Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	bishop_n	church_n	pastor_n	3,273	5	9.0845	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

the Bible be translated into the mother tongue of all Christian people Therefore wee doe also condemne the said Papists who will not allow of such translations 13 This same word of God ought to be faithfully and sincearlie expounded vnto the people by euerie Pastour and out of the same are exhortations consolations and reprehensions to be drawne whence also the gainsayer is to be conuinced and put to silence 14 This worde of GOD is said to haue life in it not that this life is placed in the letters syllables or wordes for they are to be counted witches and enchanters who attribute anie deuine power vnto the letters and woordes themselues but because it is an instrument whereby God doth make knowne vnto vs that which he will haue vs to vnderstand for our saluation 15 To conclude this is an absolute perpetuall and necessarie note of the Church namely that the purity of doctrine be maintained therin and that the pillar ground of the truth be in the same Defended by IOHN GIGORDVS Baeterrenensis PRINCIPLES CONCERNING TRADITIONS LIII 1 HAuing last of al disputed concerning the written Worde of God this present Treatise is to bee touching Traditions which some call by the name of vnwritten word and doctrine 2 Those which the Greek cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are commonly called Traditions amongst the Latines which they affirme not to bee contained in writing but to haue beene conueied by word of mouth as it were from hand to hand deliuered from one to an other 3 Now there are two sorts of Traditions mentioned in the Scriptures whereof some are commendable as proceding from the Spirit of God of which sort are those which are mentioned to haue beene receaued from Christ his Apostles others were inuented by the wit of man as those which Christ calleth the Traditions of the Fathers and the commandements and doctrines of men 4 The former of these were not at the first as being in the infancy of the church committed to writing but now since that time that they haue beene put into the writings of the Apostles they are not to be taken as vnwritten but to haue credit amongst all as being the verie written word of God 5 Of these there are two sorts for some do appertaine vnto the record of the hystorie and the things that were done as that which LVKE speaketh cap. 1. 2. of the things that were done by Christ some do appertaine vnto doctrine and that in a twofold difference 6 For some were concerning the Doctrine it selfe as those things touching the Lords Supper which PAVL affirmeth to haue deliuered as he receiued them of the Lord Some are concerning the rites and the good order of the Church as that touching the blood of thinges that were strangled the couering of womens heads that men should not bee couered in the time of praier and such like 7 Those thinges which are concerning the substaunce of doctrine are to be perpetually obserued in the Church but as for the things which apertain to outward rites they in consideration of diuers circumstāces as of time place person may bee chaunged yet so as regard be alwaies had which must be generally obserued in al indifferent things vnto that which maketh most for the glorie of God the aedification of the Church 8 As touching other traditions which haue risen from the bare will of man though they haue neuer so glorious a shewe of antiquitie holines and wisedome yet if they agree not with Gods word they are to be accounted for no better then will-worship and so they are to be vtterlie cast out with all other superstitions that are either directlie or indirectlie against Gods word Of this sort are the obseruations of the difference of meat garments daies praier for the dead invocation of Saints departed Mouckery single life and a thousand such like either foolish or impious toyes wherewith Christians are now much more burthened then the Iewes were in times past with their Ceremonies 9 For in the worshippe of God this hath bene is and shall be the onely rule Whatsoeuer is without faith is sin and that faith dependeth not vpon the inuentions of men but vpon the hearing of Gods worde and that there can be no obedience where there is no commandement 10 And seeing the minde of the Lord is onely knowen vnto himselfe it belongeth not vnto man to set downe what is acceptable or what is odious in his sight but vnto God onely who hath therefore taught vs how hee will be worshipped and would not leaue that point to our choise 11 The word of God furthermore is euery way perfect and thervnto nothing is to be added or detracted for it is able to make the man of God absolute Wherefore we do constantly affirme that we are bound onely to cleaue vnto it rightly vnderstoode and that wee must not depart one jote from the same The vnderstanding of it is to be drawen from the analogie of faith and the conferences of other places of Scripture 12 We hould that it is lawfull neither for counsellors nor Bishops nor for anie man to impose lawes vppon the consciences of men which onelie belongeth to the alone Bishop of our soules and our Law-giuer Christ or vnto the Apostles hauing his commaundement For although true Pastors and Doctors of the Church haue beene and are in the place of the Apostles yet haue not they the same commission that the Apostles had For the Apostles being immediatlie inspired by the spirite of God could not erre and we are bound in euerie point to beleeue them But as for Pastors and Teachers they may such is mans weakenesse oftentimes slipp and therefore they are onelie to be followed so farre as they followe Christ and his Apostles Wee condemne therefore the olde Pharisies and those which haue followed them as the Iewes who haue coined vnto vs their CABALA and manie other dotages of their TALMVD the Papists and all other false Christians who haue polluted the seruice of God with their own dreames and inuentions and as it is written ISAY 29. MAT. 15. doe worship God in vaine in teaching mens traditions Defended by IOHN RVE of CADOMA in Normandie PRINCIPLES CONCERNING COVNCELS AND FATHERS LIIII 1 VVE haue shewed in the former treatise what the authoritie of Traditions can be it followeth that wee entreat of those thinges which appertaine vnto the confirmation of them wherefore wee will first of all deale with counsels next with Fathers 2 Seeing all things in the Church of God ought to be done orderlie and that the Church is gathered out of all people and nations the parts as it were of the Catholicke or vniuersal church were not without cause deuided which parts we call particular churches 3 Whereas this diuision was by little and little framed according to the example of the Prouinces and Diocesses or seuerall jurisdictions of the Romaine Empire as both the thing it selfe and also the very names doe shew it

comming to be hidden from men so also hee would haue the time of their death for the very same cause to be vnknowen vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable conjectures Defended by IOHN VALETONVS Albenatiensis Occitanus PRINCIPLES VPON THE ARTICLE OF THE BELIEFE CONCERNING THE FAITH IN THE HOLY GHOST XLIX 1 VVE doe in this Article confesse that the holy Ghost as being the third person in the Trinitie is to bee adored and worshipped by the same faith and inuocation whereby in the former Articles wee haue confessed that the Father and the Son beeing in order the first persons of the Trinitie ar distinctly to be acknowledged and worshipped 2 The holy Ghost in this place doth signifie that essentiall power who is essentially subsisting in the Father and the Son proceeding and distinguished equally from them both in regard of the manner of his being but in respect of his essence absolutely considered hee is GOD hauing that Deitie which is not deriued by propagation from an other Godhead but is one most single and of himselfe 3 Now seing the Father neither can be separated from his Co-aeternall and Co-essentiall wisedome neither co-essentiall power who is the holy Ghost can be seuered from that wisedome but doth depend of the Father and of his wisedome there is no question to bee made but that hee doth proceed from the Father and the Sonne as from one cause 4 Where the Sonne is saide to bee begotten of the Father and the holy Ghost affirmed to proceede from the Father and the Sonne it sheweth a difference between the wisdome that remaineth in the Deitie and the power that doth outwardlie shew it selfe by the effects 5 That which both the Schoole-men and also the ancientest Diuines amongest the Latines haue written concerning the holy Ghost as being a kinde of essentiall loue knitting the Father the Sonne togeather hath brought in to religion many intricate strange and dangerous questions 6 Although the works of the Trinitie which they call outward or externall are inseparable yet in the effecting of them there is a distinction to bee obserued not onely of the persons but also of the personall actions 7 The proper operation of the holie Ghost is to effect in deed in his time and manner those things which the father hath determined to dispose by his Sonne that is his aeternall wisedome and to execute by the power of them both that is by the holie Ghost 8 Yet are we not to thinke that the holie Ghost dooth worke anie thing with the Father and the Sonne as an instrumentall or a ministeriall cause but without anie inaequalitie and immediatlie in respect of them both worketh all things together with them 9 The power thereof did then shew it selfe when as the world was to be created of nothing and afterward in his prouidence whereby he hath vnto this day and euer shall as long as the world standeth preserue the same both by ordinary and extraordinarie meanes 10 The effect thereof furthermore is to woorke in the harts of men which is done manie wayes for some he maketh apt and readie to practise morall vertues not by chāging but by repressing their naturall corruption others by his especiall power hee doth make meete to vnderstand and bring to passe great matters all which doe properlie serue for the conseruation of mans societie although that the effects of these guiftes are otherwhiles also behoofull vnto the Church 11 Sometimes also he goeth farther in bestowing vpon some the knowledge of his heauenlie truth with other supernaturall guifts as of Prophesie and healing to be brief he doth after a sort sometimes enlighten not the vnderstanding onlie but euen the will of some who yet are so in the Church as it will one day appeare that they were neuer true members thereof 12 Now his sauing power doth onelie manifest it selfe both in the congregation of his elect and also in euerye particular member of his mysticall bodie whence it commeth to passe that the Church alone is holie and the beleeuers onlie properlie called Saints 13 Hee dooth therefore in part bestowe the very same guifts vpon his elect whereof some of the reprobates are partakers but adioyning thereunto the grace of a good conscience and of perseuerance So the holie Prophetes and Apostles in times past haue left vnto vs by the inspiration of the holie Ghost the scriptures contained in the bookes of the olde and new Testament After this manner also manie haue beene indued with the guift of woorking miracles and all faithfull Pastors and Teachers haue bene in all ages bestowed vpon the Church and indued with necessarie guifts 14 Now the guifts whereby the holy Ghost doth properlie distinguish the church from the world are those vnrepentant guifts which hee bestoweth onlie vpon his elect namelie the effectuall enlightning of their minde and the guift of perseuerance the effect whereof is true faith applying Christ with all his benefites vnto the saluation of euerie one that beleeueth seuerallie whereunto is vnseparablie joined sanctification whereby wee are drawne sincearlie to loue God and our neighbour 15 That worke which was the most excellēt of al other namelie both the creation of the fleshe of Christ in the wombe of the Virgine and also his most perfect sanctification whereby his humanitie was annointed with all kinde of gifts that were meet to performe the office of the Mediatour proceeded from the same power Wee detest therefore all those who denie that the holie Ghost is to bee worshipped by one and the selfe same faith and inuocation with the Father and the Sonne those who hold that hee proceedeth onlie from the Father together with such as denie him to be coaeternall and coessentiall with the Father as the Macedonians the Arrians those who distinguish him from the Father onlie in name and not in person as the Sabellians those also who affirme him to bee but some created motion and power to be breif we detest al those that do anie wise withstand either the true coessentiall and coaeternal Deitie of the holie Ghost or his proceeding from the Father and the Sonne Defended by IOHN NISSOLIVS Semenensis Occitanus PRINCIPLES VPPON THE ARTICLE I BELEEVE THAT THERE IS A HOLY CATHOLICK CHVRCH L. 1 OMitting in this place the questiō whether there be a Church or no as an vnnecessarie point we will rather see what the Church is 2 The word CHVRCH taken from the common custome of publick affaires where the people beeing called by the voice of a cryer did meet together began euen from the verie time of the Apostles the name of Sinagogues being left vnto the Iewish conuentions to be applied vnto their meetings who embracing the voice of the Gospell were wont to haue publick assemblies for the vse of Religion 3 Now the thing it self signified by this word is drawn farther that is to expresse the companie of those who being raised vp from the

5 The principall and chief end therefore of the holie Ministerie in respect of saluation was alwaies one namelie the laying open of Gods goodnes touching the saluatiō of men by meanes of the free couenant made in Christ onelie who both before and vnder the rudiments of the Law was shadowed and manifested in deed in the fulnesse of time 6 Yet of this holie ministerie both before and vnder the law there were three generall parts namely to teach to sacrifice to blesse as might be shewed by many testimonies of the scripture vnder the name of sacrifice we vnderstand all sorts of rites as vnder the name of blessing wee containe publike prayers 7 Of the holy doctrine there haue beene two kindes namely the law denouncing judgement and death the Gospell offering life freelie giuen vnto the repentant 8 Yet is it not properlie the lawe but the transgression thereof that doth kill 9 The Legall ceremonies were certaine appurtenances both of the law and the Gospell wherin as in a glasse were to be seene though in a contrary regard both the cursse of the law and also the blessing of the Gospell 11 The ministery of Moses notwithstanding compared with the ministery of the Gospell is for three causes called the ministery of death The one because that the lawe written was giuē by Moses whereby death was more manifestly layde before the eyes of sinners then euer before 12 The other because Moses did labor much more in setting downe the Lawe then in opening the promises of the Gospell that men might learne by the terrors thereof to frame thē-selues vnto the receiuing of perfecter things that were to be manifested at the time appointed and not place the hope of saluation in these rites Thirdly because the Lawe indeed dooth point out the disease that bringeth death but doth not heale it yea rather encrease the same through our falt in that it requireth of vs the execution of the Commandements and giueth vs not abilitie to performe them 12 But in the Gospell the picture whereof in a sorte was that externall worshippe of the Lawe God giueth by his holy spirite the abilitie to performe the promise of the same that is the power to repent and belieue And therefore the preaching of the Gospell is called the spirite ingraffed in our heartes but the Lawe is tearmed the dead letter that is a dead writing engrauen in Tables of Stone 13 Wherefore the Ministery not onely of the olde but also of the newe Testament was ordained not by men but by the Lord who both instructed and also called both the Patriarches and also Moses Aaron to exercise the same and afterwarde declared to Moses the rule and the forme thereof as hee would haue it executed among his people wherevnto it was not lawefull to adde or to detract any thing 14 And because the Lord fore-sawe the negligence and the wickednes of the Priests hee did therefore ordaine in the auncient Church both before and vnder the lawe not onely an ordinary which vnder the lawe was especiallie assigned vnto the Tribe of Leuy but also an extraordinary that is a Propheticall ministerie vnto whome the Priests and Kings themselues were to yeld obedience and whose office was to teach the whole people partly by a more exquisite exposition of the lawe and partly by terrifiyng the disobedient by fearfull Reuelationes of Gods judgments and comforting the godlie by most louing promises 15 Their ministerie was extraordinarie for although there were certaine colledges of Prophets when and as often as it pleased God yet were they not apointed by man neither did they leane vpon any ordinarie calling Briefly God did enspire with his Spirite whome it pleased him respecting therein neither sex nor calling 16 Both these Ministeries did the Lorde promise vnto his people by MOSES and withall shewed how false Prophets whome the people were to take heede of might bee discerned from the true whome they were to heare 17 The Lord ordained this Ministerie of men not that he was compelled thereto by any necessitie but that therby he regarded mans infirmitie 18 Yet he neuer vsed it in such sort as hee would giue his owne glorie therevnto that is the authoritie to performe those thinges which the diuine power alone bringeth to passe but he effecteth externall things onely by his Ministerie performing those thinges by his owne inward power alone which were declared vnto the senses of the hearers by the outward ministerie of men 19 Therefore hee performeth what he thinkeh good inwardlie in the vnderstanding and will of man when and as often as it pleaseth him even without the externall ministerie but he who ever neglecteth the ordinarie ministerie or by vnbeleefe doth seuere the inwarde force from the outwarde administration that man tempteth God sheweth himself vnworthie of his grace But as for those that any wise ascribe the proper worke of God vnto the ministerie of men they are to bee accounted meere superstitious and even plaine Idolators Defended by ARON CAPEL an English-man of London PRINCIPLES TOVCHING THE MINISTERS OF THE WORDE VNDER THE GOSPEL LXXIII 1 BEcause God by means of his Ministers from the beginning of the world vnto this day hath with the word of life sustained man being fallen the order both of time and doctrine requireth that seeing we haue in the former Principles spoken of the Ministerie which God ordained in his Church both before and after the law We now deale with that Ministery which Christ after the abolishing of the law appointed in these last times to be in the Christian Church 2 And to the end that the summe and the truth of the whole matter may be more clearely set downe we affirme first of all that there are three sortes of Ecclesiasticall functions to be gathered out of the holie Scriptures For some doe attend vpon the preaching of the word of which sort were Apostles prophets Euangelists and at this day Pastors and Teachers Others haue the ouersight of the gathering and right distribution of the Church goods The third sort doe watch ouer the manners of men in preuenting offences and preseruing the right gouernement of the Church 3 Christ therefore as the Son and the soueraigne Lord and gouernor of his Fathers house did not only perfectlie set downe the doctrine of the couenant but also declared by what callings hee would haue his Fathers house that is the Church to be gouerned 4 And therefore he himselfe as PAVLE saith gaue for the worke of the Ministerie and the knitting togeather of the Saints some Apostles some Prophets some Euangelists some Pastors and Teachers 5 Neither is it to bee inferred either that all these callings were ordained to bee perpetually in the Church or yet on the other side that all of them were to continue but onely for a time 6 Now all these names as also the name of Elders and Deacons are sometimes in a general signification attributed vnto al those who haue the ministery of

the word committed vnto them and sometimes they do declare dictinct and peculiar functions in which sense we take them in the treatise following 7 Of these fiue the three first were temporarie hauing also euery one of them a distinct Ministerie and they were peculiarlie called Apostles Euangelistes and Prophets as being appointed for the planting of the Church throughout the worlde by the publishing of the newe couenant The other two callinges were perpetuallie to remaine vnto the last comming of Christ 8 The chiefe and most excellent of all these were the twelue Apostles vnto whose number PAVLE was afterward called as it were the embassadors of God who were elected and admitted neither of men neither by men but of Christ immediatlie that all of them being of equall authoritie amongst themselues should become the Maister-workman of the building whereabout they were to be imployed beeing strictlie tied vnto no certaine congregation 9 They therefore as they were lead by the inspiration of the holie Ghost or by some peculiar commaundement of God traueling thorow many countries preached the grace of Christ euerie where vnto all men the which they both confirmed with miracles and sealed by the administration of the Sacraments They also committed the churches which they had planted to be gouerned by their Pastors and Doctors as time and place would permit this office being faithfullie performed by them and they being called out of this life the Apostolicall calling also ceased 10 Hence it appeareth how vaine and detestable in all godlie eares is that voice of the Romishe Prelate who is not affraid to professe himselfe an Apostle by vertue of his tyrannicall succession and is not ashamed vnder the fayned pretence of PETERS Primacie to call himselfe chief or Prince of the Apostles amongst whome there was none either greater or lesser then other and euen the heade of the whole Church 11 It is out of controuersie that all those were called Prophetes who by the inspiration of Gods Spirit forsawe and fore-told things to come whose calling before the comming of Christ was when the Priests grew negligent to direct the faith of the Saints vnto the promised saluation and also both to raise vp the godlie to beat down the disobedient by their diuine reuelations So also at the beginning of the preaching of the Gospell they were called Prophets who were indued with a peculiar gift of reuelation or diuine wisdome wherwith God would at that time adorne his Church of this sort was AGABVS the foure daughters of PHILIP the Euangelist mentioned in the Acts of the Apostles and others vndoubtedlie not a few 12 Sometimes notwithstanding the woorde PROPHET and Prophesying in the Scriptures are taken in a manifold sense and signifie all those in generall who execute the function of the Pastor For in this sense the Apostle saith He that prophesieth aedifieth the Church exhorteth comforteth reproueth the contrarie doctrine 13 Vnder the name EVANGELISTS are vnderstood those whome the Apostles vsed as their companions and fellow labourers because they themselues were not sufficientlie able to performe euerie work in all the Churches of this sort was TIMOTHIE and TITVS SILVANVS and others 14 Now their office was to performe the worke begun or otherwise committed vnto them by the Apostles as it is manifest especiallie out of the Epistles of PAVLE to TIMOTHY and TITVS whose calling was also temporarie Those foure in like sort are called Euangelists in a more strict signification whose seruice the Lord vsed for the writing of the storie of the Gospell and describing the beginning of the Christian Church 15 There remaine two callings belonging to the Ministerie of the word to wit Pastors and Doctors who are distinguished from the former in a three-fold respect first in that they are not immediatlie but haue bene euer since the time of the Apostles ordained by the ministery of men according vnto that forme whereof wee shall speake Secondlie in that they are tied vnto a certain congregation lastlie because the Lord hath ordained both these functions to be perpetuall in the Church 16 The proper the peculiar function of the Doctor is to teach the doctrine of true Religion by the faithfull interpreting of the Scriptures to defend the same against the gainsayers and to gouerne the Ecclesiasticall schooles 17 Nowe the Ministerie of Pastors as of the Priest in times past consisteth in three points First not onlie in the simple laying open of the propheticall and appostolicall doctrine which wee sayd to bee the office of the Doctors but also both in the priuate and publick aplication therof by sinceare and diligent teaching reproouing correcting and instructing Next in the administration of the Sacraments which are come in place of the legall rites brieflie in conceauing publick prayers which is not the lest part of the Ecclesiasticall ministerie 18 The administration of the worde also is committed vnto the Elders peculiarlie soe called whome Paul doeth especially expresse by the name of gouerners but not simply to that end for the which it is committed vnto the Pastors and doctors For they doe not administer the worde either publicklie vnto the whole congregation or priuatlie vnto some but haue authoritie to administer the ecclesiasticall censures together with the Pastors by reprouing rebuking and binding if necessitie so require those who by due tryal are found to walk inordinatly in the Church being such as cannot be otherwise amended which is don not that sinners should perish but contrariwise that being humbled at least by shame they may returne into the right way 19 These together with the Pastors though distinguished by their function as wee said are some times called by a generall and common name of Bishoppes overseers rulers and that in respect of the flocke which they are to rule and gouerne 20 DEACONS peculiarlie so called are those who haue the charge both of the receauing and also of the orderlie distribution of the almes and the administration of the rest of the Church-goods and the applying of them to the necessitie of the poore other holie vses amongst which number in times past were reckoned the companie of widdowes beeing appointed especiallie for the manifold necessities of the poore 21 Nowe it is vnlawfull for anie man to intermeddle with these holie functions except he be rightlie called a lawfull calling is that whereby according to the order instituted by Christ anie man of whose life and doctrine there hath bene a diligent and a precise examination had is by the Church whereunto he is appointed the name of God beeing in all singlenesse and sinceritie called vpon chosen as it were by the voice of the holie Ghost speaking in the mouth of the Church 22 In these kindes of elections whether they be done at once in the same tenour time and place which vse being at the first in a holie sort practised in the Church was afterwarde made dangerous by couetousnesse and ambition or in diuers actions times and places it