Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	christian_a	church_n	society_n	2,901	5	9.2764	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81501	The Discipline and order of particular churches, no novelty. Proved from Scripture, reason, autiquity, and the most eminent modern divines. Or, A discourse of the church, in a scripture notion, with her extent, power and practice, tending to moderate the minds of men, toward dissenters in matters ecclesiastical, and to acquit such from the charge of innovation, faction, separation, schism, and breach of union and peace in the church, who cannot conform in many things to the rules, canons, and practices of others. / By a Lover of truth, peace, unity, and order.	Lover of truth, peace, unity, and order.	1675 (1675)	Wing D1558A; ESTC R174652	61,995	98

of the Churches were chosen by the Churches or else how in any tolerable sense can they be said to be the Church in either of the two first Descriptions And then surely it will follow That all the Power that by the Scripture is placed in the Church of God as such as to the Execution thereof is derived upon the particular Churches Societies or Congregations for the management of Church-matters within themselves as to Meeting the Ordering of Circumstances of Worship casting out of Offenders choosing Officers Ordering things indifferent c. according to the Laws of Christ given us in Precept or Example of Scripture and practice of purest times and the determination of these things is given to each Church the same Power by the same Rule The Magdeburg Divines Singulae Ecclesiae parem habebant c. Cent. 2. Cap. 7. Col. 134 135. Says That every Church hath a like Power of Teaching Gods Word Administring Sacraments Excommunicating and absolving Sinners of calling and choosing her Ministers and for just cause again to depose them to Exercise the Ceremonies received from the Apostles and also for the cause of Edification appoint New ones this they prove by many Authors And Bishop Jewel in his Epistle to the Council of Trent agrees to this in these words We know saith he there that the Spirit of God is not tyed to places nor to numbers of Men tell it to the Church saith Christ not to the whole Church spread over the whole Earth saith the Bishop but to a particular Church which may easily meet in one place Wheresoever saith Christ two or three are gathered together in my Name Mr. Vines upon the Sacrament p. 166. agrees this there I am in the midst of them When Paul saith the Bishop would Reform the Church of Corinth and the Galatians he did not command them to expect a general Council but only wrote to them That what error soever or Vice was amongst them themselves should presently cut it off Hist Concil Trident. p. 860. English Translation And in the same Council it was alledged against Episcopal Assemblies Naz. ad Procop. Epist 42. out of Gregory Nazianz. That Contention hath been always increased by Episcopal Assemblies The same Hist Lib. 7. p. 706. That these particular Churches or Societies were made up of Professing Believers Voluntarily joyning themselves together and that it was each Believers Liberty to joyn himself to what Society Church or Number of Christians he pleased or was most convenient for him And that it was the Churches power to admit such who desired so to joyn unto them And that this Liberty continued to particular Churches and Christians many hundred years See Justice Hubbard in the Case between Colt and the Bish of Coventry and Litchfield we think none can deny if they do let them shew a President Authoritative against it Thus it was in the beginning The Disciples were all together in Solomons Porch and of the rest durst no man to joyn himself to them but the People magnified them Acts 5.12 13. So Acts 9.26 Saul assayed to joyn himself with the Church in Jerusalem who being satisfied about him received him Nothing of any Law of God or the Church in those days nor in some Ages after to confine Men to joyn themselves to or continue with this or that particular Church or Society or to this or that Church so and so formed and Governed No nor can we find any such Law made by any of the first Christian Emperors but still left free It was thus alledged at the Council of Trent That the Division of Parishes was first made by the People when a certain number of Inhabitants having received the Faith built a Temple for the Exercise of their Religion hired a Priest and did constitute a Church which by the Neighbours was called a Parish and when the Numbers were increased if one Church and Priest were not sufficient those who were most remote did build a Church beside and fit themselves better Hist Conc. Trident. Lib. 6. p. 498. And Mr. Stillingfleet in his Irenicum affirms That Men are not bound by the Law of Nature to associate themselves with any but whom they shall think fit And that every one entring into a Society should consent and submit unto the Rules of it which saith he at mens first entring into the Society of a Church was requisite to be done by the express and explicite consent of the parties themselves being capable c. And for Children he saith That it is highly rational that when they come to Age they should explicitly declare their own voluntary consent to submit to the Laws of Christ and conform themselves to the Profession of Christianity which saith he might be a probable way and certainly most agreeable both to Reason and Scripture to advance the Credit of Christianity once more in the World c. That one great cause of the flourishing of Religion in the Primitive times was certainly the strictness used by them in their admission of Members into their Church-Societies These are Mr. Stillingfleets own words see them in p. 132. 134. And as to the Churches admittance of Members and of such as joyn themselves the same Stillingfleet saith in the same Book p. 134 135. That none were admitted but such into whose Lives and Carriages they had enquired to discern their seriousness in their professions of Christianity and find true Repentance and Reformation of Life a profession of Faith and answerable Life to the Gospel without which it was not Lawful to admit them and this he proves there by Origen Justin Martyr c. And as to an explicit Covenant by such he saith That if by an Explicit Covenant be meant a real consideration between those who joyn themselves together in Gospel-Ordinances in Order to their being a Church he koweth none will question it that knoweth what it is that maketh a Society to be so which is such a real consideration with one another Again That though every Christian be bound to joyn with some Society or Church yet not being determined by Scripture to what particular Church they should joyn therefore saith he for Christians better understanding what their mutual Duty is one to another who is their Pastor to whom they owe the Relation of Members That there should be some significant Declaration either by their Words or Actions of their willingness to joyn with such a particular Society in Gospel-Ordinances Mr. Vines upon the Sacrament p. 322 323 324. This he grants to be necessary too And further That when Churches are over-run with Looseness Ignorance and Prophaneness this is useful saith he if not necessary Yea that at all times it seems the most likely way to advance the Practice Power and Purity of Religion See it more at large p. 138. 140. If it be Objected That though the Law of God or Nature hath not yet that there are Laws of Men that do determine the

doctrine And we find the seven Churches in As●● acting thus and not one blamed for the neglect 〈◊〉 another in this matter nor one commended for th● good in another but each Church for it self Perg●mus blamed for having such amongst them that he● the doctrine of Balaam Thyatira for suffering th● woman Jezebel to teach and seduce c. The Churc● of Ephesus commended for trying the false Ap●stles Magdib Cent 1. l. 2. cap 7. Col. 522. Rev. 2.2.14 15 20. which clearly shewe● that these Churches had no dependency one of an●ther but each had power both to try false teacher and to have cast them out not to have suffered the● amongst them and the not doing it or the d●ing of it accordingly is taken notice of by th● Lord Jesus Christ as a neglect or a work of ea●● Church as particularly and alone concerned and 〈◊〉 the whole body of each Church as is evident 〈◊〉 those places and these words there used in th● close of what was written to each Church He● what the Spirit saith to the Churches not to th● Officers or particular Persons offending or Bishop but the whole and they blamed for suffering su●● Persons amongst them That those Churches we● but particular Societies or single Congregation● and the things spoken are spoken to the whole bod● of each Church Ambrosius Ausbertius Perkin● and Brightman affirm And also Dr. Tulke Tydal and the Old Translators call them seven Co●gregations Ephesus one and that said to be b● one Flock Acts 20. For at this time were m●titudes of Jews and Heathens in this City Ye● ●en Polycarp their Bishop was called out to suffer ●●re were but few Christians in that City as Eu●ius History tells us The Presbyterian Divines ●ree this See Smect p. 40 41 43. Tertul. also tells us That in these Congregati●s these things were done In these Assemblies ●●ith he we make Exhortations and Threatnings 〈◊〉 Divine Censures that banisheth Sinners and ex●deth them from our Communion We Judge ●●m saith he with very great Circumspection ●cause we know that God is in the midst of us ●d knows what we do Apol. Cap. 39. p. 137. 〈◊〉 this the Magdeburg Century Writers fully ●ree And also sets forth the manner how the Con●egations did it Cent. 1. Lib. 1. Cap. 4. col 158. ●b 2. Cap. 4. Col. 358 359. Cap. 6. Col. 498. ●●d again they prove this from Augustine Cent. ● Cap. 4. Col. 380 381 382 383 384. And ●ain they say from Ambrose ad Valentinianum ●peratorem That those Churches had this Pow● and none else and this ought to be done openly the Congregation the People being present Cent. ● cap. 7. col 500 501. And that in the Epistle the Roman Presbyters to Cyprian it is affirmed at the Presbyters Deacons and Lay-People ●re wont to be together in Councel and to speak ●d confer their own sence and mind in these things those days Cent. 3. cap. 7. col 176.152 153. ●●d that Cyprian himself saith That as the Peo●e and whole Church hath Power to choose their ●●n Ministers So if the Bishops did fall into He●ie they were deposed by the Clergy and Peo●e and they appoint another And that it was ●t Lawful for the Bishop to do any thing herein ●thout the Peoples Councels Cent. 3. cap. 7. col 173 174 175 176. And again they say that Origen did rebuke the Pride of some Priests those days who did despise the Counsels of t● Inferior Priests and Lay-Men Cent. 3. cap. 7. c● 151 152 153. Many more Testimonies might 〈◊〉 offered for the proof hereof in those days no● denying it or practising otherwise for many Ag● And Mr. Stillingfleet Mr. Vines upon the Sacrament P. 129 173 194 195 196. agrees all this f●lly And also saith That God gave this great Charter to the Church not the Emperor and that God gave it to them as a Church in the same Irenicum p. 4● saith as to a Power arising from mutual compa● and consent of Parties he acknowledgeth a Pow● to bind all included under that Compact Not 〈◊〉 virtue of any supreme binding Power in them b● from the free consent of the Parties submitting sai● he which he saith there is most agreeable to th● Nature of Church-Power being not Coersive b● Directive and then he avers That such was t● Confederate Discipline of the Primitive Church b●fore they had any Christian Magistrate From whic● words of his may be gathered That there was 〈◊〉 Agreement amongst Christians of each Society 〈◊〉 Congregation to submit to the Laws of Christ f●● he saith none can be bound but those that consen● and it canno tbe supposed that such a confederatio● or Agreement can be well made amongst more tha● can conveniently meet in one place as a Churc● that all are bound who do thus Confederate or joy themselves together in a Society and that this Society and Church by virtue of this Confederatio● as a Church hath Power in this case to deal wi●● as many as do come amongst them and consen● Especially since he hath in the same Book p. 13● agreed that a real confederation ought to be b●tween those who joyn themselvas together in Go●pel-Ordinances in Order to their being a Church and saith that none will deny this who know what it is that makes a Society to be so which is ●●ch a real confederation with one another And ●●terwards p. 148 149. to the matters in hand more ●xpresly he saith these things That the Jews being ●●e Church of God secluded Men from their So●eties which saith he may be looked upon not 〈◊〉 a civil but a Sacred Action and that they had ●●is Power of Excommunication and for the Chri●●ian Church he saith the practice of Discipline ●pon Offenders was never questioned c. That ●ence saith he we gather in that it hath been the ●ractice of Societies constituted for the Worship ●f God to call Offenders to an account for their Of●ences and if upon Examination they are found ●uilty to exclude them their Societies and that it 〈◊〉 the dictate of the Law of Nature That every Offender against the Laws of a Societie must give ●n account of his actions to the Rulers of the So●iety and submit to the censures inflicted on him ●rom all which sayings of his this will follow That every particular Church or Society joyning ●ogether by a Confederation amongst themselves ●ave this Power within themselves to call Offenders ●o an account and to seclude them their Society if ●here be just cause found Yet take one place more ●f him and then we shall leave this as undenyable it is in p. 228 229. where he saith It must in rea●on be supposed that all Matters of the Nature of ●candal to the Church must be decided there Mat. ●8 And there he Argues the Lawfulness of Ex●ommunication in Christian Churches and adds ●his For if every Person saith he might with●raw from the Society of such a one as continued ●efractory in

Matter as to the particular Churches to which every Member must joyn himself to wit to the Parish wherein each Member resides for the time being and also as to the manner of joyning and being admitted that is by their being Parishioners To say nothing of the Irrationalness of this way 〈◊〉 the Apprehension of such who consider what it 〈◊〉 that makes a Society to be so and any one to ●ecome a Member thereof or of such who know ●hat it is to have Communion in Christian Societies ●s such We Answer First That there were no such Laws ●ade by the first Christian Emperors against Chri●tian Liberty in this case Secondly If any were made since it is reasona●le to enquire how such who made those Laws ●ad this Authority derived upon them from God in ●uch cases If it cannot be shewed as we think it ●annot be then the Freedom continues still to Chri●tians It is wonderful that Men yea Christians should ●hink it most just to preserve Mens Liberty of Liv●ng where they please and to remove from one place to another to choose what Society they please in Civil things And yet restrain Mens Liber●y in this case as if Soul-health Liberty Com●ort and Profit is not to be preserved above that of the Body Especially since the Law of Nature ●nd the Law of God hath left it free Thirdly That Law which makes all Persons in●efinitely Living or that shall Live in such a Pre●inct to be a Church and Members one of another ●n a particular Society and puts them under a ne●essity of joyning together as one Body in the Matters of God can very hardly be defended from oppugning the Laws of Christ which forbids Fel●owship in such things with such and such Persons many of which may be found in every Parish amongst us But to prove by some particulars now That the Power in Church-Affairs was for some Ages Exercised in and by these particular Churches and no● else-where without any Interruption or Controll considerable And without any additional or Superiour Authority Bish Nicholson Vindication of the Church of England p. 26. agrees this of Deacons after the Apostles days An● first as to the choosing of their Ministers Acts 6 2 3.5 6. The whole Church there the Multitude by the Apostles own Direction did choos● their Deacons and were Judges of their Qualifications The Apostles told them what the Deacon● should be the Multitude were Judges whether they were such For the same seven without Examination or Exception which they chose were by the Apostles set apart for the work The Apostles being then the only Officers of that Church which was then but one Society or Congregation Lorinus Salmeron Gasper Sanctus upon Act. 14.23 Deer Part 1. dist 62. See Assembly of Divines upon Act. 24.23 So for the Elders or Bishops Acts 14.22 23. Paul and Barnabas ordained or appointed them Elders in every Church but for the manner it was by suffrage i. e. by the Peoples choice or Vote thus the very Text is rendred in some Translations and so by Magdeburg Divines Translated They created Presbiters in every Church by suffrage Cent. 1. Lib. 2. Cap. 4. Col. 401 402. and this could not be but in particular Congregations who could meet together to this end The Apostles carried no Men with them but passing from Church to Church they appointed such of every Church whom they found there and who were more capable of Judging than the Church of which they were Members and who had experience of and acquaintance with them That this was so is yet more evident by this That afterwards for many hundred years together this way only was continued in the Churches for the Congregations or particular Churches to choose their own Bishops and other Ministers and they ●ccounted it as their Right without any controll as ●or instance in Euseb Eccl. Hist Lib. 3. Cap. ● 1. p. 44. It is said that after the death of James ●he Apostles and Disciples of our Lord gathered ●hemselves together to consult who should succeed ●nd they all with one voyce judged Simon worthy So Euseb Lib. 6. Cap. 28. p. 110. when all the Brethren of the Church of Rome had gathered themselves together for the Electing of a Bishop their Bishop being dead and many had thought upon Notable and Famous Men Fabianus being present the whole Multitude with one accord and the same Spirit of God agreed upon him and made him Bishop The People of a Church in Constantinople being by their Bishop before his Death desired to choose one of two Men he named because of their Vertues did after his Death meet and choose one of them Soc. Eccl. Hist Lib. 2. Cap. 4. p. 253. So did the People of a Church in Millan being met together with one voyce chose Ambrose to be their Bishop which the Emperour concludes there to be the work and will of God Socrat. Lib. 4. Cap. 25. p. 335. There are such Multitudes of Presidents and Instances of this Practice that it would be endless to mention them Only see some Instances in the same Histories of Socrates Lib. 2. Cap. 9. p. 256. Lib. 4. Cap. 13. p 324. Lib. 6. Cap. 2. p. 359. Lib. 7. cap. 7. p. 377 378. Lib. 7. cap. 12. p. 380. cap. 26. p. 390. Evagr. Eccl. Hist Lib. 4. cap. 6. p. 473. Lib. 2. cap. 11. p. 436. This continued unquestioned 500 Years at least And though attempts were sometimes made by Bishops and the Civil Powers they engaged t● Depose Ministers and thrust in others upon Churches yet still the Churches refused them and chos● others themselves when they wanted them a Soc. Lib. 2. cap. 6. p. 254 One Emiseus there refused at two several places by the People a Alexandria and Emisa So likewise Socrat. Lib 4. cap. 7. p. 318 319. when one Eunomius wa● sent to Cizicum by a Bishop of Constantinople an● commanded to be placed there by the Emperour yet was he refused and Eunomius went and Live with him that made him Bishop So again Socra● Lib. 7. cap. 12. p. 380. One Salvatus rejecte● by a Church in Constantinople So again at Cizicum where a Bishop at Constantinople appoint Proclus to be their Bishop The Church at Cizicum understanding what was done prevented it an● chose Dalmatius a Religious Man to Govern and Proclus being not admitted there spent hi● time at Constantinople Socrat. Lib. 7. cap. 28 p. 391. and many more Instances of this Nature might be given Yet we find no complaint made thereof as any irregular Act of the People which doubtless would have been had it not been their known right Cyprian agrees to this that if any were intruded upon the People he was taken for a false Bishop no● a true Pastor for which he is quoted by the Magdeburg Divines Cent. 3. cap. 7. col 175 176 Moreover the Emperour Constantine acknowledgeth this right to be Lodged in these particula● Churches See his Epistle to the Church in Antioch where

seem to intend any other nor any other ●corded in the Scripture of the New Tes●ment which doubtless would have been if Ch● had intended any other to have been continued 〈◊〉 the Church for it would have been necessary 〈◊〉 have known how such should have been Qualifi● as well as these But of these two see at large 1 Ti● 3. Titus c. 3. And that these were all in the Primiti● Churches the Century Writers affirm Magd● Cent. 1. Lib. 2. cap. 7. col 508 509. Cent. ● cap. 7. col 125. This also may we note T● after the Church had departed from the Apostoli● Order and by humane prudence appointed o● Elder or Bishop in every Congregation or Socit● 〈◊〉 the first step and after in a larger Circuit ●ve the rest Yet even these Bishops were then ●ke manner chosen by the Body of those Church● where in he was to be Bishop as the Authori● herein before alledged fully prove But now if it shall be Objected as some have ●med to do That this power of Election in the ●urch was not a Priviledge belonging to them of ●t but of conveniency Ere we give answer 〈◊〉 shall go over some such pretences as these ●irst the Papists Concil Trident. lib. 7. p. 590. They at the Council of Trent ●●itted this use to have been in the Primitive times the Churches But as to the Right they say ●re That though the people did choose yet it 〈◊〉 by the tacit or explicit consent of the Pope This conceit will easily fall for in those days ●re was no such thing in Nature as a Pope if ●y mean by a Pope such a one as is now at ●me with such Authority as he challengeth there● he could not by his consent bring it in or had ●een so the Pope had erred to have given con●● to the Church that she should have called her ●isters in another way than Christ had appointed Christ did not appoint this way If Christ did ●oint this way then his consent was insignificant-mentioned in this case unless they will say Christ ●n appointed no way but that he left all to the ●retion of the Pope in this matter which we ●k they will not affirm Again Secondly Bishop Nicholson of Glou●er in his Book before cited p. 27. admits the ●ter of Fact that the people did choose but ●o the Right he saith first That it was after 〈◊〉 Apostles days Although we see Arch-Bishop Cranmer Polanus the Magdeburg Divines and many others of express contrary Judgment in the places befo●● quoted and agree that this was in the Apost●● days and their own way in which they Ordain Elders in the Churches Secondly he saith That this was not a Pri●●ledge belonging to them of Right but of Conve●ency for which we have the Bishops own word ●ly not the least proof offered against which 〈◊〉 stream of other Learned and good mens judgme●● before cited generally run And this also the ●shop himself in the same place in the very n● words ingeniously adds and affirms That 〈◊〉 choyce of the People was derived from the Rule● Christian Equity and Society and he there furt●●● sub joyns this excellent effect it had That he● it came to pass that the People did quietly rece● willingly maintain diligently hear and hear● love their Pastors From whence we may conclude That su● such whom the Bishop there saith took away 〈◊〉 Power from the Churches were to be blamed 〈◊〉 rashness at least And that there is a loud call for 〈◊〉 restoring of this Conveniency if it be no mo●● to the Churches since it was derived from such ●cellent Rules and hath such desirable effects N● such to be found following any other way brou●● in in the room thereof And that it may of ●●vine Right rather than of Conveniency brou●● in by mans Wisdom for it is rare to find a C●●stitution of mans derived from such Principles 〈◊〉 to have such Fruits which do exceed for good● the Constitutions of Christ himself Again Thirdly One more such pretence we 〈◊〉 in Mr. Stillingfleet in his afore-said Book p. 2● Who though he had before in the place herein ●oted allowed that the People did choose yet ●e he saith It seems strangely improbable that the ●ostles should put the choice at that time into the ●ads of the People and he makes this the only ●und of his conjecture That there were none ●n that were fitted for the work but whom the ●●ostles did lay their hands upon by which saith 〈◊〉 the Holy Ghost fell upon them whereby they ●●re fitted and qualified for the work the people ●n saith he could no ways choose men for their ●ilities when their abilities were consequent to ●●eir Ordination These are his own words as to ●●s matter But his ground seems very feeble for ●e concluding of such an improbability for we ●ust either take it for granted or he must prove ●rst that the Holy Ghost fell on none but such on ●nom the Apostles laid hands Secondly That the ●oly Ghost fell on no men till the Apostles had ●d hands upon them for the Ministry Thirdly ●hat when ever the Apostles laid hands on any they ●ere by that imposition of Hands Ordained Mini●●ers If this be not granted or proved then there ●●ght be many in every Church qualified with gifts 〈◊〉 the Holy Ghost and fitted for the work some ●●thout laying on of hands some by laying on of ●ands of the Apostles and yet not Ministers there●● Then these were fitted for the work and these ●ight be chosen by the Church before Ordination ●ut so it was it 's evident that the Holy Ghost fell ●pon many without imposition of hands that he ●ll upon some by imposition of hands before they ●ere made Ministers That all were not made Mi●●sters on whom the Apostles laid hands and who ●●ceived the Spirit So that Multitudes were fitted and qualified for the people to choose in every pla●● almost See Acts 10. There were many heari● Peter Preach and while he was yet speaking 〈◊〉 Holy Ghost fell on them all and they spake w● Tongues here is no imposition of hands nor s●ting apart for the Ministry for they were not ba●tized ver 47. yet were these Persons qualifi●● for the People to have chosen any man among them Again Acts 8.14 15 16 17. The were many Men and Women at Samaria that belie●ed and the Apostles at Jerusalem hearing of 〈◊〉 sent unto them Peter and John who prayed and la● their hands on them and the received the H● Ghost Yet sure Mr. Stillingfleet will not sa● these were made Ministers by this however the were qualified thereby to have been chosen by t● People Again Acts 19. Paul found certain Disciples 〈◊〉 Ephesus twelve in Number of Men he la● on them and they received they Holy Ghost a● Prophecyed And there is no colour to say that the● were Ordained Ministers thereby So that the● were more Persons qualified for the work to be ch●sen by the people