Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	heathen_a	let_v	publican_n	2,742	5	10.9981	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04207	An attestation of many learned, godly, and famous divines, lightes of religion, and pillars of the Gospell iustifying this doctrine, viz. That the Church-governement ought to bee alwayes with the peoples free consent. Also this; that a true Church vnder the Gospell contayneth no more ordinary congregations but one. In the discourse whereof, specially Doctor Downames & also D. Bilsons chiefe matters in their writings against the same, are answered.	Jacob, Henry, 1563-1624.	1613 (1613)	STC 14328; ESTC S117858	154,493	335

or to Timothie For he would not that they should do any thing by their privat author●tie but he commaundeth them to take care that worthy and fit Ministers bee ordayned a●cording to the office of Guides and Overseers N●ither is it likely that more was graunted to them then to the Apostles themselves who determined nothing in this cause at any time without the churches cousaill or witbout taking the churches advise For a little after they both chose Deacons publikly in the presēce of the church and Paul with Barnabas are read to have ordayned Presbyters throughout every Church gathering the voyces of every mā Act 6 3.4 Arguitur exemple hoc corruptissimus idemque perniciosissimus Ministros eligends mos quem tam seculis aliquot hâc in causa imper●um obtinuisse constat Quofit vt non raro v●us aliquis in pluribus Ecclesijs privata authoritate Ministros Eligat Ordinet Quaete potissimum ab Abbatibus Episcopis Prapositis peccaiur Nec meitùs rem administrant nonnulli inter eos qui Evangelij nomine gloriantur Ecclesiarum reformatores baberi volunt Dum enim isis malè vsurpata possessione Monachos Episcopos vt par est eijeiunt Ecclesijstamen libertatem illorum tyrannide ereptam non restituunt Sed pro su● arbitrio administrant quae olim ab Episcopis Monachis administrari solebant Quod malum nisi brevi reprimatur Simoni●m exitialem omnis Ecclesiasticae Disciplina confusionem nobis pariet Atque omne bo● Romanis Pontificibus debetur c. Maximè Calisto secundo ex quo tempore Ecclesia libertas ceu lethali morbo contabescens tandem in vniversum evanuit Quam quicunque restitutam volunt sive illi verbi Ministri sint sive Magistratus huc incumbendum sibi esse sciant vt vetus Ministrorum eligendorum consuetudo in ducatur By this example is reproved that most corrupt also most pernicious manner of chosing Ministers which it is manifest hath gottē Dominiō Lordly rule in this affaire now these certaine ages Whereby it is that not seldome one both choseth and ordayneth Ministers in many Churches by his privat authoritie Wherein chieflic the Abbots As in England c. Bishops and Rulers offende Neither do divers others among those that glorie in the name of the Gospell and would be counted Reformers of Churches order this matter better For while they put foorth the Monkes Bishops as it is meete they should out of their possession wickedly vsurped yet the libertie which they tooke away from their tyrannie they restore not to the Churches but administer those thinges at their owne will which in time past were wont to bee administred by the Bishops and Monkes Which evill vnles it bee shortly repressed it will bring foorth among vs both Simonie and also a deadly confusion of all Church D●●ciplice And all this wee have from the Bishops of Rome c. Chieflie from Calistus the second Frō which time the Churches libertie as it were languishing with a deadly sicknes at last vanished away wholy Which whosoever do desire that it may be restored whether they be Ministers or Magistrates let them know they must labour for this that the old custome of chosing Ministers bee brought in againe 11. Vrsimus Vnto these we will adde Vrsinus who teacheth thus Math. 18.17 If he refuse to heare the Church “ Catech. pa. 799.800 Printed at Oxfor An. 1589 let him be vnto thee as a Heathen a Publican In these wordes Christ expresly commaundeth all whosoever beeing after this sort admonished by the Church will not repent to bee by the common consent of the Church excommunicated vntill they repent And whosoever are excommunicated they againe professing and shewing in their actions amendment are altogeather in lake sort receaved into the Church as they were exiled from it namely by the iudgement of the Elders by the consent of the Church and the authoritie of Christ and the Scripture And that de●untiation whereby one is excommunicated is not in the power of the Minister of the Church but in the power of the Church and is done in the name of the Church because this Commandment was given by Christ vnto the church For he saith expresly Tel the Church 12. Danaus In 1 Tim. 5.22 Heere also Danaus is worthie to bee remembred He saith Approbatio eligendi Ministri ad plebem totum populum Ecclesia sanè pertinet The approbation of the Minister to bee chosen pertayneth truly to the whole people of the Church Againe Plebem non esse ab ordinationib● vocandorum preficiendorum muneribu Ecclesiasticis exclud●ndam demonstant exampl● veteris Ecclesiae c. That the people ●ught not to bee excluded from the ordinations of Ministers the exam●les of the old Church do demonstrat in which without doubt the Election by voyces of the whole Church was vsed as it is easie to be shewed in Act 6. 14. Therefore they do perfidiously deprive the Church of her right Perfidie who thrust a Pastor on a people without their knowledge and consent For they do the Church the greatest iniurie when they spoile her of her iudgement and voyce giving Sacrilege or Church robbing Who therefore are truly to bee called Sacrilegious or Church-robbers Neither indeed is he a lawful Pastor which is over a flocke being ignorant of his comming or against their will or not consenting Which presently after he sticketh not to applie to the callings of the Ministers in England saying Ex his omnibus apparet quam nulla sit vel non legitima corum verbi Ministrorum Vocatio c. By all this it appeareth how that calling of Ministers is none or not lawfull which is made by the authoritie letters commaundement and iudgement of the King alone or Queene or the Patrone or Bishop or Archbishop c. veluti in mediâ Angliâ as it is vsed in England Id quod dolendum est which I speake with greefe Moreover concerning Excommunication he saith “ In vers 1. Hac iurisdictio est totu● quidem Ecclesia ratione potestatis Prepositotum autem ratione exercitij adminisirationis This iurisdiction is the whole Chur●hes in respect of the power thereof but it be●ongeth to the Guides of the Church in respect ●f administring it namely populo assentiente with the peoples consent as hee addeth a ●ittle after And againe Executioni pu●lica censura intervenire debet notitia con●ensus Ecclesia The knowledge and consent of the Church ought to be in the execution of the publike censure 13. Tilenus Neither shall Tilenus testimonie bee vnremembred who aunswering the Co●nt Lavl that required him to shew what calling Calvin had saith “ Respons ad Com Lavallium quest 3 The people of Geneva professing the Gospel did first call Farel to be their Pastor then he they called Calvin to be likewise Applying Ciprians sentence thervnto who avoucheth “ Epist

otherwise heere as indeed it is Beside I remēber not above “ 1 Cor. 12.28 which is not ofte● one such place as he signifyeth and yet there it is in the plural nomber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers not in the singular Betweene which place and ours in hand there is apparantly very great difference Againe he saith To deliver vnto Sathan is more then to Excommunicate It is not Yea him selfe held so likewise † Against the Semina part 3. pag. 58. heeretofore He which is excommunicat and as a Heathen is out of Christes Kingdom And being out of Christes Kingdome he is in the power of Satan Therefore it is all one Neither is it true that many are secluded from the company of the godly for a time that are not yeelded to Satan or that many were delivered to Sathan by the Church assembled togeather as this was don heere without Excommunication Or that Ananias and Elymas were delivered to Satan Which him selfe “ Against the Seminar part 3. pag. 53 54. once contradicted He toucheth heere many thinges beside to no purpose viz. This Sinner was delivered to Satan that it might bring him to repentance Why and that is the proper end of Excommunication Againe the end of this action was the destruction of the flesh which in Excommunication hath no sense except it bee Metaphoricall It is not so This destruction of the flesh viz. the lustes of the flesh hath great sense in Excommunication And it seemeth rather a Metonymicall phrase then a Metaphoricall as he nameth it He addeth Excommunication indangereth the Spirit and toucheth not the flesh Nay it is intended to save the Spirit that is the Regenerat man by repentance So the Spirit is † 1. Cor. 5.5 heere vnderstoode Also Excommunication toucheth the flesh for it serveth to hūble and mortifie the lustes of the flesh or the vnregenerat man Hee saith this is dome not by Excommunication but by repentance Strangely spoken I say it is done by both For these are Subordinat not opposit As well hee might say the lustes of the flesh are not destroyed by Gods worde but by repentance The truth of both is alike Here also the one of it selfe is no consequent to the other For many are preached vnto that never repent aswellas Excommunicated that never repent And yet who knoweth not that God hath ordained that repentance should follow frō both as it doth indeed in many Who would not wonder to see such dallying in such a man in a cause so serious The like is also where hee saith Excommunication is before and after in other wordes expressed Yea and this is not against our sense of Delivering to Sathan but much for it Seeing all the Circūstances coherence of the text heere both before and after speake only of Excommunication and the phrase it selfe to deliver to Satan is so fit and agreeable to expresse the same even according to Christes description of it “ Mat. 18.17 Let him be to thee as a Heathen that is without the Church Christs Kingdome vnder the power and rule of Satan in like state and cōdition as the very infidelles and vnbeleevers are This therefore is much for vs. But saith he † Pag. 100. This is no such new founde or vaine exposition Chrysostome Ierome Ambrose Theodoret Occumenius Theophilact c. embrace it Wonderfull This opinion and these very testimonies hee cited “ Against the Semin part 3. pag 54.56 heeretofore as beeing the Papistes Then he * Pag ●5 resisted refuted the sam● at large by † Ambr. in 1 Cor. 5. Ambrose “ August in que●t vet nov Test 49. Austin and † Ierom ad Hiliod ad R●par Ierome insinuating that this “ Ierom. in 1. Cor. 5. Ierome which now he groūdeth on which then the Papistes alleaged was a coūterfait or suspected at least Is this fidelitie is this vpright dealing For advātage to ioyne with the Antichristian Enemies yea against him selfe to allow of the self same witnes which him selfe then branded with infamie opposing Chrysostome to Chrysostome Ierome to Ierome Ambrose there to Ambrose heere and which passeth interpreting the same wordes of Theodoret contrarie heere to that hee did “ Pag. 59. there What mutabilitie is this But to the point I answer This his sense out of Chrysostome c. heere can not be true viz. that this delivering to Satan was to be tormented corporally by Satan For then the whole Church of Corinth had this miraculous power given thē at Pauls appointement They were then the visible instrumentall doers of this Apostolike Miracle in Pauls behalfe Also then the Apostles had power and did vse to strike men whom they never saw nor spake with beeing far from them in other countries All which how absurd they are who seeth not Againe this Sinners “ 2. Cor. 2. restoring was without Miracle his casting out therefore was so likewise Neither can it be thought that “ 1. Tim. 8.20 Paul corporally tormented † Pag. 103. Hymenaus and Alexander He only excommunicated them and yet not he alone but with the Churches concurrence and consent whereof they were For so was his practise in other actions of Church-governement as we see In “ Pag. 226. another place hee readeth 2. Thess 3.14 not as it should be He readeth If any obey not our saying note him by a letter It should be † Bez. in Thes 3 1● If any obey not our saying in the Epistle note him That is Excommunicat him withdraw your selves from him as it is in vers 6. This he requireth the whole Church of the Thessalonians to do not to signifie such a one to Paul that he might do it The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a marke on him viz. of Excōmunication For it can beare no other sense Now touching Calling to the Ministerie “ Chap. 7. pag. 66. he laboureth to take from vs quite First Act. 1. about Mathias election to be an Apostle It is true as he saith An Apostle might not be chosen by mē Yet heere Gods will was that men should and they did go about this Election and proceeded in it and managed the same so far as possibly men might That is men performed many waightie and remarkable partes therein not that there was any simple necessitie for men to concurre heerein but only it pleased God it should be so for an example to posteritie to follow to practise all that was ordinarie in the same D. Bilson excepteth it is not expressed that the Church intermedled in the choice of Mathias Which is not true For first all this action was performed “ Act. 1.15 vers 23. in the middest of the Church Secondly † vers 24. they appointed two and * vers 26. they prayed and they cast lotts and hee was accounted by common consent as it