Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	ordination_n	presbyter_n	9,874	5	10.5221	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67152	Anarchie reviving, or, The good old cause on the anvile being a discovery of the present design to retrive the late confusions both of church and state, in several essays for liberty of conscience / by Abraham Philotheus.	Wright, Abraham, 1611-1690.	1668 (1668)	Wing W3684; ESTC R12351	43,407	77

Pluralities for before the Reformation no Pluralities were admitted nisi dispensatione Apostolicâ v. Lyndwood and since none were induced but by Act of Parliament And what forbids the Legislative Power to wit King Lords and Commons to allow the King Dukes Earls Chaplains c. more then one Living for the better managing that part they are to act about their Master's affairs and for the state of the Kingdome especially where the Lay-Gentry are so plentifully instated in Church-Livings for the upholding their Greatness Is a man onely therefore uncapable of more Church-Preferments because a Clergy-man But else the Non-conformers cannot find Livings Are they sure the present Occupiers being disseised that the Patrons will pin them on their backs Are not the Universities full of deserving men and must they be put by till God knows when or must they turn Non-conformers to get a Living 'T is pity such vast numbers of Expectants who may doe well should be slighted for those that have done ill 5. The fifth thing desired is that all may be allowed to preach and officiate that are in any Orders Here is a door opened to the Enthusiast whom the Spirit orders to the Quaker whom George Fox orders to the Independent whom the people order durante placito to the Presbyterian whom Aerius orders c. Here Nadir and Zenith are made to shake hands the two terms of Contradiction are here reconciled to wit potestas à Christo descendendo and à plebe ascendendo England must have a publick Ministry with private Orders or onely fansied ones Then must the Church prove a Poly-cephalist more dreadfull then the Stygian Cerberus 'T was judged malice in Sergius the third to re-ordain those that Formosus had advanced to holy Orders because he was Episcopus Portuensis and onely deprived of his Bishoprick by John the ninth not of his Episcopal Function But the Church in her great Synod judged the Presbyters of Colythus making in the Church of Alexandria to be no Presbyters and the Ordination a nullitie as is instanced in the case of Ischiras because he was no Bishop though he pretended himself to be one as also do these Non-conformers So likewise for the same cause were those Presbyters ordained by Maximus pronounced no Presbyters by all the Fathers in the Council of Constantinople And 't were high temerity to establish that for good by a Law that hath been so often condemned by Law But here is nihil ad rhombum still for what peace can be expected from contrary Orders Is it not listing the Clergy in several battalia's one against another And what satisfaction will that give to the Scruple-house where five Parties are still forced to scruple at one Do not the whole Episcopal Church account Ordination by Presbyters or people or vain pretensions to the Spirit or by a Se-ordainer utterly uncanonicall And can their Conscience chuse but take offence at the allowance of it Or are they thought so tame that being offended they will make no noise about it 'T is pity they should fare the worse for their peaceableness Again Is the Presbyterian satisfied in Conscience to hear a Gifted Brother officiate that pretends to a Plebeian Ordination Do not both send a Quo Warranto after a wandring Star that says he was lighted by the Holy ghost Nor will this please the wild Sectarie who esteems Episcopal and Presbyterian Ordination in Simpson's language the greasie Palm of Antichrist and fansies a Priest in Orders the English Edition of the Pope Yet Luther in Com. in Galat. tells us men without Ordination quanquam quaedam salutaria afferunt nihil tamen aedificant for laborem eorum nunquam fortunat Deus And S. Cyp. unit Eccles. tells us that by the Sacraments of unordained men non tam purgantur quàm fordidantur i. e. the water of Baptizing fouls and the Bloud of the Supper stains I dread to think what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church our Mother will shed when more then a Jacob and Esau shall be permitted to struggle in her womb D. P. p. 36. hath found an expedient here consenting that the Bishops should impose hands on the Presbyterians already ordained to commend them non ad ministerium sed ad exercitium ministerii in any Parish to which they shall have a Title I conceive the missive words in Ordination may be so formed as to admit to Orders in the Episcopal sense and yet onely to emit in this Authour's sense but then first This provides but for a few Ministers and so is scarce worth the trouble Secondly 'T is very probable though the Non-conformers agree in this they will quarrell in something else Let me therefore remember them that Theodore Archbishop of Canterbury being sent by Vitalian to King Egbert about the year 668 and finding Ceadda not lawfully Ordained the good man understanding the errour said Si me nôsti Episcopatum non ritè suscepisse libenter ab officio recedo upon which Submission bene tandem consecratus in sedem Dorovernensem provehitur Bed Hist. Eccl. l. 4. c. 2. An excellent example of true Christian meekness 6. Their sixth Plea is for Liberty of Conscience a principal branch of the Good old Cause and intended to open the door of legal Restraint to those Legions of Devils that inhabit the fanatick Soul To effect which all these Authours strive eminus cominus trying every key in the bunch of their subtilties Not all of them so ingeniously as Bellius Clebergius or Sir H. Vane have done before them yet no less earnestly for aequa tentant iniqua they try by hook or by crook to break the door open And why not tentantes ad Trojam tandem pervenere Graeci He that never speaks never speeds They therefore bring a whole troup of Arguments to make room for it If you would know what this Liberty of Conscience is L. C. A. who most discreetly handles it tells you 't is A freedom to doe or omit as Conscience shall direct p. 11. so that his Question to be debated is How far men may be obliged to doe what they say is against their Conscience and How far men may be suffered to doe what they say their Conscience obligeth them to doe id ib. Now the granting this freedom by the Magistrate is called Toleration which D. R. p. 8. defines to be A permission of different waies of Religion without the line of the approved way So that in this latitude Liberty of Conscience looks like Hobbs his Leviathan a masterless Monster This one Law would make the world lawless and doe what is right in their own sight not in God's nor the Magistrate's therefore its Advocates shackle and trammel this wild beast some more some less First To save the King's life L. C. A. p. 14. conceives the Magistrate not bound to tolerate any thing destructive to his being But that if the Magistrate shall believe Toleration it self will destroy him The Authour of the Proposition plainly

Darkness Christ and Belial together that is King and Parliament And the sagacious Sectaries generally conclude them to be of an Imposing spirit in regard Father Beza in his Haereticis morte mulctandis hath sentenced Hereticks to death and that Calvin took care to see Servetus safe into another world at Geneva by the light of his funerall Fire and Faggot which made poor Bellius Eleutherius and their fellows to style him virum sanguinarium a bloudy Edomite and Erastus to contrive another way for a Prynian Government Marquess Huntley Angus and Atholl will be Scottish evidence of their enmity to Toleration and no less speaks their glorious attempt for outing Bishops Root and Branch out of this Kingdom Besides they Covenant to bring the Churches of the three Kingdoms to the nighest Uniformity they can And in 1645. their Assembly gave the Parliament their Testimony against Toleration Not to omit that Rigid and Presbyterian are almost convertible terms in the vulgar Dictionary Nor indeed do some of them speak clear for a full Toleration for D. P. tells us p. 58. A Toleration not stated will break us more to pieces and doe nothing else and D. R. p. 87. pleads onely for a well-managed and limited Toleration yea he tells you p. 43. that the Non-conformers will never endure a Toleration that brings in Popery and M. I. p. 14. utterly excludes Papists from this fair Haven to sink in the Seas of Oppression Onely L. C. A. deals ingenuously and speaks out for all upbraiding the rest for consulting private Interest 'T is farther observed by many learned men That the Calvinisticall Party have ever strongly affected a Papal Dominion over mens Lives and Consciences And the Remonstrants observe in their Preface ad Antidotum That no man ever opposed that Party impunè nisi cum ei potestas opprimendi defuit like a Lion never guiltless but when his Nails are pared Which note haply caused Dr. Prideaux in his Fasciculus Controversiarum to propose that weighty Question An Suprematus Papalis vel Presbyterialis sit tolerabilior Which one of these Proctors for Liberty of Conscience justifies in English thus P. p. 63. I know no more danger in prevailing Popery then prevailing Presbyterianism as to mens Lives and Souls It seems he fansies both to be but Sampson's Foxes tied by the tails with Fire-brands to burn down the Harvest of Christ. And surely while thy cry out against Prelaticall Oppression the Lordly Bishops onely convicted and confuted Servetus the Spaniard in S. Paul's Church and so dismissed him to Divine Justice but the Geneva Discipline found Fire and faggot for him as soon as he came thither Which made Montfort draw Calvin's Picture not in a Gown and Cassock robes of Peace but in a Helmet Back and Breast belted and armed like a man of War So little doth Patience rule those sacred breasts when they have the Over-rule Which farther shews these zealous observers of Truth are but Time-servers while their Principles warp with their Condition But alas the Devil would turn Monk when he was sick and low A Scottish stomack is not so great that it scorns to ask for mercy Mr. Love's Submission and Mr. Jenkins's Petition both shew the Elephantiasis like the Gout never troubles them but when they are rich and great The Rump-Act of Aug. 1650. for Liberty of tender Consciences was against the Presbyterians Conscience and Preaching too and pronounced a great Sin in those daies yet now these Consciences can tack about and plead for that they once condemned why may they not tack a little farther to a compliance with the Laws under which they live If their Bread be wholesome being mixed in the Episcopal Batch why may they not without danger of poisoning eat all of the ancient and national Baking unless they will have something granted to make the world believe there was some colour for the late Rebellion which yet one of them confesses to be nothing and that Cause stark naught Prop. p. 45. though soon after to wit p. 65. as if he had offended his weak brethren he licks that Confession up again with a flat Contradiction averring the great Causes of it But to return what would these men have First and in general the establishment of the Protestant Religion in its full latitude as D. R. p. 3 c. onely L. C. A. seems to be more equal to all Religions and thinks p. 52. a limited Toleration pleaded for infers no more then that none are to be indulged but such as are punctually of their own belief and persuasion Yea so general is M. I. p. 10. that he would have no distinction used but that of Protestant and Papist in this Kingdom But what need this trouble 1. Is any other Religion established in this Kingdom then Reformed Christianity in D. R. p. 3. his sense or any thing settled beside the Protestant Religion True it is Accommodation or Toleration may settle something else but the present Establishment doth not For the settled Doctrine I think none will question it and for the Rites and Ceremonies none other are required but such as were settled by Law in the time of King Edward the Sixth as is positively expressed in the Rubrick before the Common Prayer and we think 't was not Popery he settled Indeed 't is true Imposition it self is look'd upon by some of these Pleaders for Liberty as Popish for M. I. tells us p. 12. That he that is for Imposition is a Protestant by mistake and will find himself at home in his Principles no-where but at Rome Now if this be justified then was Calvin a Papist who in his known Epistle to the Protector of England advises for the confining of desultory wits and brain-sick people in this Kingdom that one Form of Doctrine and Order should be drawn up to which every Parish-Priest should declare his full consent yea be bound by an Oath to follow inviolably Then was Luther a Papist who every-where pleads for a Form of Doctrine and Discipline to be established and imposed against the wild Sectaries of that Age. Melanchthon in his Church-Policy is so earnest for these Impositions that he thinks if these Church-Ordinances be taken away the Church it self is in danger And little less is confessed by D. R. p. 23. A Settlement must have all things needfull to Faith a good Life and godly Order who therefore pleads for a limited Toleration p. 8. Yet he would not take it well if you say he is at home onely at Rome And D. P. p. 16. grants the Church power to impose Ceremonies and thinks himself bound to submit to the Churche's judgement what Ceremonies are most convenient p. 17. yet esteems himself a Protestant 'T is well if that Synod Act. 15. can clear themselves from this Gentleman's imputation of Popery for offering to impose burthens upon the Church of Antioch in things indifferent verse the 28. A Principle equally imbraced by Protestants and Papists is very unreasonably called