex Cyp. l. 1. epist. 3. Cornelius Foelicissimum ex Ecclesia pepulit qui eum tamen de provincia pellere non potuit Vide Ruffinum lib. 1. c. 6. suburbicarariarum Ecclesiarum tantum curam gessit Cyprian was Pastor Paroeciae in Carthagine of the Parish in Carthage Euseb lib. 7. cap. 3. ex verbis Cipriani llb. 1. ep 4. 5 It is the rule of Scripture that a Bishop should be chosen in sight of his people Bishops were chosen long after by the people As of Rome and others by the people committed to them lib. 4. epist 1. Neighbour Bishops should come to the people over whom a Bishop was to be set and chose the Bishop in presence of the people Schismes were said to be from thence Quod Episcopo universa fraternitas non obtemperat Cipr. ep 55. tota fraternitas i. unius congregationis tota multitudo ex qua componitur Ecclesia particularis Sabino de universae fraternitatis suffragio Episcopatus fuit delatus Cipr. l. 1. ep 47.58.68 Ecclesiae igitur circuitus non fuit maior quàm ut Episcopus totam plebem suam in negotiis huiusmodi convocare potuerit Soc. lib. 7. c. 3. de Agapeto Convocavit omnem clerum populum qui erat intra illius jurisdictionem 6 The Chorepiscopi were Bishops in Villages there is no likelyhood of the other notation Their adversaries in opposing them never object that they were as Delegates or Suffragan Bishops to them 7 Bishops were wont to goe forth to confirme all the baptized through the Diocesse 8 They were neighbours and might meet a dozen sixe three in the cause of a Bishop 9 They were united sometimes in Provincial Councels in which many Bishops met twice yearely Ruffin l. 1. c. 6. Victor Vticensis reporteth in a time when they were fewest in Africa in persecution Vandalica 660 fled to saue themselues Austin saith there were innumerable orthodoxe Bishops in Africa and the Provninciall Councels doe confirme the same Now by reason it is cleare that churches were not Metropolitan or Diocesan 1 That church whose causes are wanting that church is wanting But in a Diocesan church causes are not to be found Ergo. First the efficient cause God ordeyning For none can take on him to be a minister Diocesan no place to be a place where the Assembly Diocesan should be held no people can worship God in repairing to this place and ministery without warrant of his word Ergo. The Nationall church of the Iewes Aaron and his sonnes tooke not that honour it was given them The place of the Nationall meeting God chose Hierusalem The people he precisely bound to practise some ordinances of worship no where but there and to appeare there before him Secondly the matter of a Diocesan church is people within such a circuit obliged to meet at least on solemne daies wheresoeuer the Diocesan Ministers and Ordinances of worship are exercised Pastors who haue callings to tend them and minister to them in this Diocesan meeting now assembled Finally the actuall meetings of them to such end as such more sollemne and publike meetings are ordained to are no where commanded nor in any fashon were ever by any warrant of the Word practised If any say these are not the causes of a Diocesan church but an ordinance of God binding persons within such a circuit to subject themselues to such a church and the ministerie thereof that they may be governed by them I answer First there is no ordinance of God for this that can be shewed that churches within such a circuit should be tyed to a certaine head church for goverment Nay it is false For every church by Christs institution hath power of goverment and the Synagogue had in ordinarie matters the government that the Church of Ierusalem had being all over except onely in some reserved causes Secondly I say that this will not make a Diocesan church formally so called As a Nationall church could not formally bee without binding the whole Nation to exercise ordinances of worship in the head church of it So by proportion Yea government is a thing which doth now accidere to a church constituted and doth not essentially concurre as matter or forme to constitute a church of this or that kinde Againe were this true that the Diocesan Pastors and Ministers haue onely governement committed to them then it will follow that they onely have the governing of particular churches who are not any way Pastors of them ministring Word and Sacraments to them But this is most absurd that their proper and ordinary Pastors who dispence Word and Sacraments to them should not haue potestatem pedi nothing to doe in governing those flockes which depend on them If any say they were not actu but they were virtute potentie I say it is also to make the Apostles churches imperfect and how can this be known but by a presumed intention which hath nothing to shew it but that after event of things From the effect I argue 2 Those churches which Christ did ordeine and the Apostles plant might ordinarily assemble to the ordinances of worship But a Diocesan church cannot ordinarily assemble Ergo. For when God will haue mercy and not sacrifice and the Sabboth is for man hee will not for ever ordaine a thing so unequall and impossible as is the ordinarie assembling of a Diocesan multitude If any