Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	apostle_n	church_n	corinth_n	1,463	5	10.8722	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86483	An examination of sundry Scriptures alleadged by our brethren, in defence of some particulars of their church-way. Humbly submitted to the sight and censure of any judicious divine: especially of such of the reverend godly-learned Assembly as vouchsafe to read it. By R. Hollingworth, M.A. of Magd. Col. Camb. Imprimatur, Ja. Cranford. Decemb. 17. 1644.	Hollingworth, Richard, 1607-1656.	1645 (1645)	Wing H2492; Thomason E24_6; ESTC R7700	24,410	32

signifie a dispersed multitude or company that possibly never did or could meet together hence we read of a church of Nations Gen. 35.11 church of evil-doers Psal 26.5 church of the dead Prov. 21.16 church of the Righteous Psal 1.5 And the people of Israel though divided into severall domesticall Assemblies to keep the Passeover are called one Church Exod. 12.46.47 But usually an Assembly or Concio is all one with Kahal or Ecclesia whether that Assembly was orderly or disorderly good or bad lesse or greater Jer. 50.9 a church of the Nations Ezek. 32.22 Asshur and his church Acts 19.39 40. lawfull church dismissed the church When all the Israelitish men women and children were together they were but one congregation which in the Dialect of the Translatours of the New Testament is all one with one church Acts 7.38 When all the Israelites did not meet for all the members of the Jewish Church did never meet after their setling in the Land of Canaan nor all the males save thrice every yeer they that met though scarce the half or third part of them that were of the Jewish Faith and Communion were notwithstanding called all the church the whole church Josh 9.18 19. 22.12 Ezra 2.64 And when there was a great Assembly then the Scripture tells us There was a great church I set a great church a very great church Nehem. 5.7 2 Chron. 7.8 30.13 Ezra 10.1 accounting no more persons of the Church but those that were then assembled yea Simeon and Levies assembly is called a Church unto which Jacobs honour should not be united Gen. 49.6 and those many that were gathered together praying in the house of Mary are called the Church though James and his Brethren were not there not it may be the tenth part of those which in our sense were of the Jewish Church Acts 12.12 cum 5 Yea 4 or 5. in a family joyning in the worship of God are called a Church Rom. 16.5 1 Cor. 16.19 Philem. v. 2. In this sence there were many Churches among the Jews The Scripture calls them Church or congregation often and sometimes in respect of their severall Synagogues Tribes and Families Congregations Psal 74.4.8 The phrase Churches of Judaea which were in Christ seems to imply that some Churches in Judaea were not in Christ 1 Thess 2.14 Gal. 1.22 No wonder therefore if that Christians of one Country meeting in severall Synagogues Jam 2.2 Heb. 10.25 Acts 19.8 9. 22.19 Acts 13.15 16 43. and Houses Acts 12.12 Rom. 16.5 do receive the denomination of Churches which in Scripture phrase is all one with assemblies See Answ to 2. many whereof we confesse were in Galatia Macedonia c. But more particularly you say there were Churches in Galatia Ergo they were Congregationall Answ Galatia was a large Country as is intimated Acts 18.23 The Galaetians in Saint Pauls time held all Paphlagonia a part of Phrygia Cappadocia and of all the neighbouring Countries round about which after their names were called Gallograetia or Gallatia containing in them the Cities and Churches of Antioch and Laodicea as Macedonia also did include Philippi Thessalonica Berhaea c. In England a far lesse Country then either of them in former times have been severall Churches at once and yet those Churches not meerly Congregationall but Nationall rather The Churches of Galatia might for ought you alleadge to the contrary be combined one to another as the Churches of England Scotland Holland France are respectively combined For the Apostle speaks of them as one lump 1 Cor. 5.6 cum Gal. 5.9 and wisheth the anathematizing or excommunicating of him that troubleth them Gal. 1.8 9. 5.10.12 and the restoring with the spirit of meeknesse both which I take to be Acts of Discipline (k) Cott. keyes v 8.9 doth so take them of a fallen brother Gal. 6.1 And the Churches of Macedonia were not so severall but they joyned in one to choose a brother which I conceive was an Authoritive act to go with Paul for the managing of the Churches contributions 2 Cor. 8.18 19. and the Churches of Judaea consisting of Myriads of people did come together Acts 21.20 21 22. to be satisfied of Paul concerning an accusation they had received against him and are called a Church Gal. 1.13 Acts 12.1 and an house Heb. 3.4 which title you say is not given to loose stones and timber but imports knitting and joynting one to another 5. When a Visible Church is to be erected the matter of it should be visible Saints and beleevers This is not unlike the Answ to 32. Q p. 8 9. 1 Cor. 1.2 True so it should when an Army is to be raised a city begun a family set up much more when a Church is to be erected or continued the matter of them should be visible yea reall Saints Beloved of God elect blessed c. Deut. 83.14 Isa 1.21.26 Acts 16.34 Rom. 1.7 Eph. 1.1 2 3 4. and we heartily wish thy were all such yet we dare not use unscripturall wayes and meanes for the procuring or preserving of Church-members-sanctity To be wise or holy above the rule is to be foolish prophane presumptuous superstitious could you shew us out of Scripture that the Church should examine persons that come to be admitted whether the work of Grace be wrought in their hearts or no and that they must make any other Declaration then profession of faith and repentance and that the congregation ought to reject such of whose sincerity and sanctity they are not satisfied and that the want of this care in the first constitution of a Church doth nullifie it or make it unlawfull for men to joyn to it or continue in it and that it is necessary to know that a Church was constituted of visible Saints which none but they that were present can know before he can in faith joyn to it or continue in it we should not differ about the sanctity of the Members If the Gospell and Christian Religion was brought into England in the Apostles times Church cov p. 37. then it was like it was constituted of Saints as well as the Church of Corinth If we look upon the latter constitution in Queen Elizabeths time many congregations of London and M for example had visible yea doubtlesse reall Saints which were sufferers all Queen Maries time to be the foundationalls thereof The Text in the 1 Cor. 1. shews rather what the members of the Church of Corinth were at the time of Pauls writing to them then that they were or ought to have been visible Saints at the first erection of that Church yet it shews not that all the Church-members he writes to were visible Saints for many known evill livers as the Incestuous person Drunken communicants Hereticks Schismatickes Fornicators were known members but the denomination of Saints is a parte meliore as we call a wheat-field a corn-field though we see weeds and tares in it much lesse doth it prove

that all they to whom he writes and the others also were visible Saints at the first constitution of that Church and that it was necessary they should be such He writes to the Church called to be Saints or called Saints not to the Saints called to be a Church or to the Church constituted of Saints which expression rather of the two proves there was a Church before they were Saints See v. 1. Paul called to be an Apostle then that they were Saints before they were a Church though I maintain not the validity of either inference But how appeares it that all the Honourable titles and Epithets given by Paul are given with relation to Church membership The Corinthians were enriched by God in all utterance and all knowledge and did come behind in no gift will you thence conclude that all Church-members are or ought to be enriched by God c So when he called others Saints beloved of God elect blessed c. or saith their life is hid with Christ in God if these things be spoken of them as Church-members then they are true of all Church-members which you know they are not See for this the Answ to 32 Q. p. 9. Church Covenant p. 5.6.7 6. The forme of a Church is the gathering together of these visible Saints and combining and uniting them into one body by the for me of an holy Covenant Deut. 29.1 10 11 12. By which is plainly shewed that a company of people become Gods people that is a Church by entring into Covenant with God If it be said they were a Church before yet that was when the Church of the Jews was constituted in Abrahams family by Covenant Answ You intend not that this Covenant doth make a true Church but a pure congregationall Church as it is refined according to the platform of the Gospell (b) T.W. to W.R. p. 24. so interprets you A Church Covenant is of such duties as the Gospell requires of every Church and the members thereof Apol. for Church cov p. 3. p. 25. The substance of this is agreed to by Answ to 32. Q. p. 15. A Church Covenant is especially in relation to Church estate and Church duties as a marriage Covenant is with relation to the married state and marriage duties But the Covenant here mentioned was not entred into in reference to Church estate and Church duties rather than to other duties of the morall Law and may be taken by two or three though they be too few to make a Church or by persons of severall Churches in a Ship or a Journey and yet let leave them in the same Church-state they were before and not make them members of a distinct Church A Covenant in Generall doth not make a Church nor a marriage a Covenant between this man and that woman makes it but a Covenant with appropriation and application to this or that Pastor or people But the Scripture Covenants are not with appropriation and application to this Pastor or people viz. that they would serve God with this people or Pastor rather then with that therefore they are not Church Covenants To be Gods people and Gods Church is not alone in your sence To be the Kings Subjects and to be of a Corporation is not all one 40 Beleevers of no Church or if 40. severall Churches are the Lords people but they are not an instituted Church no Covenant in Scripture was at the founding of the Jewish Church nor of the Christian Churches though many be mentioned in the New Testament to be founded nor at the adding of any members to them neither did they make a Church more truly a Church or politicke society or more truely members but did make them or shew them to be more pure and holy servants of God even as when single persons or families do Covenant with God The Covenant in Gen. 17. is taken onely for Gods part of the Covenant or his promise to Abraham Gal. 3.16 17. not for mans part to God whereof we now speak Gods Covenanting with Abraham did not impose nor suppose an expresse vocall Covenant on Abrahams part although when God appeared visibly and spake vocally there was more colour for an expresse Covenant then now he doth not not alwayes an implicite Covenant Gen. 9.9 10. The Birds the Beasts the children not then born could not give so much as an implicite assent Indeed receiving of circumcision doth import a Covenant on Abrahams part or consent to the Covenant as Baptisme also doth but it is held they were in Church-state before they had right to circumcision therefore you should shew they made a Covenant before circumcision but how prove you that Abraham was not in Church-state before Gen. 17. That Melchizedeck a Priest and Lot which were not of his seed nor of his family were out of Church-state That a Beliver is not a son of Abraham nor an heir of the promise and covenant made to Abraham if he be not in Church-state by Covenant All which you seem to imply when you say that Jewish Church was constituted in Abrahams family by Church-covenant The family of Sem was the Church of God long before this Gen. 9.25 26 27. See the like Allegation in Answ to 9. pos p. 73. 7. Every member at his admission doth promise to give himselfe as to the Lord to be guided by him so to the Church to be guided by them which is no more then the members of the Church of Macedonia did in a Paralell case 2 Cor. 8.5 Answ The givers are not the members of the Church of Macedonia as you for your advantage phrase it but the Churches of Macedonia (a) Apol. for Ch. Covenant v. 12. and therefore if this do prove Union or Covenant it is of the members of severall Churches and not of one onely It is not said that they gave themselves to the Church or Churches but to us viz. to Paul and Timothy which were not so much as set members of any particular Church 2 Cor. 1.1 19. which as they joyned in the Epistles extant to the Macedonian Churches Phil. 1.1 1. Thess 1.1 2. Thess 1.1 so they commend those Churches for being guided by them Phil. 2.12 19. 4.9 15. 1 Thess 1.5 6 7. 3.6 But how the case of the Churches of Macedonia is paralell with your Church-covenant to abide in that particular congregation you shew not 8. This particular congregation is a Church before it have Officers Acts 2.47 Answer In a generall sence a few private men without Officers yea a few women without men yea 20. members of severall Churches may be called a Church but a governing Church they are not The Church hath not received an Office of rule without her Officers (b) Cotton Keyes p. 16. The Church in Acts 2. had Officers and better Officers than any Church now hath even the Apostles if the Commission of the 70. was expired which were the Elders of

sense 1 Cor. 5.12 Those without Answ of whom the Apostle speaketh were unbelievers Pagans and Heathen Answ to 32 q. p. 11. without Christ as well as without the visible Church The Apostle opposeth Fornicators of the world to Fornicators that are Brethren Without are dogs Sorcerers Rev. 12.15 such as Paul had not to do with What have I to do c. v. 12. and yet he had to do with all Christians by his illimited Apostolike power (y) Answ to 9 Pos p. 64. whether they belong to that or any other Congregation or no such as God judgeth or are left to the immediate judgement of God But this is not the case of Believers not joyned especially in your sense of joyning to a particular Congregation nor do you I hope judge it to be the case of Believers in the Churches of England and Scotland 18. The Elders are not Lords over Gods Heritage 1 Pet. 5.3 nor do exercise authority as the Kings and Princes of the earth do remembring our Saviours lesson Matth. 20.25 26. Luke 22.25 26. They are not so many Bishops (z) A Classicall Presbytery sets up many Bishops for one M. D. striving for preeminence as Diotrephes did 3 Joh. v. 9 10 (a) These Scriptures are alleadged Answer to 32 q. p. 59. 76. though not with such tartnesse against Presbyteriall Government To say nothing that the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus sometimes translated Sir and sometimes Lord Job 12.21 1 Pet. 3.6 is given to Christ to Elders and meaner persons 3 Job v. 4.40 5.7 12.21 Kev 7.14 Though Elders be not Lords over Gods heritage yet they are Leaders and Guides yea Shepherds Rulers Overseers Bishops and Governours and not onely Presidents of the Congregation Answer Moderatours of her actions or as the fore-men of the Jury The other Text forbids Kingly or Lordly power in the Ministers of the Gospel for the two Apostles still dreaming of a Temporall kingdom and being kinsmen to Christ did expect some Temporall honour and advancement Christ saith not there was inequality amongst the Priests of the Jews or amongst the Priests of the Gentiles or between the Priests and People but it shall not be so among you but very aptly and pertinently to their Petition answereth The Princes of the Gentiles c. propounding himself v. 28. whose Kingdom is not of this world for an example to them yet he had no intent to equall them to himself in Church-power or other Ministers to the Apostles or the People to the Presbyters We make not all Church Ministers Bishops but the Elders onely as we are warranted by Acts 20.17 28. Tit. 1.5 7. Diotrephes being but one was liker to a Prelate then to a Presbytery yet Saint John doth not blame him simply for accepting or having pre eminence or for taking upon him to answer in behalf of the Church to which S. John writ or for taking to him the power of commanding forbidding excommunicating but for loving pre eminence as Mat. 23.6 7. for not receiving the Apostles and Brethren and prohibiting what he should have required and encouraged and excommunicating such as were the best members of the Church I will not tell you who said All the Church is holy ye take too much upon you c. 19. The power of Government is expresly given to the Church when we are bidden hear the Church which is a particular congregation Mat. 18. Answer The Church in the first and primary intent of these words was a Church then in being which did abominate the Gentiles for Heathens and Gentiles are all one viz. the Jewish Church which was not a particular congregation but a Nationall Church having graduall judicatories and appeals of which the Apostles were at that time and Christ lived dyed an actuall member (b) Answ to 32. Q. p. 14. They who presume that Christ did no more respect the Jewish Church then they do the Church of England do over-skip it and understand this onely of the Christian Church and bring Christ in speaking on this manner Peter if thy Brother offend thee to day or to morrow and will not be gained keep it in thy mind two or three yeares and thou shalt have a Church to which thou mayst complain tell the Church when there is one This Gospell was writ principally to and for the Jews some say in Hebrew in it the Spirit of God useth much the language and dialect of the old Testament in which Kahal and Ecclesia with the 70. do sometimes signifie the company of Elders (c) A subordination of the Jewish Synagogues and courts is acknowledged by Cot. Keyes p. 24. aswell as the body of the people and a Nationall Church with graduall Judicatories and appeals as well as a particular assembly Now there is not a Word in the Text to shew either that Church is not here taken for the Presbitary but for the people seeing when Christ saith Whatsoever ye shall bind c. he speaks to the Disciples v. 1. or Apostles which are elsewhere said to have the power of binding and loosing Mat. 16.19 Jo. 20.23 and were not ordinary beleevers but Elders 1 Pet. 5.1 or that it is meant onely of a parutilar congregation without graduall Judicatories or appeals a Notion not agreeable to the Jewish Church here in the first place spoken of I read that the promise of binding and loosing is not given to a particular congregation when it is leavened with errour and variance Ecclesia litigans non ligat clavis errans non ligat but then a Synod of Churches or of their messengers may Judicially convince and condemn errour fearch out truth determine declare and impose the way of truth and peace upon the Church (d) Cot. Keyes p. 47. 20. Mat. 16.19 Christ directeth his speech not to Peter alone but to all the Disciples also This seemes to be taken out of the Answ to 32. Q. p. 44. for to them all was the Question propounded by Christ v. 15. Nor to them as Generall Officers of all-Churches for that commission was not yet given them but as Disciples and Beleevers Peter was an Apostle in Office and Commission Answ though not yet sent out into all the world and an Elder Mat. 10. 1 2 c. and doubtlesse the key of Authority and Rule when it was promised to Peter and given to him with the rest of the Apostles John 20.23 is the same authority which is given to their successors the Elders See Cot. Keyes p. 4. p. 10. whereby they are called to feed and rule the Church of God as the Apostles had done before Acts 20.28 If the Keyes were not given to Peter as an Elder or Apostle but as a Believer then it will follow First that the Keyes are not given to a congregationall Church or any visible Church or the Members thereof against whom the Gates of hell may prevail but to true beleevers or