Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	apostle_n	church_n	time_n	1,048	5	3.6359	3	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

for wheresomever it is found it is found to be written either for the death of the body or of the soul whither the name of flesh be added or not I may likewise say that on Greek Author is extant that so hath used it as I have been told some do expound it but our discourse is of holy things The Apostle hath used it 1 Thes 5. and 2 Thes 1. and 1 Tim. the last The verball Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found written in the 1 of Crinth 10. and the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. of the Heb. even the Compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken out of Deuteronomy is found in the 3. of the Acts and every where they all either signifie perishing or death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used by the 70. Interpreters and Pagnin every where translateth it by the word exscindendi of cutting off this is certainly that they alwaies used to signifie death I know that in the Apostle the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Colos 13. To conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gal. 5 and 6. that they are put for the killing of the lusts of the flesh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are neither found in holy or prophane Authors to be taken so Yea I do not remember that I read in the New Testament this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken in this signification in the new Testament therefore it is frivolous when they say Paul contradistinguishes here the lusts of the flesh from the spirit seeing the death of the flesh or of the body is opposed to the safety of the soul or of the spirit as the native signification of the words to the purpose of Paul the series and circumstances of the discourse and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do prove that the lovers of the truth can desire no more Sixtly These words that the spirit may be safe in the day of Jesus that is in the day of judgment For they clearly demonstrate that he speaketh of that wretch as of one that was to die Seaventhly and lastly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proveth that he was not rejected from the Sacraments For in his own native signification it seems to be put for rebuke correction threatening and upbraiding as the Interpreters have turnd it but not for a punishment or pain and besides this there is a double reason for it The first is That in holy writs you never find the interdiction of the Sacraments to be put for a punishment The other is That the words of themselves do teach well enough that it s put for an upbraiding wherewith not any one but many did rebuke him for Paul in this 2. Epistle writeth sufficient to such a man is this rebuke which is of many He absolves him only from that threatening which had it proceeded from the Church or from any that it should come to pass that he should be delivered over to Satan to be tormented therefore he had only as yet indured this for he doth not only absolve him in part but altogether therefore while he saith that this rebuke and threatening was sufficient he together with it declareth that he had suffered no more We find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 16 17 19 20. of Matthew and in the other Evangelists and in the 2 of Paul to Tim. 4. in all which places it is ever put for rebuke but never for punishment I.X. But here it may be demanded if he did only suffer rebuke by what means its said that he was delivered over to Satan to be tormented and killed There is a double answer to this some of the Antients say that he was indeed delivered over that he might be tormented with sickness or some other way and so he should kill him by little and little but that in the mean time he was delivered by the Apostle before the matter was brought to that length Which Answer if it be true then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might signifie a punishment albeit I do not deny but this Answer may be tollerated notwithstanding I will bring another more agreeing to the words of the Apostle the Apostle Paul did not resolve by himself alone to deliver this man to Satan but he would have this done the whole Church being gathered together for that matter Now when the Church saw this unhappy man afflicted with so great sorrow that he was almost swelled up with grief it did defer the matter till it tried the Apostles mind whither it could obtain forgiveness to him or not In the mean time the Church did threaten that it would do its duty if it could obtain nothing So that miserable man was afflicted for many M●neths till he knew that the Apostle had forgiven his punishment that the business was thus carried on may be clearly enough gathered as it seemeth out of the latter Epistle LXI From all that hath been now said and from more that might be said it is so clearly and fully demonstrate that this delivering up to Satan was farre another thing from that which at this day we call Excommunication or thrusting from the Sacraments that it cannot be denied by any that is a lover or knower of the truth I said above that some of the Antients did so expound this place Amongst whom Augustin was one whose Testimony I produced before besides there is another Testimony of this extant in his 1. Book of the Lords Sermon upon the Mount Before him Athanasias did so interpret it and after him Chrysosteme and at last his compilator Theophylact LXII Now let us take a view of these other places which they that dissent from us produce for themselves but nevertheless in brief In the Apostle Pauls sentence to Timothy where the saith that Presbyters which labour in the Word and Doctrine are worthy of double honour they put some strength and firmness For they think that from this place it is proved that there was some Presbyters that were not occupied in teaching but they attribute to those another Office to wit to censure manners to observe sinners to admonish the obstinate and to tell this to their fellow Presbyters that is to the Church and together with them to excommunicate these that will not hear the Church LXIII But we thinke that out of the writings of the Apostles Peter and Paul it is clear that Minister Bishop and Presbyter if this name signifie an Office and not age were the same in the Apostles times and that therefore there was then no Presbyter that did not also teach except perchance any man will have them also comprehended under this name that in the 1 Cor. 6. are appointed to be Judges and Arbitrators of controversies and causes But of these for the present we are not to speak seeing their Office was farre another from this Our opinion that is known to be most true is

confirmed by Hierome on the first Chapter to Titus and by Ambrose except that he writeth that at the first the Bishop was chosen out of the order of Presbyters Therefore the meaning of the Apostle Pauls words are such as if I should say I love all Ministers and Pastors but chiefly those that with undefatigable study and most intense care do feed the sheep committed to their trust I love all Students but chiefly those that study night and day When I so speak I do not say this that there are some Pastors that do not feed or some Students that do not study but I affirme that there some that are more sedulous then others but not more diligent in their Office that this is the genuine interpretation of the mind and words of the Apostle the words that immediately follow of a reward do first prove it for it is not likely that the same reward was at any time appointed in the Church to the Ministers and to Elders that did not teach For they discharge a double duty but these discharge but one single one yet nevertheless the Apostle saith that they are both worthy of double honour Then the Apostle produceth the Testimony of the Oxe that treadeth out the graine whereby in another place he sheweth that maintenance belongeth to the Ministers of the word Lastly The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth confirmthis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie I work but I am tired with working and labouring or I do something with great study care or labour Hence the Grecians call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latins name lassitude and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ so Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word occurreth oft in the New Testament and allwaies it signifieth together diligence tiredness and sedulity as 11. Mat. Come unto me all ye that are wearied and Luke 5. The whole night c. John 4. But Jesus was 1 Cor. 4. We are smitten with buffets and Ephes 4. He that stealeth and 1 Thes 5. But we beseech you Brethren to know them which labour to tiredness amongst you And this place doth excellently declare that other place in the 5. Tim. the exposition of which we are now handling Besides it is found 4. Timothy 1 Corinthians 25. and in other places LXIV Moreover they say that Christ forbid to throw Pearls before Swine and to give holy things to Dogs I answer That Christ speaketh of those that contemn Pearls and trample them under their feet and turning back to teare us that is of the enemies of the Gospell of whom we do not at all speak For we speak of no others then of Christians instructed rightly in Doctrine and approving of it and desiring to participate the same Sacraments with the rest albeit they have not so lived as become them Moreover Christ speaketh here not of the Sacraments but that the Doctrine of the Gospell should not be taught to Dogs and Swine that is to them that will not and will trample it Hither likewise the Parable of the Pearl is not incommodiously to be referred Matth. 23. where Christ compareth the Kingdome of Heaven to a Merchant buying a precious Pearl Wherefore it no waies belongeth to our present purpose LXV The next which they object that Paul commanded Timothy that he would rebuke sinners before all we do not deny it But we say it belongeth not to our purpose I will not now bring many other things which may prove this But I will say this one thing that no man shall ever prove that to reprove or rebuke any man in the presence or sight of the Church is the same that to debarring from the Sacraments is If ye do not demonstrate it to be the same in vain do ye object it to us Who can instruct us that the Apostle in this place did think the interdiction of the Sacraments Moreover he doth not here treat of sins publickly committed But he saith rebuke sinners that is them that persevere in sinning in the sight of all men that both he that hath finned and together with him the rest may fear and flie sinning There is not a difference put here betwixt light and heavy sins And farre less betwixt publick and hid sins whither ye call them altogether or in part publick This Objection that I may once say it is more then leaden and like unto Wax it melteth before the fire truth and evanisheth into smoake Yea the words of the Apostle oppugn Excommunication while it commandeth a sinner to be rebuked afore others but it doth not command him to be Excommunicate he addeth that the rest may feare as if he should say if he will not repent nevertheless other shall be bettered thereby in this place the word sinner signifieth not him that hath given over sinning but that persevereth therein and that doth not repent after admonition I say he commandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sinner to be reproved and be rebuked before others but he doth not command him to be Excommunicate LXVI The Apostle say they commandeth us to avoid wicked men insomuch that he doth not permit us to take common meat with them and farre less would he have us to celebrate the Lords Supper with them I deny this connexion for the forbidding of private familiarity doth altogether much differ from the denying of the Sacraments neither doth he that forbiddeth that also deny this for that is a kind of politick punishment but this a holy one that is commanded to us but this is not both the end and cause of that is told by the Apostle Paul but we find neither the end nor the cause of this expressed yea we do not find the thing it self either commanded or named in holy Scriptures And that the one was and may be without the other the Pharisees have proved by their own fact who as they would seem holier then other so they had no commerce in their life with Publicans I do not remember now that I have read whither all the rest did so but now shall ever shew us that they were excluded from the Temple from the Sacrifices from the Passover and from the other Sacraments for they were circumcised and had not revolted from Judaisme And at this day in many places some evill men are kept back from private commerce which nevertheless no man keepeth back from the use of the Sacrament From which likewise this followeth that this deniall of private eating together is rather a politick then an ecclesiastick punishment and that it cannot be esteemed for to deliver up to Satan which some men think Excommunication to be The Apostle commandeth good men to avoid the company of evill men that they may be ashamed and repent but he doth not forbid evill men the society of the good if any will admit them unto their familiatity At

The Nullity of Church-Censures OR A DISPUTE Written by that Illustrious Philosopher Expert Physician and Pious Divine Dr THOMAS ERASTVS Publick Professor in the University of Heidelberge 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 Si Deus nobiscum quis contra nos But let a man examine himself and so let him eat of that bread and drink of that cup 1 Cor. 11.28 But why dost thou judg thy brother we shall all stand before the judgment seat of Christ So then every one of us shall give an account of himself to God Let us not therefore judg one another any more Rom. 14.10 12 13. London Printed for G. L. and are to be sold at the Star in St Pauls Church-yard neare the West end 1659. For the most excellent Medico Chyrurgion John Troutbeck of Hope late Chyrurgion-Generall in the Northern Army his much honoured Master and Patron Honoured SIR YOur Concernments in this Book are so many and manifest that it would be no less then Sacriledge in it self and ungratitude in me to lance it forth under the Lookyfate of any other Tutelar It was done at your Direction and in your service received its Birth therefore cannot be free without your Manumission and Patronage And your interest is so great in ●●e parts and qualifications which rendred the Author hereof Famous to Posterity that if I did not fear a Church-Censure I would fall into the Pithagorian error and protest that the Authors Soul had again lodged her self in your Body To tell that the Author hereof was a great Master of Reason an expert Physician and pious Divine is a work not at all necessary for his enemies confess it and his actions and Writings do assert it to all posterity To speak the same of you I hold it an absolute duty laid upon him that is free to bear witness to the Truth and is willing at every seasonable occasion to be thankfull to them by whom he hath profited And indeed I think there are none can more truly avouch the same then my self who for five years together had the happiness to be witness to so many of your pious and virtuous actions 'T is true You never courted the applause of Men or overthrow of Widows by long Prayers neither thought Preaching a fit Pulley to raise your preferment you lest these Ginns of Hypocrisie to Men that had no better parts to become eminent of which Nets any of themselves were ashamed at least did not use so soon as they had caught what they fished for But your piety is of a more untainted Tincture If we believe as we ought what the Apostle in so many in so pithy words inforceth That all things profit nothing without Charity not tongues not faith to remove Mountains not prophecy it self not zeal to the fire It is kind it envyeth not it is not easily moved it rejoyceth in the truth it bel●eveth hopeth and endureth all things and is no more subject to time then eternity is This is that virtue that maketh you pious this is it that crowneth your actions and this is it which compelleth me in despite of forgery or envy to proclaime you religious How oft have I seen you visit the sick how oft feed the hungry cloath the naked comfort Prisoners What Souldier of what Regiment Troop or Company soever can say but you were ever more willing to affoard then he was ready to desire your assistance in your Art and Medicines How many Countrey-Men both Angles and Scots have you helped in their sicknesses and distresses I have known you liberally bestow on them whose former degree and parts made ashamed to beg and nevertheless their necessities required the help of the meanest and this was done by you undeserved undesired and without the sound of Trumpet And the Army you served cannot say that ever you forsooke them in their greatest hazards or hardships though they forsook you in that prosperity whereof you should have been a sharer But it is a rule of Machiavell That we should fall out with those whose benefits confer'd on us we are not able to requite and this confidence shall make the people believe that either we were not oblieged or at least we have not been unthankfull As for the skill in your profession I need say little Your enemies if there be any such Beasts will not deny it The whole Island is filled with the Fame and Monuments thereof And there is not an honest scarre shewn by the valiant but is an equall trophy of his and your glory And truly I believe not any will question this but he whose courage could never affoard to make him the fit object of your care and profession I come to your reason but that is so piercing so profound that I dare not meddle with its edge nor search its bottome least mine should be divided by the one and lost in the other But thus farre I dare adventure to say that I never saw you do an action though many seemed triviall but alwaies a good effect followed thereon You never Churched it nor Kirked it yet your wisdome under the Divine providence carried you our and up in all your enterprises You spoke the truth bluntly and yet it alwaies left an impression You neither profest a Sect nor Sectling yet you were respected by all and imployed by most And your reaching wit was never mistaken in the greatest designs which I believe made the designers more willing to quit you If this then be not the highest enjoyment of reason it shall be my desire alwaies to remaine in folly SIR to give no further trouble I have Translated this Book at your desire and have according to my duty Dedicated it to You not because either You are or are not of these Opinions or that I desire You to draw out an Act of resolution in reference to either But that at this time when most men seem to be busie in the inquest of truth You thought it fit that this Opinion should likewise come to the Test in submission to that word of the Apostle Try all things and hold that which is good We are commanded here to try that which we are not commanded to hold otherwise the words would be ridiculous Try all things that are good and hold that thing which is good and so we should try that which we knew to be good whether it were good which is vain and needless But all things here are meant all Doctrines all Opinions and we ought only adhere to that that is able to abide the touch of Scripture and sound reason deduced therefrom Now whether this be such a work or not I leave it to every triers judgment and You to the protection of him that in the great day of tryall shall save you in mercy London 1. of May. 1659. Which is the Devotion of