Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	church_n	judgement_n	1,426	5	5.8624	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84062	The nullity of church-censures: or A dispute written by that illustrious philosopher, expert physician, and pious divine Dr Thomas Erastus, publick professor in the University of Heidelbertge, and Basil. Wherein is proved by the holy Scriptures, and sound reason; that excommunication, and church-senates or members, exercising the same, are not of divine institution; but a meere humane invention.	Erastus, Thomas, 1542-1583.	1659 (1659)	Wing E3217; Thomason E1783_2; ESTC R209663	63,863	128

the Sword that is when the Magistrates were made Christians nevertheless this power remaines still in the Bishops Partly because it was believed to be a divine ordination and partly because they would hardly lay down this spirituall Sword for which they were feared by the greatest Princes For they easily perswaded others which they more easily and willingly believed themselves to wit that Christ was the Author of this business Superstition confirmed the opinion by ascribing safety to the Sacraments for it was written and believed that some men could not die before they had been made pertakers of the Sacraments Therefore either by reason of this errour men did very much fear Excommunication or from Excommunication this error did spring among the unlearneder People that life was put in receiving of the Sacraments and death in deniall of the same when they saw wicked men punished with the deniall of them as with the last and greatest punishment LXXI But as farre as we can know by conjecture it seemeth that at the beginning the Administrators thereof were those Elders of whom we read the 1 Cor. 6. who carried the place of Magistrates in the Church together with the Ministers Afterwards this whole power remaind to the Bishops who did cognosce in all causes compose all differences gave judgment and did Administer all such things As we clearly see out of Augustine complaining of those labours and the History of that time Ambrose indeed affirmeth that those Elders without which nothing used to be done in the Church had then place whenas yet they wanted Bishops But by the Apostle it appeareth that they ought to have been overseers of this Office so long as the Church was pressed with an ungodly Magistracy By which that likewise is understood that as under a godly Magistracy their Office ceased so likewise Excommunication should cease under the same Albeit they had exercised the same before in the mean time it must be noted that these Elders were in the place of the Magistrate and did meddle with civill matters and were not an Ecclesiastick Judicatory which at this day they distinguish from the politick for it is clearly said that they ought to meddle with debates and matters belonging to the sustentation and use of mans life LXXII The fruits that it brought forth in the Church would scarcely be explained in many Books truly they cannot be comprehended in a few Lines First They brought this to pass that men begun to ascribe safety to the Sacraments For thus they reasoned The deniall of the Sacraments bringeth destruction therefore the receiving of the same giveth life they could not doubt of that which is the Antecedent whilst they heard that those were afflicted with great punishments and believed were delivered to Satan unto whom the Sacraments were denied Hence it was believed that some could not die without receiving of the Supper as I said a little before those many and great and long satisfactions and Ceremonies did augment the errors and likewise chiefly that that they permitted the use of the Supper to men that were only a doing that they should not depart hence without food necessary for their souls Which if it did not happen they esteem'd him condemned to whom this befell as if God would not forgive them that were heartily penitent for their sins and give them life except those Elders judg them worthy of the Lords Supper what can be thought more horrid then this error then likewise it brought this to pass that every one almost believed it was in the power of a man to shut and open Heaven to whatsomever person he pleased So the Emperor Theodosius the yonger would not dine because he was Excommunicate by a Monke unto whom he denied something to him that he had demanded Albeit the Bishop of Constantinople told him such exclusion was invalid nevertheless he would not be quiet till at last he had absolved him who had bound him So the Elder was compeld by Ambrose for eight Moneths to abstaine from the Church and Preachings Indeed he had sinned but much lightlier then Ambrose which may be known by any man that is not void of judgment out of the History of Nicephorus and Chronicle of Mr. Philip Melancthon To conclude By this meanes it was brought to pass that the Bishop of Rome did bring the West under his obedience and compeld the Kings Princes Emperours to serve his lusts and by reason that some Emperours and Kings were Excommunicate some hundred thousands of men have been kild in the Germane Empire Moreover according to his own Arbitrement he changed uncorrupted Religion whilest for feare of this Thunder-bolt now durst hiss against his Laws and Statutes and truly he that will ponder the matter rightly shall find that that God of strength in Daniel signifieth nothing but Excommunication or a prohibition of holy things chiefly of the Lords Supper For this Excommunication truly was and at this day also is that God of strength whereby the Pope of Rome hath subjected unto himself all things and whereby now others also go about to subject likewise unto themselves the Empires of all men But I hope that this false God shall be known and shall hereafter less hurt the Church To conclude the whole matter It brought business to this pass that all men for the most part believed that these men who might judg it unworthy of eternall life were out of the favour of God and on the other part that all men whom it desired to be saved were altogether saved do we hope that men of our age will be better and more sober then the Ancients he is deceived that believeth it and neither hath he examined well the Scriptures neither hath he any experience in present affairs LXXIII I see not why the Christian Magistrate ought not to do the same at this time in the Jewish Common-wealth he was commanded by God to do Do we thinke that we can constitute a better form of Church and Common-wealth In the 4. Chapter of Deutronomy we read that for the judgment and statutes which God had given to the people of Israel that all Nations should admire and praise their wisdome and understanding but they wanted this Excommunication And the power of restraining unclean and criminall persons was in the Magistrate whose duty it was not only to punish these men according to the Law of God but likewise to constitute all the externall Religion for not Aaron but Moses did this God so commanding Which power afterwards we know was translated to Joshua and not to Eleazer for God commandeth Joshua not Eliazer that he should have a care that the Israelites the second time should be Circumcised neither commanded he to except any albeit many amongst them were most wicked and he commanded him likewise to celebrate the Passover so soone as they had passed Jordan neither do we read that he repulst any because they had not lived religiously and honestly enough At the command of

this man the Arke of God was carried and things belonging to religion were done as is manifest by the whole Book of Joshua Samuel and Eli when they did discharge both the Offices they did offer as Priests and as Judges they put in order things belonging to the Common-wealth together with Religion And indeed it was lawfull for the high Priests in the Old Testament to govern also civill business because they were Types of Christ as King and Priest but to our Priests it is said but you shall not do so 1 Pet. 5. which belongeth likewise to this place LXXIV When ye come to the Kings of the Jews the matter is also clear of David no man doubteth who did dispose of all Offices and Ministers of the Church as is manifest Let any man read who will 1 Chron. 22 27. Afterwards Salomon the King did not only build the Temple but did also consecrate it and not a Priest Hitherto belongeth that famous History of Jehosophat 2 Chron. 19. which being diligently pondered will clear this cause excellently as doth likewise the History of most holy King Ezekias and to conclude the whole Old Testament Wherefore if that Common-wealth and Church was most wisely founded ordered and constitute That Church cannot but be praised that cometh as near as the circumstances and present matters will permit to its forme Therefore wheresomever the Magistrate is pious and Christian there there is not read in any person who under another name of life should governe or punish as if the pious Magistrate differed nothing from the prophane It is really the worst of all errors saith Mr. Wolfgang Musculus in his common places of the Magistrate out of which I have written out what next proceeded that most part think no otherwise of the Christian Magistrates then of the dominion of the profane whose power is only to be acknowledged in civill matters Therefore if the godly Magistrate hath not only received power to constitute religion according to the precept of the holy Scriptures and to dispose of its Offices and Ministers for which cause Moses commandeth him Which is chosen King with his own hand to write out the Book of the Law or Moses's own writings and to exercise himself therein continually But likewise also to punish vices Then in vain do now some amongst us thinke of a new forme of judgment which shall reduce the Magistrate himself orderly and under his own subjects For that Ecclesiastick judgment-Seat of manners for Doctrine the Magistrates ought ever to consult them that are most acquainted therewith it is not to be found commanded in any place of the holy Scriptures LXXV But in these Churches that live under an ungodly Magistrate to wit under a Popish or Turkish grave and godly men must be chosen who must give judgment betwixt men that are at strife and must compose all differences and do other things of this kind And the same men ought together with the Pastours to admonish and rebuke unclean and defiled persons And if they prevaile nothing they must punish them either by denying them private commerce or by publick rebuke or by taking some other such notice of them But they cannot debar them that desire to come to the Sacraments instituted by God For who judgeth the heart but God It may come to pass that a sparke may be kindled by the publick Preaching To norish which by any means that opposeth not Piety is not only unprofitable but altogether fruitfull And I pray you how can it not be absurd and therefore ungodly to debar one from the publick and solemn Thanksgiving for the remembrance of the death of the Lord which findeth in his heart that he is compeld to celebrate the same together with the Church and who is willing to declare himself to be a member thereof and will publickly declare that his by-past life i●d ispleasing to him Appendix PErchance it will not be besides the purpose if in place of an addition or corollary I adde what was decreed by all the Orders of the Laicks belonging to the Empire in their meeting at Nurenberge Anno. 1523. concerning this matter and were offered to the Pope of Rome For by this meanes-will appear that before about 46. years ago the Divines begun to thinke of this Dispute neither are we the first that move the same Indeed I believe there is not any that is but in a mean measure acquainted with the Germane affaires which either thinketh or believeth that any of these things were decreed or desired from the Pope without the knowledg of the Divines But that the matter might be more clear it pleased me to conferre the Dutch examples which was writ in the writing it self with the Latine one which was sent to the Pope which Illyricus Printed with this Book of the Sects and Schisms of Popery at Basil 1565. and out of the colation of both is set down the whole Decree Therefore amongst the one hundred grievances which were two years before done at Wormes but were now set down more distinctly at Nurenberg the Thirty fourth pronounce thus Item Many Christians at Rome and in other places also are Excommunicated by arch-Arch-Bishops Bishops and their Ecclesiastick Judges for profane causes and temporall goods And many infirme consciences are afflicted therewith and led into dispaire So for many and for transitory things and very oft for very light causes some besides that they loose their honour and their fortunes are thrown into the danger both of soul and body When notwithstanding no man ought to be Excommunicate or ought to be esteemed for an Excommunicate person as the holy Scriptures witnesseth except he that is convict of Heresie Wherefore the Laick orders of the holy Empire beseecheth the Popes holiness as becometh him and appears in a Religious Father that he would altogether abrogate this burden of Excommunication at Rome or in the Roman Court and that he would have a care that it should be taken away every where in all other places from arch-Arch-Bishops Bishops and their Judges And to conclude That he would command that no man should be Excommunicate or holden for an Excommunicate Person for any other cause but for the manifest and convicted sin of Heresie belonging to Religion For men ought altogether otherwise either for temporall goods or for any other humane offences be removed or separate from God and his Church except for Infidelity and Heresie Hitherto likewise belongeth that which John Stiumfius in his Chronicle of Helvetia Book 2. of Germany Chap. 29. That the Priests through Swablan about the year of our Lord 1245. when by the instigation of the Pope Hendric Lantgrave of Turengia and after his death William Earle of Holland was chosen against the Emperour Frethrick the second and his Son Conrad did constantly amongst other things teach That it was not granted to any mortall man under the Sun to forbid Christians spirituall duties and the worship of God For this cause they continually say a Masse

provoked I ever answered most modestly because it seemed neither profitable nor necessary to disturb our Churches with this dispute whilest no man was known to thrust this form of Government on them openly Indeed they who thought it farre more sweet and pleasant to command then to obey rested not so but by all arts they could as I afterwards knew laboured to perswade our most holy Prince that he should indeavour to bring some such thing into our Churches And if some other things had not withstood it perchance they had perswaded him By what scandalous speeches they did every where traduce me Who they knew did not consent to them and were not ignorant that I laboured that they might not accomplish their design it is needless here to relate It fell out afterwards that an English-man who was said to have left his Country by reason of certain vestures in the Church desired to be graduat Doctor and did propose a dispute concerning indifferent things and vestures This dispute our Theologues would not admit least they should offend the English albeit in his last Theses there was something concerning this matter but as it seem'd they esteem'd it nothing to disturbe our peace wherefore amongst other Theses he proposed this That it behoved in each right constitute Church that this order should be kept In which the Ministers with their Presbytery chosen for that purpose should have power to Excommunicate any sinners yea Princes themselves Although I feared that this Dispute was not appointed in vain yet I hoped that it would be nothing else but an ordinary Dispute not such an one as are appointed for the deciding of Controversies but such as are instituted for the exercising of the youth and for judging of their gifts that defire these publick honours Therefore neither would I move any thing neither could I by reason of my occasions be present at it And I did exhort others which I did see would Dispute against it that they would have a greater care of the good of the Church then of some few mens imprudency Nevertheless one and another disputed whom if they had not afterwards called together with me Prophane Satanick Diabolick Turbulent Phanatick Persons enemies to Piety c. the Dispute had been nothing but ordinary Indeed As for my part I can truly affirme that I never purpos'd with my self to Write any thing concerning this matter of Controversie before I did see and hear them to carry themselves so immodestly both in private and publick And because I was then a great deale more then usually imployed By reason of the Souldiers which then Anno. 1568. returned with Duke Casimire c. out of France loaden with diverse diseases I did note down my thoughts by peeces as they did amongst so great businesses occure to me at any time Which albeit I had thrown them together confusedly and had placed them in no certain order for the foresaid cause partly whilst they were writing over and partly as soon as they were written I gave them to be examined and judged of unto some unto whose judgement I attributed much and of whom I thought my self to be very well beloved and that not without cause though I beleeved it falsely And I did desire them if they found any thing that was truely affirmed or solidly proved that they should freely refute it with better reasons I did hope that if I gaind nothing else yet I would obtain this That they seeing our Arguments would become more calme and would think that we did not without reason dissent from them One of the two chief with whom I resolved principally to conferre did read three parts of four before all were written faire over Of which being demanded his opinion he promised he would give it after he had read over all Nevertheless he by the by proposed something concerning the Leaven and did think that the consent of the Ancient Church was much to be esteemed to conclude he produced other such like stuff by which it was most easie for me to know his mind and opinion I understood almost at that same time that this self same man had written a Treatise of Excommunication in which he did approve of the common opinion which once known there needed no doubt to be made what his Answer would be For I knew that he would not depart from that he had once affirmed without it were for fear of Danger Therefore seeing these things which he did oppose were refuted in the last part of my writing I offered it all to be judged by the other whom I esteemed to be as dear a friend to me as was living He did not only receive the Book from me loathingly I know not whether he was admonished before but did openly declare he would not read it and albeit I did urge it he declared he was compelled to it against his will Nevertheless I left the Book some daies with him and did intreat him by all meanes and prayers I could that he would read it over and give me his judgment thereon Which when I knew by certain reasons that I had intreated this of him in vain I took my Book back from him after twelve daies or thereabouts that I might require the judgment of others But because that writing was of a greater length then that it could be read in a short time by more persons I did contract it into a few Positions whereby it might be more easily communicate to many And in this point my resolution fell not out unhappily For both I did know the opinion of many most worthy and famous Theologues throughout Germany which was the thing I only desired And they were so dispersed amongst the Students that they who at my intreaty would not read them were now compelled to peruse them against their will But that it might appear unto all that I sought no other thing but the naked truth I prefix'd a Preface in which I demanded these two things First That all men would diligently examine each parcell and that they would weigh them in the Balance of the holy Scriptures and if they should see me in an Error that they should free me there from that thereby I might likewise free others I promised with my very heart I call God the Searcher of all hearts to witness that I would before God and Men give him thanks that would shew me my error But because I foresaw that would come to pass which afterwards happened I desired in the second place That if they had resolved to reprehend any thing therein they would do it in these waies and places wherein it should be lawfull for me both to Interpret my own words and to defend justly what injustly they should condemn And although they had ever found me their most constant Friend and most ready to serve them in all good Offices notwithstanding I could scarcely keep them by reason of what had passed before that they would so deal with me as I