Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bind_v	earth_n	loose_v	5,255	5	10.5190	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

invocation of Saints that are departed for God sendeth not Abimeleck to Noah or any other departed to pray for him but to Abraham then living which duty may be mutually performed in charity whilst one knoweth anothers necessities but for the living to pray to or for the dead which knoweth not their wants being already certainly disposed of in an unchangeable estate as the living are not as also in that the Prophet telleth us that Abraham is dead and Isaac is ignorant of us Isa 63. 16. is such a conceit as hath no warrant from Scripture or any sound reason because they are not present to heare our prayers neither doe they know our hearts and we have one sufficient Advocate and Mediator Jesus Christ 1 Ioh. 3. 1. and therefore need we not the mediation of any other neither will they assume unto themselves any part of We ought to confesse our fins only to God 1 King 8. 47. Psal 19. 120. 33. 5 41. 44. Jer. 14. 20. D●n 9. 15. Mat. 15. 18. 1 Ioh. 1. 9. Christs Office for as the perfume Exod. 30. 8. was alwayes before the Lord which doth signifie the prayers of the Saints so God only through Christ must be invocated which honour he will not give to any other for God must only be beleeved upon as our Saviour saith Ye beleeve in God beleeve also in me Joh. 14. 1. and the Apostle saith that men cannot call upon him on whom they have not beleeved Rom. 10. 14. and certainly they would not have us beleeve in Saints departed Obj. Abs●lon could not be admitted to his fathers presence untill Joab had mediated for him and Bethshaba Solomons mother intreated for Adoniah so it is necessary to have Mediators unto God Ans 1. We have one sufficient Mediator Jesus Christ who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either they are ignorant of our affaires or their affections is estranged yet it is not so with God who knoweth all things besides the love of Christ to us exceedeth the love of all other inferiour Mediators which men can seeke unto 3. The example of Bethshaba is unfitly alledged for she obtained not her suite SECT 6. Obj. ELiphas saith to Job Job 5. 1. Call now if any will answer thee and to which of the Saints wilt thou turne thee 2. David exhorteth to praise the Lord in his Saints Psal 150. 1. 3. It is said in Ezekiel I sought for a man amongst them to make up the hedge c. but I found none Ans Eliphas in that place speaketh of the Saints and righteous living to see if Job could finde amongst any of them a patron to defend his cause 2. The place in the Psalmes is Praise God in his holinesse or in his sanctuary neither doth it follow that because God is praised in his Saints that therefore we are to pray to Saints as it followeth in the next words praise him in the firmament will they therefore have the firmament prayed unto 3. The place in Ezekiel is spoken of men living and not The Saint● to whom the Papists pray shall be their accusers of men dead the answer therefore which Jacob gave to Rachiel when she called to him for children saying Give me children c. Am I in Gods stead may fitly be applyed by the Saints departed to such prayers or desires made unto them And as our Saviour said to the Jewes There is one that accuseth you even Moses in whom ye trust so the Saints which these men so superstitiously worship will at the last day be their accusers CHAP. VI. Treateth of their Idolizing of the Pope c. with a confutation thereof HAving discussed their folly in worshipping of Idols and Images without life as also their adoration and invocation of Angels and Saints departed I shall now discover their folly in worshipping a living Idol viz. the Pope to whom they ascribe an infallibility as also the title of their Lord God the Pope SECT 2. Object IS not the Pope Peters successor and is not Christ said to speake these words to Peter viz. Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevaile against it and I will give thee the keyes of the kingdome of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven By all which expressions doubtlesse he gave unto Peter a speciall priviledge above all the other Apostles Ans That the Pope is Peters successor I grant but yet in Wherein the Pope is Peters Successor this one particular which was in denying his Lord and Master whose servant he pretends to be and as to the urging of them words mentioned to the particular person of Peter as that thereby he had a more speciall priviledge then the rest of the Apostles is to goe about to prove that our Saviour did contradict himself in his expressions used to the two ambitious Suitors James and John whom no other place would serve them then to sit on the Mat. ●0 20. right and left hand in his kingdome in these words It shall not be so amongst you in which words there is an absolute nullaty of any superiority amongst the Apostles or Disciples of Christ and that by a Statute not to be repealed being the determinate law of a just authority by a Cannon ordained and irrevocably fixed by the wisdome of God and confirmed by an example beyond all arguments even by an example fetched from his owne particular vers 28. where he saith that the Sonne of man came not to be ministred unto but to minister as also Luk. 22. 27. I am amongst you as he that serveth now seeing this humility was in Christ himself how much more ought it to have been amongst Iob. 15. 10. his Apostles and Disciples The servant must not be greater then his Lord Joh. 13. 16. neither he that is sent greater then he that sent him it is enough that the servant be as his Master Mat. 10. 25. 2. To stop these blasphemous and Antichristian mouthes I An equ●ll power and commission were g●ven to all the Apostle● shall also prove that an equall power and commission in use of the keyes was likewise given to all the rest of the Apostles and Disciples of Christ as well as unto Peter and that by the words of our Saviour both before his Passion and also after his Resurrection before his Passion in these words Verily I say unto you whatsoever ye shall binde on earth c. and whatsoever ye shall loose on earth shall be loosed in heaven Mat. 18. 18. as also after his resurrection as we have it Joh. 20. 23. Whosoever sins ye remit they are remitted and whosoever sins ye retaine they are retained in both which places of Scripture the words are directed to all the Disciples as also

rather for to whom much is given of them much will be required Again God hath had his Church in all ages albeit that every 〈◊〉 no●●●n 〈◊〉 kn●w●●● 〈…〉 age hath not had the same measure of light to worship him by for Abraham saw more of Christ then Adam Moses more then a patterne for us to imitate as that in the Mount was unto Moses for building the Tabernacle and in so doing I hope I shall not be gaine-sayed presuming also that it is the desire of all that the Reformation now intended may be punctually according to the wil and appointment of Jesus Christ and not to be mixed with humane inventions or traditions of men it being a thing so much de●ested both of Christ and all true Christians as that it de●er●eth to be hissed out of the Church of Christ Obj. Hold me no longer in di●●ence but acquaint me with your intention Ans I wil deliver it in the expresse words of our Saviour to Christs way of gath●●i●g Churches his Apostles to that very purpose viz. Goe teach all Nations and Baptize them c. Mat. 28. 19. As also Goe yee into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved c. SECT 2. Obj. WHat would you infer from them words of our Saviour Doctrine an● faith ought to goe before baptisme Ans That Doctrine and Faith ought to goe before Baptisme and if we duly observe the words of Christ they testifie as much For he doth not say Goe baptize all Nations and teach them but he giveth them directions in the first place to teach them and then Baptize them As also in that other place he sayeth not He that is baptized and then beleeveth but contrariwise he that beleeveth before Baptisme Baptisme being a consequence thereof so that of necessity Doctrine and Faith must precede Baptisme and Baptisme the initiating of a Christian into the society of the Church Militant yea for the fuller confirmation of it our S●●iour doth iterate the word teach as if he should have said First teach them the principles of Religion by way of 〈◊〉 which is the milke of the Word and when they h●ve learnt to k●ow me and what I have done for 〈◊〉 as also what I have injoyned them that are my Disciples to observe if they be willing 〈◊〉 then Baptize them then 〈◊〉 th●● into my ●●●●k and after they be so admitted then 〈◊〉 them with the strongest meat of the Word with the Mister●●● of Sal●ation then te●●h them to observe all things whatso●●●● I have commanded you and 〈◊〉 doing I will be with you unto the end of the world As also in them words of our Saviour Mark 16. 16. He that beleeveth and is baptized shall be saved maketh it evident that Droctrine and faith must goe before Baptisme for there can be no beliefe without faith and faith is said to come by hearing and he that heareth must first be capable of hearing before he can understand what be is to beleeve and until then the text saith he is not to be admitted a member of the Church of Christ SECT 3. Obj. BY your expressions I perceive you would not have Infants admitted to the Sacrament of Baptisme Ans We ought not to admit any as Members of the Church Against infants Baptisme of Christ until they be capable of the profession of a Christian would you not think it a meere madnesse to binde an Infant to a Trade before it can either goe or speake Obj. Yes certainly it were a madnesse indeed but what of that Ans It is as great a folly in Parents to desire or the Church to The folly of baptizing infants admit of such Infants as Members of the Church of Christ and so consequently professors of his Name for the Apostle saith that as many as are baptized into Christ have put 〈◊〉 Christ Gal. 3. 27. before they know either the Church or Christ Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians Independants c. Ans By them words I shew my selfe such an one as would be guided and directed by the precepts and examples of Christ and his Apostles Obj. Did not Christ and his Apostles allow of Infants as Members of his Church Ans The elect of them he did and doth admit as Members of his Church triumphant but not of his Church Militant Obj. Did not the Apostles of Christ baptize Infants Ans Where doe you read of any that they baptized Obj. True we doe not read nominally that they did baptize infants but we read that they did baptize whole families amongst which infants might be included as the family of Lidia the Jaylor c. Ans That is but a meere supposition without any ground from the Word for doe you thinke that Christ would leave the Sacrament of Baptisme without a sufficient discovery to whom it did belong SECT 3. Obj. IT doth belong to the children of the faithfull for if the root be holy so are the branches Ans That doth not alwaies follow for Isaac and Rebecca was holy roots as you terme them and yet Esau was not an holy branch whom the Lord hath rejected before his birth Obj. It is said concerning him that the elder shall serve the younger or the greater the lesse but not as you say Ans .. I pray whether are you or the Prophet Malachy the Godly Parents may have wicked children more able to expound the meaning of that text of Scripture if the Prophet he rendereth it thus I loved Jacob and I hated Esau Mal. 1. 1 2. Againe the Prophet Ezekiel telleth us that godly Parents may have wicked children Ezek. 18. 5. 10. 14. 17 c. and wicked Parents may have godly children so that your Argument cannot hold water Obj. Doth not Peter tell the Jewes Act. 2. 3. 6. that the promise is to them and their children Ans 'T is true that Peter acquainted them so but what is that to us Obj. Doth not the same belong to us and our children as did to the Jewes and their children Ans No for the Jewes were a peculiar people chosen of God above all the people of the face of the earth and so were not we Gextiles and therefore that holdeth no better then your former Argument For to whom that Covenant was made to them only it did belong but that Covenant was made to Abraham and his carnall Seed of which we are not and none other Ergo that Covenant belonged to them and to none other SECT 4. Obj. BY your owne confession that Covenant belonged unto Esau as well as to Jacob. Ans The externall covenant of Circumcision did but not the internall covenant of Grace and Salvation Obj. It is the externall covenant which we dispute of and therefore as Esau being included in that externall Covenant was admitted to the externall signe or badge of the Covenant viz.

1 2. Act. 9. 26 27. 2 Cor. 2. 6 7 8. as also in ejections of members as in 1 Cor. 5. 4 5. 12. 13. as also touching any matter of controversie as in Mat. 18. 15 16 17. 1 Cor. 6. 1 2 3 c. CHAP. IX Treateth how matters of controversie may be decided in the Church SECT 1. Objection AS concerning matters of Judicature certainly neither them words of our Saviour Mat. 18. 17. viz. Tell it to the Church cannot be meant of the promiscuous multitude seeing that in many places the number may be so great as that it would be rediculous to acquaint so many with every businesse seeing the Church by that meanes would be continually imployed about trifles Ans As touching the multitudes of Beleevers which you speake of I have told you that if the Brethren be so numerous as that they cannot conveniently meet together in one place that then they may divide into more as there shall be occasion so that they be all governed by one and the same rule with that from which they are divided and being furnished with Pastors and other Officers may decide controversies amongst themselves as if all in the City were met together about it yea were there as many parts in that particular City as there is such particulars in the Universall yet if each of these particulars be governed by the Universall rule they are as compleat Churches as the Universall and may be termed a particular Church of a City as all the Beleevers of that City may be termed a particular to the Universall or Catholick Church But put the case that twenty thousand Beleevers were of one It is not requisite that every member of a Church meet upon every occasion individuall Body or Church yet it is not of absolute necessity that each of these particular members should meet together upon every particular occasion then it is for the members of each particular Church to meet together about a generall businesse of the Church For in such cases it is with the Church as with the Body pollitick of the State who in regard they cannot all meet together to advise about the common good therefore they divide into parts each part electing two or more to act for them as their representatives which we call Knights of Shires as also in Townes Corporate Now in chusing of these Knights it hath been the custome that every Free-holder of so much per annum had a voyce in the election of such representatives and yet was not every such Freeholder bound of necessity to make his appearance at such an election but was at his owne choyse to goe or stay at home and yet his or their absence did not retard the businesse for if but any part of the Free-holders of the said County or Counties did appeare and make choyce of such representives for their County it was sufficient in Law and the rest being lawfully summoned and not making appearance at the time and place proposed must be forced to subscribe and so in the other SECT 2. Obj. But suppose there was no appearance made upon such a Writ from the King Ans Then were it in the power of the King and his Privie Counsell to doe it themselves and so the Common●●s would lose their priviledge The like instance may also be made in laying of a Tax or Sessement for a Towne c. where all the inhabitants ought to have publick notice given them of the time when and place where such a Tax is to be laid yet is not every one absolutely bound by this Summons to appeare at the time and place but if he or they doe not appeare such as doe appeare may lay the Tax and the other not appearing are bound to stand to the conclusions of them who did appeare whether for them or against them Obj. But if none make their appearance what would follow Ans Upon such neglects the Pastor and Church Officers may doe it themselves according to my former instance Obj. What would you inferre from hence Ans That in any act of Judicature which may concerne the members of the Church if the reall body thereof have publick notice of the time and place where a controversie betwixt the Part of the Church may decide controversies members thereof is to be decided and most of them forbeare comming thereunto that then the parties which shall so come albeit inconsiderable to the other may decide the controversie and being so done the re●● are not to gain-say it Obj. But if none of them should appeare upon the Summons what would follow Ans Then the Pastor and Church Officers have power to doe it themselves according to my former instances SECT 3. Obj. VVOuld you have every ●particular controversie so decided albeit of the smallest concernment Ans That every particular businesse should not be a trouble to the whole Congregation or reall body of the Church our Two remedie appointed by Christ for the ease of the Church Lord and Saviour Jesus Christ in his Divine wisdome hath left two remedies which as farre as I perceive is not discerned by you Presbiterians for otherwise you would not think such businesses so impossible to be effected as you doe Obj. I wonder what remedies they be I pray discover them Ans You will wonder indeed when you heare of them seeing they are as a paire of Spectacles to discerne the truth and easinesse of the method which Christ left to regulate and order the affaires of his Church Militant by the which you so wilfully or ignorantly oppose SECT 4. Obj. VVHere are those Spectacles you speake of to be found in the Scripture that I may put them on to discerne the truth of the matter Ans You may finde them even before your nose in the two verses when you read the text Mat. 18. 17. Tell it to the Church c. which sentence you so much wonder at using it as a meanes to amaze us as the intricatenesse of the thing as being impossible that every triviall thing should be disputed on by the reall body of the Church when as the weight of every businesse is ● c●v●at t● he Church taken off before it come at the Church for in case any difference shall happen in the Church of Christ which I hope wi●l be seldome or never Knowing that they be all members of one Body Christ Jesus being the head as also in regard that the enemies of Christ and his Church will take occasion thereby to blaspheame makeing it their chiefest joy to see the Professors of Christ at varience in which respect I say they ought to be very cautalous either to give or take occasion of revenge or offence and that by the example of Abraham Gen. 1● 7 8 c. who when his and Lots Herdsmen fell at varien●e desired that no such thing should be amongst them for said ●e W● be brethren yea rather then he would continue a difference though he were