Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	africa_n	bishop_n	rome_n	4,127	5	6.9616	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

murmuration remaineth vnreformed And that ye may vnderstād that God doth not sanctifie a part but the whole cōsider what the Apostle faith Now the very God of peace sanctifie you not in part but thorowout spirit soule and bodie When Christ came to cast out the deuils out of the man of a legion he left not one When God by his Spirit sanctifies a man he doth it not by parts but wholly Wee know it is a point good in law that if a man keepe possession in one 〈◊〉 of the house though he keepe it not in all yet is 〈◊〉 〈◊〉 possession So is it in this though Sathan take not vp all yet if hee possesse any it is currant and will passe at the barre of Gods iudgement seate Then with wisedome and iudgement consider that this murmuring is no small sinne for it is both against the word of God and against the worke of Gods Spirit Iude in his Epistle sets it out in his colours These are murmurers complainers walking after their owns lusts whose mouthes speake proud things hauing 〈◊〉 persons in admiration And is it not thus with these Doe not these murmure against our Elders and all well-willers vnto them Haue not these mens persons in admiration Doe they not receiue the word more for the person that teacheth then for the word that is taught I haue and doe still see it by experience which are 〈◊〉 and who are 〈◊〉 to gouerne Ministers then they that are Ministers themselues which haue experience of the same calling profession and vocation Secondly in regard of the Doctrine which is in the Church who can better iudge of the Trueth of Errors of Schismes of Sects and the like As one saith Quod 〈◊〉 post elect us qui caeteris praeponeretur in sohismat is factum estremedium After one is elected which should bee 〈◊〉 ouer the rest it was done to bee a remedie against Schismes And as it is answered by consequence so it is by Scripture that gouernours of the Church ought to bee of the Clergie Therefore if you please to looke into the end of 〈◊〉 Epistle to Titut you shall finde him a Bishop and the Epistle to be directed vnto him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Titus the first Bishop of the Church of Crete Now that ye may know that Creete is not one citie make enquirie of trauailers and reade Histories if you dare not beleeue my report This Creete was an Iland lying between Peloponesu and the Rhodes It hath on the North part the sea AEgeum and Cretense on the South the sea of AEgypt and Affricke It is now called 〈◊〉 It had in it an hundred cities whereupon it was called Centabolts This Creta is now vnder the Purkes dominion here Titus was head gouernour and Bishop So though Titus bee not called an Elder yet you see hee is a Bishop and gouernour of the Church in Creta Now let vs see if we can make a Bishop and an Elder both one and then I hope you will be answered which will appeare by comparing those two verses together in the first Chapter In the fift verse a gouernour or a teacher is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter and in the seuenth verse the same is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop whereby it appeares that 's Bishop and an Elder is one and the same Now then ioyne this with that of Paul to Timothie O and you shall see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then it is manifest that the Clergie ought to bee gouernours in the Church Neither am I ignorant that Episcopus is a name giuen to all Ministers yet more vsually applied vnto the Elders For Episcopum Presbyterum vnum esse aliud nomen offecij 〈◊〉 〈◊〉 Bishop and a Presbyter are both one the one is a name of office and the other is a name of age I will conclude with this exhortation Let not any sacrifice turne mercie out of doores nor the fire of zeale drie vp the dew of charitie Let it not be said of you as Historians record of the dogges that ranne by the riuer Nilus not vouchsafing to giue a lap at the water So liue not you among vs not once submitting your selues to order nor speaking well of the gouernours The next thing that followes in order to bee handled is the propertie of the Worke. PLow vp your fallow ground The difference betweene the English and the Originall is this For our fallow ground in the English the Originall hath it new fallow For so the word niru doth import And likewise the vulgar Latine hath it innouate renew yee for the minde is to be altered and changed And this doth fitly agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth properly a change of the minde or vnderstanding And adde hereunto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an alteration of the will and purpose The summe of it being an exhortation vnto repentance as doth appeare by that of Ieremie himole Lahouah Be circumcised to the Lord uehasiru gnareloth lebabcem and take away the foreskin of you hearts that is the corruption of them which Paul expounds to be true conuersion vnto God saying Hee is not a Iew which is one outward neither is that 〈◊〉 which is outward in the flesh but he is a Iew which is one within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the circumcision of the heart in the spirit not the letter whose praise is not of man but of God And Ioel uekirgnu lebabcem Rent your hearts And our Prophet here calleth it a plowing All which doe shew vnto vs that the heart must bee torne vp by repentance and contrition as the plow teareth vp the ground This was the end that Peter aymed at in his sermon when he sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent therefore This hee sayd that the consideration of their former acte in the murthering of Christ might rent their hearts as the plow doth the earth Poenitentia est verus dolor de offensa in Deum Repentance is a true sorrow for our offence towards God For it is meete that those who rent God from their hearts by sinne should rent sinne from their hearts by true repentance There is no small resemblance betweene the plowing vp of this terrene ground and the heart obserue and you shall find them agreeing in these things 1. The plow it cuts and teares the earth one piece from another 2. It layes open the inward parts of the earth discouering the rootes within the ground 3. The turning vp of the earth causeth the weedes to dye and perish 4. It makes the mould more tender and more apt to receiue the seede Now behold the like in the spirituall plowe First as the plow layes open and discouers the rootes within the ground in like manner doth this plowe discouer the weedes of sinne vnto vs for there must be

of our endeuours I know that you will cut and slash me in your censures as meate to the cauldron yet Dicatur veritas rumpatur inuidia Let trueth be spoken and enuie burst her gall We had neede to doe by and with you as the little children did with Minerua the goddesse so esteemed by them that ruled the memorie the storehouse of discipline and of wisedome which children at this Mineruaes feast vsed to carrie new yeeres gifts to their masters making play dayes of the same to the seruice of the Goddesse whereof came this verse of Ouid Pallida nunc pueri tenerique or note puella qui bene placarit Pallida doctus erit Now Pallas Temple youth and damsels fill He that can please her shall haue mit at will Desire we your good commendations e yea we would but then wee must shew our selues refractary to established orders wrangle about formes and shadowes and shoote squibbes in the ayreat those that are in authority then we shall please you and our doctrine shal be embraced Otherwise we cannot purchase your fauour for your Motto is Wee loue such preaching But let vs see if there bee any iust cause of your calumniations which if there be it will appeare either in doctrine discipline or manners First that it may appeare that there is none in doctrine obserue these three points following First that it must be from God that is The doctrine vpon which we build our saluation must be such as God hath preseribed vnto his Church For Cursed are they that adde thereunto as is manifest by our Lord In vaine they worship mè teaching for doctrine the precepts of mens yea if an Angel should preach any other doctrine then that which God hath deliuered let him bee accursed No doctrine goes currant in the ballance of the Sanctuary but such as comes fró the bosome of the Father Then iudge if the Church of England doth erre or no fró this point namely retaining that doctrine and only that doctrine which God hath prescribed We doe not like the Papists teach you to build your faith vpon vnwritten verities Secondly as it must be from God so it must be compleat that is the whole will of God must be vsed in the Church For the whole Scripture is giuen by inspiration of God and is profitable to teach to conuince and to instruct in righteousnesse That the man of God may be perfect to euery good worke For not one syllable of Gods word must be kept backe And in this the Church of England cleareth her selfe as in the former not keeping backe any part of Gods word from the Church but freely teaching and giuing liberty vnto prosessors wholly to enioy it Indeed if we should with the Church of Rome locke vp the word in an vnknowen tongue or steale part out from it as they doe the second Commandement we were then iustly to bee accused Thirdly and lastly it must bee rightly ordered which the Church of England obserues For wherein doeth our Church offend in this For we teach Gods loue the primary cause of our saluation Christ his obedience and suffering to be the materiall cause and faith the instrumental cause Againe we teach first Election then Calling then Iustification then Glorification Therefore if there be the same which God commanded and all that God commanded and also ordered according to his will then the Church of England is not to be condemned nor refused for any thing in the doctrine thereof Seeing you haue no iust cause to complaine in regard of doctrine let vs see if there bee any in the discipline and gouernment thereof To that end that wee may perceiue this point the clearer we will obserue the discipline in three branches first diuine secondly necessary thirdly indifferent First diuine gouernment of discipline is such an order as is set downe by God in his word as Prayer the Sacraments the excommunicating of wicked persons gathering of almes for the poore and Ministers and Elders for the gouernement of the Congregation c. All which are practised in the Church of England yet they obiect that the Sacraments are not obserued as Christ instituted them For there is added the surplesse kneeling the crosse and the like But to these I answere thus First the time when Christ commaunded or ordeined these in the Church the Church was not then established and confined to any place and therefore orders could not be ordained before the Church was established Secondly they may be answered thus Christ did not say as oft as yee obserue these orders yee shew the Lords death but as oft as ye eate of this bread and drinke of this cup setting downe the subiect and leauing the ordering of it vnto the Church touching outward ceremonies Thirdly it may bee answered thus The Church hath not appointed these ceremonies as any parts of the Sacraments For then they could not bee Sacraments but when they should bee so deliuered and so receiued But now to shew that these outward ceremonies are no parts of the Sacraments They are administred sometimes with them and sometimes without them at the discretion of the Ministers And besides this obserue that when any are of this opinion that these are not lawfull Sacraments without the ceremonies that then these are denied the ceremonies though they hauc the Sacrament to the end they may know these ceremonies to be no part of diuine discipline for if they were they could not nor might be omitted In the next place behold that discipline which wee call necessary that is the vse of such things as God hath not commanded and yet they are needfull and warrantable by consequence from the word of God As for example wee haue no commandement for the manner or for me of consecrating the Sacraments yet it is necessarie that they should bee consecrated Moreouer what commandement haue wee for a forme of prayer yet it is necessary otherwise there would be a confusion in the Church Againe what commandement haue we for the buriall of the dead yet it is necessary that there should be some forme vsed that there may be some distinction betweene the buriall of Christians and dogges Of this nature are Te Deum laudamus after the first Lesson and Benedictus after the second And likewise Magnificat and Nunc demittis Also the Collects and Churching of women and the like which albeit God hath not set downe by way of precept yet they are needfull and cannot be omitted Lastly behold that discipline which wee call indifferent that is the vse of such things as may be vsed or omitted it being no vertue to vse them nor any vice to omit them Such are the Surplesse the Crosse in Baptisme kneeling at the Communion wearing a white cloth to be Churched and sestiuall dayes which things may be done or omitted as occasions may serue The Church of England doeth not like the Church of Rome tye the conscience to the

the world that hee gaue his sonne to redeeme it If God had not beene mercifull man had beene miserable and therefore saith Peter Blessed be God which according to his mercy hath begotten vs againe to a liuely hope Secondly wee are iustified sanguine vel obedientia Christi by the blood and obedience of Christ. 1. Vt materia iustitae nostrae As the mater of our iustification 2. Vt causa formalia iustificationis nostrae as the formall cause of our iustification 3. Vt causa impulsiua meritoria as the inpulsiue and meritorious cause Thus the obedience of Christ is the matter the forme and impulsiue cause of our righteousnesse From the redemption of Christ there is freedome from death reconciliation with God the gift of righteousnesse and the inheritance of the kingdome of heauen Thus all the vertue of our iustification depends vppon the life and death of Christ Neither could our death be dissolued without Christs passion nor our life restored without his resurrection Thirdly we are iustified ex fide of faith vt causa instrumentali in nobis as the instrumentall in vs whereby we apprehend the righteousnes of Christ by faith apply the same vnto vs. To cōclude it in a word here is misericordia Dei the mercy of God promising 2. satisfactionem Christi the satisfaction of Christ meriting 3. fidei faith beleeuing and thus stands our righteousnesse Which distinction the Church of Rome refuseth saying wee are iustified by an inherent righteousnesse wherein two false points of doctrine are maintained First that there is some meritorious cause in vs of this righteousnesse Secondly that we are free from sinne for so are their owne words that we are not reputed iust but are made iust indeede But to the meritorious cause in man I answere in Augustines wordes God crowneth thee but in mercy for thou wast not worthy whom God should call or being called to bee iustified and being iustified to bee glorified If thou pleade thy merits God saith vnto thee examine thy merits and see if they bee not my giftes Where then is the meritorious cause in man Hoc est non in nostris recte factis this lyeth not in our well-done deedes sed in tua bonitate situm est but in thy goodnesse O God that we are made righteous And for the perfection of iustice I answere with the same Augustine Our iustice in this life consisteth rather in the remission of sinnes then perfection of vertue Take comfort then O Christian For if God iustifie who shall condemne who is able to lay any thing to the charge of Gods chosen Why then should wee feare For tius quod non est non est poena peccatum remissum non est Ergo peccatum remissi non est poena That which is not hath no punishment forgiuen sinnes are not Ergo forgiuen sinnes hath no punishment as saith the Apostle wherefore let vs goe boldly to the throne of grace If thou wouldest bee healed hee is thy Physition if thou burnest with feauers hee is a fountaine to coole thee if thou art pressed downe with iniquitie he is thy righteousnesse if thou feare death he is thy life and if thou desirest heauen he is the way Is God thus good thus mercifull as to iustifie vs being sinners what will hee doe for vs then being iustified and this is the proper righteousnesse in this place There is a righteousnesse of sanctification for as Christ is our iustice so is he our holinesse And as many as haue put on Christ haue crucified the flesh with the affections and lustes whereby a man is righteous in his life and conuersation So saith Iohn whosoeuer is borne of God sinneth not That is as Piscator notes non dat operam peccato not giuing them to worke sinne for these two goe together iustification and regeneration as Dauid saith Blessed is the man to whom the Lord imputeth no sinne there is iustification and in whose heart there is no guile this is sanctification Happy men in whom two kisse one another where the dewes of iustification are destilled down and the sweet flowers of sanctification doe spring vppe And yet such honour haue all his Saints iustification peace of conscience ioy in the holy Ghost and sanctification of life Thus God raines downe his mercies vpon his Saints which be the Charter of heauen the couenant of grace and the assurance of glory musicke to the eares splendor to the eye odour to the smell daintaies for the tast pleasures for the sense and solace for the soule And seeing it is now high time to leaue you here will I leaue you for I cannot leaue you better then where I haue you And so I cease to speake of that which you shall neuer cease to enioy The persons now remaine to bee spoken of lacem you but I passe ouer this with silence hauing spoken of them before And now I call heauen and earth to record that this day I haue set before you life and death a blessing and a curse and haue sounded out the voyce of Boanarges and the voyce of Barnabas by the voyce of Boanarges I haue laboured to plowe vppe your sinnes in the doctrine of repentance by thundring out Gods iudgements in the voyce of Barnabas I haue laboured to helpe you to reape the haruest of Gods promises in the voyce of consolation and in all this I haue not beene partiall neither fearing the great nor fauouring the meane And now all I desire at your hands is a thankefull acceptance of my paines and a ready obedience of my exhortation which if I finde I shall thinke grace to be in your soules zeale in your hearts iustice in your handes and holinesse in your liues and so looking for the haruest of my labours I commit my words of exhortation to your practise and my wordes of consolation to your comfort and your selues to the blessed trinitie to God the father which loned vs so sweetly to God the Sonne that bought vs so dearely and God the holy Ghost who sanctifies vs so purely three glorious persons but one immortall incomprehensible onely wise God be giuen and ascribed from men and Angels in heauen and earth with soule and spirit all praise honour glory might dominion and maiestie at this present hencefoorth and world without end Amen 6 JY 53 Esa. 44. 3. Man patt with all creaturs Obserue Luk. 16. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pto. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man a diuine earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 15. 5. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 4. 23. 〈◊〉 4. 14. Heb. 13. 9. Luk. 21. 34. Re. 1. Rom. 10. 10. Psal. 112. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King 22. 31. Iohn 13. 2. Esa. 29. 13. Matth 13. 9. Matth. 7. 17. Leuit. 22. 19. Exod. 23 2. Heb. 10. 22. Heb. 12. 24.