Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	catholic_n	church_n	visible_a	2,907	5	9.9387	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27046	A third defence of the cause of peace proving 1. the need of our concord, 2. the impossibility of it, on the terms of the present impositions against the accusations and storms of, viz., Mr. John Hinckley, a nameless impleader, a nameless reflector, or Speculum, &c., Mr. John Cheny's second accusation, Mr. Roger L'Strange, justice, &c., the Dialogue between the Pope and a fanatic, J. Varney's phanatic Prophesie / by Richard Baxter.	Baxter, Richard, 1615-1691.	1681 (1681)	Wing B1419; ESTC R647	161,764	297

Doctrine Worship or Religious Ministration for the Ministration of the word and Sacraments and Keys is already appointed by Christ And the Office or Order is specified by the work and terminus and a new Office hath new work But in the same species of Religious Ministration there are abundance of accidentals and circumstances and Princes or consenting Churches may give men power in those accordingly But not to forbid what Christ commanded nor destroy the works and power of his Institution And if they that are for other superiour or co-ordinate species of Church-power besides what is afore-granted say that it is a lawful humane Ordinance 1. Those that say Princes only may make it confess the Church had none that was lawful for three hundred years And they must prove the Commission 2. Those that say the Inferiour Bishops made it by consent 1. feign Inferiours to have power to make a power above their own which is more than for Presbyters to ordain their like 2. Why may not Archbishops then make Patriarks and they a Pope ad summum ascendendo 3. They must prove their power and that they are so far equal to Apostles who yet were but to teach the Nations what Christ commanded them which these Men know not but by the Scripture 4. What Man maketh Man may unmake And how came we to be less free than our Ancestors that made such Offices XLI In my Book of Concord where this is granted yet I say that let Church-Patriarchs Metropolitans Primates Archbishops or Diocesans like ours that have no Bishops under them be never so probably maintained to be lawful yea and desirable yet the uniting in them by consent and approbation will never become the terms or way of Universal Concord which I have fully proved even all that is true and good will never be the terms of Universal Concord nor just Christian Communion much less that which hath so much matter of doubt and great suspition of evil But I will live in Christian love peace and submission my self on terms uncapable of common concord or my own approbation of the things as imposed or done by all others XLII Lay-Chancellours may do what belongeth to a Magistrate but not use the Church-Keyes nor be the Church-Judges of Mens Communion because Christ hath Instituted the Sacred Office for it XLIII A Church is Ens Politicum in the sense in hand and the form of it is Relative in the predicament of Relation XLIV The parts of the Universal Church are similar and dissimilar more simple or more compound And the word whole applyed to a part disproveth not its being a part of the whole Christian world or Church A whole hand foot head c. is part of a whole Body and a whole Body part of a whole Man and a whole Man part of a whole Family and a whole Family part of a whole street and that of a whole City and that of a whole County or Kingdom A whole Colledge of a whole University c. All Members save Souls and Atomes are compounds XLV When we call all the Christian world The Catholick Church and call e. g. Hippo A or the Catholick Church the word Catholick and The are not univocal In the later we mean only The Church at Hippo which holds the true Catholick Faith and is a true part of the Catholick Church in the first sense Penuria nominum necessaria reddit aequivoca XLVI Particular Churches are Visible in the Regent and Governed parts The Universal Church is Visible in the Governed part and in the Head only so far as he was once on Earth and is now visible in Heaven his Court and will be visible at last to all and ruleth by visible Laws but not as a Head now visible on Earth nor is this any deformity to his Church nor any reason why it may not be called Visible as I have fully proved in two Books against W. Johnson alias Terret XLVII Those that deny an Universal Visible Church differ only de nowine not de re They only deny any Universal Regent power Monarchical or Aristocratical or Democratical under Christ but I know no Christian that ever denyed the fore-described XLVIII Forma dat esse Divers constitutive forms or specifying differences make divers Essences Therefore the form of a Troop being the Captains Government differs from the form of a Regiment which is the Colonels Governing Relation and both from the forms of the Army which is the Generals The formal Essence of a Colledge is divers from that of an University and of a Family from a Corporation or City and that from a Kingdom And as forma dat nomen they have divers names A Family quatalis is not a Kingdom c. Reader forgive the mention of these things which Children know and till now I never read or heard any man deny or question In that which followeth you shall see the Reasons that excuse me CHAP. III. What Mr. Cheyney saith against these things And 1. Of Church-Forms and Essence § 1. THough it tempt me not to Conformity as the way of Concord where I see the great difference of such as plead for it amongst themselves yet I must do that right to the Conformists as to tell the world that they must not be judged of by Mr. Ch 's opinions and that I know no other Conformist or Non-conformist of his mind about Church-Forms § 2. But I must add that his Case doth increase my Conviction against himself and them that their Conformity is so far from being the necessary Cement that it is utterly destructive of it as so imposed and that it must be on few plain necessary things that common concord must be held or we must have none Mr. Ch. thinks me one who may be endured in the Ministry and I think so by him and yet how far easier and plainer than our Controversies of Conformity are those things in which we differ to the height of his following Accusations If none should be endured that cannot Covenant Swear Subscribe Declare and Practice as is required how much less can such as he and I be endured in one Church if we differ as he saith we do O what pardon and forbearance doth our peace require § 3. Of Church-Forms and Essence hear some of his Judgment Pag. 3. The several Congregations and Assemblies of Pastors and People throughout the Kingdom are not limbs and parcels of a Church but they are so many Churches consisting of a Pastor Governing and people governed joyning together in publick worship It is called the Church of England as all the Christian Pastors and people throughout the world are called the Universal Church One Church of which Christ is the transcendent Head I do not see but it is proper to call all the Christian Pastors and people of England One Church P. 6. Christ is the Head of the Church of England and under Christ all the Parish-Ministers are subordinate Guides and Rulers of their Flocks

a Church and I take not Heathens for the Church XIII I believe that in this Universal Church are thousands of particular Churches and this by Christs Institution XIV I believe that there is no particular Church or Christian on earth who is not respectively as Visible or Mystical a part of the Universal Church XV. As every worshipping Assembly is a Church in a larger sense so a Church in a political sense is essentially constituted of the Pastor and People or the Sacerdotal guiding and the guided parts and of such a Church it is that I am speaking XVI As such meeting in transitu are an Extemporate transient Church so fixed Cohabitants ought to be a Church accordingly fixed related to each others as such for longer than the present meeting XVII Every such Political fixed Church should consist of a Pastor at least accordingly fixed to a cohabiting people and as their Pastor more specially related by obligation and authority to them than to strangers or neighbour Churches He is not bound to do that for all as he is for them nor may go into other Pastors Churches with equal power nor officiate where he please XVIII If there be no Church but the Universal than there is neither Parochial Diocesan or National nor are Assemblies Churches Nor is our King the Royal Governour of any Church for of the Universal he is not XIX Christian Princes must do their best to settle faithful Pastors in all Churches that is according to the Laws of Christ but not against them But as they must do their best that all their Subjects may have good Phycisians Schoolmasters Wives or Husbands Servants Dyet Cloathing c. but yet are not trusted by office to choose all these for every one and impose them on Dissenters because the same God that made Kingly power did first make personal and paternal power which Kings cannot dissolve so every man is so nearly concerned for his own Salvation more than for Wife Servant Dyet Phycisian c. that though he must thankfully accept of all the Rulers lawful help he is still the most obliged chooser Nor is it any part of the office of a King to choose and impose on every Subject a Guide or Pastor to whom only he shall trust the Pastoral conduct of his Soul any more than a Physician or a Tutor for him XX. Parish-bounds are not of Primitive or Divine Institution but cohabitation or propinquity is a needful qualification of setled Members gratia finis And Parish-bounds are a useful humane determination according to the general Rules Do all to edification and in order XXI No one is a Church-member merely because he dwelleth in the Parish for unbaptized Infidels Heathens Atheists may dwell there XXII Nor is a stranger a Church-member for coming into the Assembly for such as aforesaid or Jews Mahometans may come in XXIII A Pastor oweth more care and duty to his flock than to the rest of the world as a Physician to his Hospital Therefore he must know who they are better than by knowing that they dwell in the Parish nor may he Baptize them or give them the Lords Supper only because he seeth them in the Assembly or in the Parish else Jews and Heathens must have it XXIV Nor is he to give it to every one that demandeth it for so may Jews and Heathens that take it in scorn or for by-ends XXV Yet a Christian having a valid Certificate that he is such hath right to transient Communion with any Church of Christ where he cometh but for order the antient Churches used not to receive them without some Certificates from the Churches that they came from lest Hereticks and Excommunicates unknown persons should be every where received XXVI No man can be an adult Christian without signified consent nor a stated member of any particular Church without such consent no nor a lawful transient Communicant without consent For so great benefits none but consenters have right to nor can such relations be otherwise contracted XXVII Consent not signified nor known is none to the Church XXVIII A man may be obliged to consent that doth not but that makes no man a Christian or member of the Universal Church else Millions of Infidels and Heathens are Christians And so it maketh no one a member of a particular Church that he is obliged to be one nor am I a Pastor over any men as a Church because they are obliged to take me for their Pastor no more than that is a Husband Wife Servant who is obliged to be so and will not To say that I am a Pastor to Heathens as a Church is a contradiction or that I am their Pastor as my special Christian flock and particular Church-members that consent not XXIX But the same man that liveth among such may be to consenting Christians a Pastor and to Refusers Infidels or Heathens a Teacher The Church ever distinguished the Audientes and Catechumene Candidates from the Fideles who were the Members of the Church XXX No Pastor or people should impose any Covenant on any adult to be Christened but consent to be Christians signified by Baptism nor on any in order to transient Communion among strangers but just notice of their Christianity and understanding consent to that Communion nor on any in order to their being the stated Members of this or that flock and particular Church but due notice of their Christianity and of their understanding consent to what is essential to such members that is to the relation as essentiated by the correlate and ends XXXI No one should be obliged by covenant to continue one year or Month in the station of that particular relation because they know not when Gods providence may oblige them to remove or change it XXXII Though the Peoples consent be necessary to their relation their Election of the Pastor which signifieth the first determination who shall be the man is not absolutely necessary though of old so thought An after-Consent may serve ad esse relationis XXXIII Much less is it necessary that the people choose who shall be ordained a Minister unfixed and only of the Universal Church XXXIV 1. Mutual consent of the duely qualified Ordained and Ordainer determineth who shall be a Minister in the Church Universal as consent of the Colledge and the Candidate do who shall be the Licensed Physician 2. The Peoples consent and the Ministers instituted determine who shall be the Pastor of this particular Flock or Church 3. The King determineth whom he will tolerate countenance and maintain XXXV Though a man may be Ordained but once to the Ministry unfixed in the Universal Church to which I said the Peoples consent is not necessary yet may he be oft removed from one particular Church to another on just cause to which the peoples consent if not Election is still necessary Though to avoid Ambition the old Canons forbad Bishops to remove XXXVI It 's lawful to be ordained sine titulo