Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	acknowledge_v	church_n	word_n	2,764	5	4.2075	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86004	Nihil respondes: or, A discovery of the extream unsatisfactorinesse of Master Colemans peece, published last weeke under the title of A brotherly examination re-examined. Wherein, his self-contradictions: his yeelding of some things, and not answering to other things objected against him: his abusing of Scripture: his errors in divinity: his abusing of the Parliament, and indangering their authority: his abusing of the Assembly: his calumnies, and namely against the Church of Scotland, and against my selfe: the repugnancy of his doctrin to the solemne League and Covenant, are plainly demonstrated. / By George Gillespie minister at Edenburgh. Published by authority.	Gillespie, George, 1613-1648.	1645 (1645)	Wing G755; Thomason E309_9; ESTC R200413	26,848	36

to both for so he hath made himselfe yea in opposing all Church Government he cannot chuse but oppose Presbyteriall Government for the consequence is necessary A genere ad speciem negatively though not affirmatively If no Church Government then no Presbyteriall Government The particulars in my brief Examination which Mr. Coleman either granteth expresly or else doth not reply unto MY Argument Page 32. proving that as many things ought to be established Jure divino as can well be because he cannot answer it therefore he granteth it Pag. 5. He had in his Sermon call'd for plaine and cleare institutions and let Scripture speake expresly Now pag. 7. he yeeldeth that it is not onely a Divine Truth as I call'd it but cleare Scripture which is drawne by necessary consequence from Scripture He hath not yet though put in minde produced the least exception against the known Arguments for Excommunication and Church Government drawn from Mat. 18. and 1 Cor. 5. he tells the affirmer is to prove But the affirmers have proved and their Arguments are known yea he himselfe pag. 1. saith I have had the opportunity to heare almost what man can say in either side speaking of the controversie of Church Government therefore he should have made a better answer then to say that those places did not take hold of his Conscience yet if he have not heard enough of those places he shall I trust ere long heare more He had said I could never yet see how two Coordinate Governments exempt from superiority and inferiority can be in one State Page 35. I gave him three Instances a Generall and an Admirall a Father and a Master a Captaine and a Master of a Ship This pag. 8. he doth not deny nor saith one word against it onely he endeavoureth to make those Similes to run upon foure feete and to resemble the generall Assembly and the Parliament in every circumstance but I did not at all apply them to the generall Assembly and the Parliament Onely I brought them to overthrow that generall Thesis of his concerning the inconsistency of two Co-ordinate Governments which if he could defend why hath not he done it His keeping up of the names of Clergy and Laiety being challenged by me pag. 36. he hath not said one word in his Re-examination to justifie it I having pag. 37 38. confuted his Argument drawn from the measuring of others by himselfe whereby he did endeavour to prove that he had cause to feare an ambitious ensnarement in others as well as in himself God having fashioned all mens hearts alike now he quitteth his ground and saith nothing for vindicating that Argument from my exceptions I shewed pag. 40. his misapplying of the King of Sodonus speech but neither in this doth he vindicate himselfe That which I had at length excepted against his fourth Rule concerning the Magistrate and his confirmation thereof he hath not answered nor so much as touched any thing which I had said against him from the end of page 42. to the end of page 48. except onely a part of page 43. and of page 44. concerning 1 Cor. 12. 28. some contrarious argumentations he hath page 21. of which after but no answer to mine Page 10. He digresseth to other Objections of his own framing instead of taking off what I had said His abusing of the Scriptures MAster Coleman did ground an Argument upon Psal. 33. 15 Prov. 27. 29. which cannot stand with the intent of the Holy Ghost because contrary to other Scriptures and to the Truth as I proved pag. 38. He answereth in his Re-examination that my sence may stand and his may stand too but if my sence may stand which is contrary to his then his Argument had no sure ground for it yea that which I said was to prove that his consequence drawne from those Scriptures did contradict both the Apostle Pauls Doctrine and his owne profession which still lyeth upon him since it is not answered Page 14. He citeth 1 Cor. 10. 33. Give none offence neither to the Jewes nor to the Gentiles nor to the Churches of Christ to prove that all Government is either a Jewish Government or a Church Government or a Heathenish Government and that there is no third yes Sir your selfe hath given a third for you have told three but Transeat cum caeteris errorihus To the matter This is a perverting of Scripture to prove an untruth for the Government of Generalls Admiralls Majors Sheriffes is neither a Jewish Government nor a Church Government nor a Heathenish Government Neither doth the Apostle speake any thing of Government in that place he maketh a distribution of all men who are in danger to be scandalized not of Governments And if he had applyed the place rightly to the Parliament of England he had said They are either of the Jewes or of the Gentiles or of the Church of God and this needeth not an answer But when he saith The English Parliament is either a Jewish Government or a Church Government or a Heathenish Government I answer it is none of these but it is a Civill Government Pag. 15. Declaring his Opinion of Church Government he citeth Rom. 13. 4. For the punishment of him that doth evill to prove that the punitive part belongs to the Christian Magistrate But what is this to the punitive part which is in Controversie spirituall Censures suspention from the Sacrament deposition from the Ministery Excommunication The punitive part spoken of Rom. 13. belongeth to all civill Magistrates whether Christian or Infidell Pag. 18. He maketh this reply to 1 Thess. 5. 12. 1 Tim. 17. Heb. 13. 7. 17. Why man I have found these an hundred and an hundred times twice told and yet am I as I was Why Sir was the Argument so ridiculous I had brought those places to prove another Government and if you will the institution of another Government beside Magistracy which he said he did not finde in Scripture Here are some who are no civill Magistrates set over the Thessalonians in the Lord 1 Thess. 5. 12. Paul writeth to Timothy of Elders that rule well 1 Tim. 5. 17. the Churches of the Hebrewes had some Rulers who had spoken to them the Word of God Heb. 13. 7. Rulers that watched for their soules as they that must give an account verse 17. Now let the reverend Brother speake out what can he answer Were these Rulers civill Magistrates Did the civill Magistrate speake to them the Word of God If these Rulers were not Magistrates but Ministers I aske next Is it a matter of indifferency and no institution to have a Ministery in a Church or not I hope though he doe not acknowledge ruling Elders Jure divino yet he will acknowledge that the Ministers of the Word are Jure divino yet these were some of the Rulers mentioned in the Scriptures quoted Let him loose the knot and laugh when he hath done Page 19. 20. He laboureth to prove from 1

corrective Church Government besides that which is civill or temporall for that same Booke cap. 23. tells us that in their Synods any Minister who is found scandalous or prophane in his life is censured with deposition from his office ib Officio deponitur Then followes Finita censura singuli Decani c. Here is a Synodicall censure which I finde also in Wolphius a Professor of Zurike And the Book before cited cap. 24. * Tells us of some corrective power committed to Pastors and Elders Which Elders are distinguished from the Magisteates 3. The zurike Divines themselves looked upon Excommunication as that which was wanting through the injury of the times the thing having beene so horribly abused in Popery and the present licentiousnesse abounding among people did hinder the erecting of that part of the Church Discipline at that time But they still pleaded the thing to be held forth in Scripture and were but expecting better times for restoring and setting of Excommunication which they did approve in Genevah and in other reformed Churches who had received it I give you their owne words for the warrant of what I say I have beene the longer upon this point as being the chiefe objection which can bee made by Master Coleman concerning that clause in the Covenant the example of the best reformed Churches Hee hath onely one thing more which may well passe for a Paradox Hee will take an instance foresooth from Genevah it selfe though Presbiterian in practice And why because in the Genevah Annotations upon Mat. 9. 16. It is said that the externall Discipline is to be fitted to the capacity of the Church This is no Scotland Presbytery saith the Brother Nay Sir nor yet Genevah Presbytery for it doth not at all concerne Presbytery It is spoken in referrence to the chooseing of fit and convenient times for Fasting and Humiliation that as Christ did not at that time tie his Disciples to Fasting it being unsutable to that present time so other like circumstances of Gods Worship which are not at all determined in the Word are to bee accommodated to emergent occasions and to the Churches condition for the time which both Scotland and Genevah and other reformed Churches doe If I have now more fully and convincingly spoken to that point of the Covenant let the Brother blame himselfe that put me to it The Lord guide his people in a right way and rebuke the Spirit of error and division and give us all more of his Spirit to lead us into all truth and into all selfe-deniall and grant that none of his servants be found unwilling to have the Lord Jesus Christ to reigne over them in all his Ordinances FINIS Faults in the Printing PAge 3. line 20. primitive r. punitive ib. l. 24. be r. he p. 8. l. 23. admiration r. administration p. 11. l. 6. he had r. I had p. 16. l. 10. revileth r. resileth p. 17. l. 17. being r. been p. 21. Cyrell r. Cyrill Gualther Archetyp in ● Cor 5. 5. decrevi impurum hunc t●ad●ndum esse Satanae id est ●jiciendum ex Ecclesia c Ratio locution●s quia extra E●cl●siam ●atan Regnat In ver. 6 ●●a ve●o in nuit disciplinam necessariam esse ne contagiu● peccan●i se●p●t In ver. 9. 10 11. Catalogus eorum qui debent excomm●n ca●i Ibid. ●mo non su●●i●iunt ministri nisi publica authoritate juven●ur Idco Paulus Corint●io● tam 〈…〉 m●net ut Ecclesiae disciplinam instaurent sermentum omne expurgent In ver. 13. Tollite c. Si Christiani es●is si Ecclesiam vul●is ●abere purem utin ini jure ve●l●o Billinger in 1 Cor. 5. v. 3 4 5 V●ri ergo Apostolici ve●re● quoque contum●ces Ecclesiastica ●●ns●● a digno●● co●●ubernio Sanctorum a●jeceru●t excl●den●e●●os à s●●ris 〈…〉 communione c●rporl● sangui●●● mysti●● And a little after Quod sihis quoque addas ordinationem christi ex Math●● vide●is eam huc quoque specta●e ut publi●è mulc●●tur quisp●●tis 〈…〉 in honest● per●exeri● vivere Esse enim E●●●icum Publi●●●um est 〈…〉 è Catalogo Ecclesi●s●ico recen●●ri haberique inter ●●cino●osos quibus nihil neque o●●icii ●eque sinceri ●u●ò commi●●as Aret. Theol. probl. loc. 133. a Deo originem habit a Christ● confirmata fuit And after Supra de origine dixi indicans ●●●o in●i●tam suisse ●anc disciplinam c. Demum Christus filius dei tandem Ecclei●●u● commendavit Wolphius com in li Esdrae pag. ●1 Atque hoc exemplo veteris Testamenti discimus quid facto opus sit in n●vot Nempe ut crebris Synodis ac censuris in vocationem in Doctriuam in vitam aec mores Ecclesiastarum inspiciatur * In Ecclesiis 〈◊〉 Tigurinae deligantur Seniores qui un● cum pastore vitia corrigant Postea Magistratus de 〈…〉 blasphemis 〈…〉 s●mi● Bullinger in 1. Cor. 5. Et hac tenus de castigatione sceler●i Ecclesiastica Hic tamen diligenter admoni●os ●olo fraires vigilent omni diligenti● curent ut salviare hoc Pharmacum è caetu sanctorùm Pontificis avaritia eliminatum reducatur hoc est ut scelera offendentia plectantur Hic enim unicu● est Excommunicationis fini● ut mores excolautur floreant Sancti prophani ve●ò coerceantur ne mal● porro impudentia ac impietate grass●tur Nostram est ista ● fratres summa cum diligentia curare Videmus enim Paulum cess●ntes hoc loco incicare Aretius ubi supra Magistratu● jugum non admittunt timen● honoribus licentium amant c. Vulgus quoque plebs d●ssolutio● major pars corruptissima est c. Int●●●● non 〈◊〉 esse 〈◊〉 ●ateor dabit posterior aetas tructabiliores for●● anima● minor● pectora quam nostra habent seculas Lavater in Nehem Homil. 52. Quia pontifices Romani Excommunicatione ●…endum ●suam tyrannidem abusi sunt factum est ut nulla ferè justa discipl●na amplius in Ecclesiis jnstitui possit Nisi autem sl●g ●i●si coerceantur omnia ruant in pejus necesse est

along with his Re-examination pag. 14. He explaineth himselfe and me thus He should have said that I advised the Parliament to lay no burthen of Government upon them whom he this Commissioner thinks Church-Officers then had hee spoken true I thank him for his explanation And I pray who were the Church officers whom I said hee excluded from Church Government Were they not Pastors and ruling Elders And doth not himselfe think these to be Church-officers Yes of the Ministers he thinks so but of ruling Elders he seemes to doubt except they be Magistrates Well but excluding these Church-officers from Church-Government he takes with the Charge Why seeks he a knot in the rush But now how doth he explaine himselfe He will have the Parliament to bee Church-officers of which before and such Church-officers as shall take the corrective part of Curch-Government wholy into their own hands yet not to dispence the Word and Sacraments but to leave the Doctrinall part to the Ministry and their power to be meerely Doctrinall as he saith pag. 11. Thus you have his explanation But doth this salve the violating of the Covenant Nay it makes it more apparent for the Government of the Church which the first Article of the Covenant speaks of is distinguished from the Doctrinall part That we shall endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government So that excluding Pastors and ruling Elders from the corrective part of Government and from all power which is not meerely Doctrinall he thereby excludeth them from that Discipline and Government which the Covenant speaks of as one speciall part of the Reformation of Religion Come on to the Reasons I had given foure Reasons He takes notice but of three This is the second time he hath told three for foure yet even these three will doe the businesse 1. The extirpation of Church-Government is not the reformation of it Here the Brother addeth these words following as mine which are not mine therefore he that finds no Church-government breaks his Covenant His reply is we must reforme it according to the word of God if that hold out none here is no failing He addeth a simile of a Iury sworn to enquire into the felony of an accused person but findes nor guilty and of three men taking an oath to deliver in their opinions of Church-government where by the way he lets fall that I hold the Nationall Synod to be above all Courts in the Kingdom which if he meane of Ecclesiasticall Courts why did he speak so generally if he meane above all or any Civill Courts it is a grosse calumny But now if this be the sense which he gives of that first article in the Covenant then 1. all that is in the second article might have been put into the first article for instance wee might in Mr Colemans sense have sworn to endeavour the reformation of Prelacy and even of Popery it selfe according to the word of God and the example of the best Reformed Churches that is taking an oath to deliver in our opinions of these things according to the word of God and to enquire into the evills of Church-government by Archbishops Bishops Deans c. whether guilty or not guilty I strengthned my argument by the different nature of the first and second article I said the second article is of things to be extirpated but this of things to be preserved and reformed Why did hee not take the strength of my argument and make a reply 2. By the same principle of his we are not tied by the first article of our Covenant to have any either doctrine or worship but only to search the Scriptures whether the Word hold out any for Doctrine Worship Discipline and Government goe hand in hand in the Covenant 3. His owne simile hath this much in it against him If a Iury sworn to enquire into the felony of an accused person should after such an oath not only finde the person not guilty but further take upon them to maintain that there is no such thing as felony surely this were inconsistent with their oath So he that sweares to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government and yet will not only dislike this or that forme of Government but also hold that there is no such thing as Church-Government he holds that which cannot agree with his oath 4. This answer of Mr Colemans leaving it free to debate whether there be such a thing as Church-Government being his only answer to my first argument from the Covenant must needs suppose that the Government mentioned in the Covenant the reformation whereof we have sworne to endeavour is understood even by himselfe of Church-officers their power of corrective Government it being the corrective part only and not the doctrinall part which he casts upon an uncertainty whether the Word hold out any such thing 2. Church-Government is mentioned in the Covenant as a spirituall not a civill thing The matters of Religion are put together Doctrine Worship Discipline and Government The Priviledges of Parliament come after in the third article The Reverend Brother replies What if it be therefore the Parliament is not to meddle with it and why And here he runs out against me as if I held that the Parliament is not to meddle with Religion an assertion which I abominate Princes and Magistrates their putting off themselves all care of the matters of Religion was one of the great causes of the Churches mischiefe and of Popish and Prelaticall tyranny But is this just and faire Sir to give out for my opinion that for which you are not able to shew the least colour or shadow of consequence from any thing that ever I said That which was to be replied unto was whether doe not the materials of the first article of the Covenant differ from the materials of the third article of the Covenant or whether are they the same Whether doth the Priviledge of Parliament belong to the first article of the Covenant Whether is that Government mentioned in the first article a civill thing or a spirituall If civill why is Discipline and Government ranked with Doctrine and Worship and all these mentioned as parts of the reformation of Religion If spirituall then why doth the Brother make it civill or temporall pag. 11. To all this nothing is answered but what if it bee Then is my argument granted And to put it yet further out of question I adde other two arguments from that same first article of the Covenant One is this In the first part of that first article we sweare all of us to endeavour the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government where all know that the words Discipline and Government especially being mentioned as two of the principall things in which the Reformed Religion in that Church doth consist signifie Church-Government