Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	antioch_n	apostle_n	elder_n	2,819	5	9.5165	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76812	The covenant sealed. Or, A treatise of the sacraments of both covenants, polemicall and practicall. Especially of the sacraments of the covenant of grace. In which, the nature of them is laid open, the adæquate subject is largely inquired into, respective to right and proper interest. to fitnesse for admission to actual participation. Their necessity is made known. Their whole use and efficacy is set forth. Their number in Old and New Testament-times is determined. With several necessary and useful corollaries. Together with a brief answer to Reverend Mr. Baxter's apology, in defence of the treatise of the covenant. / By Thomas Blake, M.A. pastor of Tamworth, in the counties of Stafford and Warwick.	Blake, Thomas, 1597?-1657.; Cartwright, Christopher, 1602-1658.	1655 (1655)	Wing B3144; Thomason E846_1; ESTC R4425	638,828	706

be aright managed and that they should have that inspection as the Kings of Judah had to rectifie what they find out of order but not to pull down any thing that Jesus Christ had raised up no more then the praise-worthy Kings of Judah did that which Moses had prescribed especially seeing the Lord Christ even in the space of those forty daies before mentioned asserting his pleni-potentiary power that he had received from his Father and giving power to his Church declares it to be of that lasting tenure to continue to the end of the world Matth. 28.18 19 20. And because these words which import this continuance are variously interpreted and some will understand them with limit to the end of the Apostles age seeing the age of a man is often set out by the word seculum the sports at Rome which were seen once in mans age were called ludi seculares and so we have this text against us But against this interpretation let the Reader observe 1. The frequent use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of the world by this Evangelist chap. 13.39 The harvest is the end of the world ver 40. So shall it be in the end of this world ver 49. So shall it be in the end of the world and Matt. 24.3 Tell as when shall these things be what shall be the sign of thy coming and of the end of the world none of all which can be understood of the end of one but of all ages 2. Let the context there be considered Christ there promises his presence in the work of discipling all Nations but that was not the work of one age onely many ages are past over and yet many Nations are not discipled His presence is promised in the Word and Sacraments which must have their continuance till Christs second coming 1 Cor. 11.26 The Apostles words Heb. 9.26 may well serve for a comment on these words of our Saviour the alone place as Gomarus notes where this phrase is used excepting the texts out of Matthew mentioned But now once in the end of the world he hath appeared to put away sin by the Sacrifice of himself There are two ages of the world one determining upon Christs suffering resurrection and ascension the other commencing at that time and concluding at the end of all time and therefore the space betwixt Christs first and second comming is ordinarily called the last daies Christ dyed at the consummation of the first and the promise of his presence is made till the consummation of the second and the power given and received is no otherwise temporary Cauti 2 2. Neither is this to make for the prejudice of the office of ruling Elders Ruling Elders not hereby prejudiced Various opinions concerning them concerning whom there is in the Church so hot dispute Some own no such power but make it to be a new device not heard of before this last age Others plead a divine right for it and produce Scriptures that appear to speak very fair that way though they meet with very shrewd objections A third not insisting upon any such formal institution being jealous that the texts held forth will scarce bear it out yet concluding that the whole body of the faithful have their interest in government Church Government being neither Monarchical nor purely Aristocratical but mixt with a Democraty they bring in ruling Elders not as officers set up by any immediate institution but as representers of the people So that as Knights appear in Parliament not in their own names as the Peers of the realm heretofore have done but in the name of the respective Counties and Burgesses in the name of their respective Corporations so ruling Elders chosen by the vote of the people have no other power but what they exercise in the name and right of those that set them up Pastors have their power primitively vested in their own persons by immediate appointment of Christ Jesus These have power by way of delegation from them that authorize and appoint them others yet are not at all displeased with this power but upon neither of the former grounds but as a prudential course for the more easy and orderly regulating of the affairs of the Church in case either the chief Magistrate shall set them up or the Church it self by his appointment allowance or connivance Asserting a liberty in the chief Magistrate or Church for this purpose That as in the Jewish Sanedrim there were of the people appointed to assist the Priests both in civil and sacred affaires so when nothing to the contrary appears in New Testament-times it may be still so provided As the Church might set up some to determine Controversies and prevent law-suits 1 Cor. 6.4 and might appoint a brother to be joyned with Apostles to receive and disburse the Churches Alms 2 Cor. 8.9 10. And the Church of Antioch might delegate some to be present at the debate and determination of the Apostles and Elders of Jerusalem in a case then controverted Act. 15.2 so it is not unlawful with prudent limits to appoint some that may be assistant to carry on Church Government I shall not determine on what bottome it is safest to fix them I onely say that I do not see how the Church can well want them And though Mr. Mede whom some adore as their oracle for antiquity Apparet ex his quae diximus in munere adsessorum qui nonnullis in locis in usu sunt quos distinctionis causa temporarios aut laicos praesbyteros appellare possumus nihil esse quod possit reprehendi Non deesse in pia antiquitate exempla quae si non plane conveniant certe ad hunc morem accedunt Quae urbs si non prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe praecipuos ejus defensores edid●t and all deservedly magnifie calls it a new device yet Grotius of no lesse esteem speaks with more favour Imper. Summar potestat circa Sacra Cap. 11. After a large discourse about them He saith that it appears by that which we have said that in the office of Assessors which are in use in some places whom for distinction sake we may call temporary or lay Elders there is nothing that may be blamed Affirming further that there is not wanting in Sacred Antiquity examples which come very near to this custome though not wholly up to it Neither does he make Geneva with some others the first Authors but onely the chief defenders of this order instancing in the benefit that may hence arise both respective to the civil Magistrate and Church Pastors The second of these with me is very rational and being fixt upon that bottome though those exceptions hold that are usually taken against those texts on which their Divine autority is usually built yet the order may still stand and those negative arguments which are brought against them from the Apostles inscription of his Epistle to the Philippians directed to

d Utrum Sacerdos debeat denegare corpus Christi peccatori petenti whether a Priest ought to give the body of Christ to a sinner seeking it part tertia quaest 80. Art 6 without mention of any other in power for it The Fathers were also of the same judgement we need not quote testimonies from them of exclusion of men from the Sacraments he that will be furnished let him read Mr. Gillespy Aarons rod lib. 3. cap. 17. And we read of no other joyned with the Minister for that work Dionysius Areo pagita who is reckoned amongst ancient Writers though not of that standing to be Pauls Scholar Hierarch Eccles cap. 3. pag. 3 having spoken of those that were possest with Devills and tormented called Energumeni and of flagitious persons saith e Primi igitur isti quidem rectius quam illi Ministri officio voce separentur Let these therefore first and much rather then the other be separated by the voice and office of the Minister It was then accounted to be his office to see to that work That of Chrysostome frequently quoted for exclusion of scandalous persons from this Supper speaks fully to the power of dispensers for it Homil. 83. in Matth. Let no cruel one no unmerciful one none any way impure come unto it I speak these things to you that do receive and also to you that do administer even to you this is necessary to be told that with great care and heedfulnesse you distribute these gifts there doth no small punishment abide you if you permit any to partake of this Table whose wickednesse you know for his blood shall be required at your hands Other reformed Churches place for the greater part this power in the Eldership preaching and ruling Elders joyned together in Consistory Those of the independant Congregational way judge it meet that the whole Church even all the body of the faithful should have their vote in it The best way for the discovery of truth is to hear what each part have to say for themselves and then to examine proofs brought together with inconveniencies that may be objected and are like to follow from any one of these by whom power is claimed and lastly to pitch upon that which we judge to be most suitable to Scripture and to answer the inconveniences charged upon it For that party that can speak most of reason according to Scripture-rule and whose way is followed with fewest inconveniences may in all reason lay the fairest claim to it But to do this throughly were an endlesse labour in which we might take in the whole dispute about Church Government which would be an outlet farre bigger then this whole work Those that vest the Pastor in this power say 1. He is the steward of the Mysteries of God 2 Cor. 4.1 Allegations for a Ministers sole power And as stewards in great families have the care of ordering the food of the whole household so they being called to this honour are to have the like power in the Church of God 2. They alone are to dispense this ordinance as upon a manifold account may be made good and in due place God willing shall be spoken to 3. The administration of Sacraments belongs to the power of order wherewith Ministers are solely vested and not to jurisdiction as is granted and therefore his prudence must guide him in discerning the parties that are to partake of it A faithful and wise steward discerns the season when to give portions of meat to the household Luk. 12.42 as also the persons to whom he is to impart it This learned Mr. Jeans saith is the opinion of the Schoolmen though he is pleased to say They are extreamly out in it in denying the debarring from the Sacrament of the Lords Supper to notorious offenders to be an act of jurisdiction and and so they saith he put it into the hands and power of a Minister to deny it those that he judgeth to be gosse and scandalous sinners pag. 46. quoting a full and pertinent passage out of Suarez in tertiam partem Thomae tom 3. disput 67. Sect. 3. Haec dispensatio vel denegatio Sacramenti non est consideranda ut actio jucialis vel inflictiva poenae sed solum ut prudens ac fidelis administratio Sacramenti ideo non pendet ex testibus aut probantionibus sed solum ex ea Scientia cognitio ne quae prudenti existimatione secundum occu●entes circumstantias judicatur sufficiens ut sine inc●mmodo possit debeat negari Sacramentum This dispensation or denyal of the Sacrament is no judicial act or imposition of a penalty but onely a prudent and faithful administration of it and therefore doth not depend on witnesses or proofs but onely on such a knowledg and understanding of the thing which by a prudential estimate according to emergent circumstances may be judged sufficient that without any inconvenience the Sacrament may be denied 4. If this power be denyed to aM inister many times it so falls out that of necessity either the administration of the Sacrament must be wholly suspended which some of reverend worth have largely shewed to be of dangerous consequence or else the Minister must be necessitated to dispense it to those that are most unfit to partake of it In abundance of places no such power of jurisdiction is set up nor can be expected and food is necessary when we want a rod. Allegations for the power of an Eldership Those that contend for the Elderships power in it affirming that it belong to them and no other First distinguish of the administration of the Sacrament and admission to it confessing that administration belongs to the power of order but admission as they say belongs to jurisdiction Now jurisdiction is in Elders together with the Pastor not so narrow as to be seated solely in the Pastor nor so large as to take in all the people Secondly They dispute largely from the inconveniences that will follow in case it be left solely in the hands of the Minister or put promiscuously into the hands of the people and therefore to avoid both of these extreams they vest the whole Eldership and onely the Eldership in power with it Allegations for the power of the people Those that plead for the power of the people say First that they must in duty avoid such in their converse that are thus under censure and therefore are to have a hand in and to be called to counsel about it Secondly That in excommunication the people are to have a hand we find the Apostles direction for it 1 Cor. 5.4 and consequently insuspension and so they conclude that the power is in all the faithful I must freely professe that the first of these which hath been longest in use takes most with my judgement as that which hath most strength of reason for it and attended for ought I can yet see with least

Bishops and Deacons without mention of ruling Elders as also from the distinct qualifications required in Bishops and Deacons with their wives and families when as to these Elders there is all silence may be more easily answered in case it appear that these had not any constant standing in this work I onely here say that on what bottome soever they stand this which I have said can nothing prejudice them 3. Neither must this exempt admission to or exclusion from Cauti 3 the Sacrament from all cognizance of Church power nor quite take it out of the verge of their censures Not to be wholly exempted from all cogn●zance of Church-power though those in juridick place be not aforehand consulted or taken into association in it For though it be left solely to Pastors to discern those to whom they may distribute these Elements as it is to divide the Word and give every one his portion yet upon mal-administration they may be called to question If pro imperio they shall keep back those that are duly qualified or admit such that evidently according to Church-determination should be denyed they are liable to censure as they are for corruption or imprudence in doctrine And therefore it was well provided Canon 27. That he that shall repel any from the Sacrament upon complaint or being required by the Ordinary shall signifie the cause to him and therein obey his direction Presupposing Church power to be vested in him who for the most part was a meer lay person which might cause ruling Elders to stand more right in the eyes of some persons this was well determin'd Should Pastors be set up for this work without any appeal or controul it migbt then indeed be spoken to as a grievance Cauti 4 4. It is a Ministers wisdome if it may be to see with more eyes then his own A Ministers prudence to take in assistants and to take in to himself if they may be had assistants in this work especially to judge of men as to their conversations and to be witnesses of their promises and engagements in case admonition be needful for amendment and reformation More eyes see more then one and reason it self suggests the convenience of all helps to be taken in to lighten the burden Paul tells Timothy of the profession that he had made before many witnesses 1 Tim. 6.12 as a Motive to be constant An engagement made before witnesses carries authority with it and possesses with shame upon violation of it Thus the Pastor also shall in a great part avoid that charge of partiality that notwithstanding all circumspection he is like to suffer If any object that this is to set up officers pro arbitrio which will make way for the introduction of any upon like grounds of supposed prudence I answer this were somewhat if he should make over his power from himself by delegation being himself in office But discharging his duty in his own person he may doubtlesse take in all usefull helps Paul may make use of Tertius to write Epistles to Churches and yet not make him an Apostle Aaron and Hur may stay up Moses his hands and yet not usurp Cauti 5 Moses his place Where an Eldership is erected to imbrace them as helpers 5. Where an Eldership is erected then gladly to imbrace them as helpers in the work Happily they may think their power weakened and their right denyed in case they joyn not in it If the Pastor be of another judgement it is not yet his prudence to raise stirs about it If others come in as assistant to carry on what he might otherwise do alone he hath small cause of grievance it favours too much of arrogance and of the spirit of such as love preheminence to affect to be alone though it is ordinarily most seen in resolving and attempting to overrule all where a man confesses himself to be no more then in association with others And for those that refuse to come where an Eldership sits it argues too sullen an humour Were I an inhabitant in London or like place I should take my self to be bound to passe through all the Elderships there rather then hold out of Communion 6. In making scrutiny into the knowledge of them that offer Cauti 6 themselves to deal with all gentlenesse To proceed with all gentlenesse in tryall of mens knowledge especially towards such as have been of a more mean education many times such know that which they can scarce expresse and strength of affection is often seen in plain hearts without any great light Let these be holpen in their words and let speech be to them in words fitted to their capacity Let not a question be put of any thing save that which is needful to be known when it appears that the creation is known and particularly mans estate by creation in the image of God and his fall by sin and redemption through Christ so that the party can distinguish the Persons in the Trinity to give an account which of them is the Saviour of the world that each person is God the second God and man in assuming our nature and withall able to give an account of the death of Christ in satisfaction for sin our way of interest by believing the necessity of repentance and a new life as qualifications of those that shall be saved knowing the outward signs in the Sacrament and in some competent measure their signification and use Such may be exhorted with tendernesse to grow in knowledge but not to be kept back as ignorant ones 7. Neither is a Minister upon whisper of any scandal Not to refuse but upon known crimes Nos a Communione quemquam prohibere non possumus nisi aut sponte confessum aut in aliquo judicio Ecclesiatico vel seculari nominatum atque convictum to set Cauti 7 upon proof by witnesses much lesse to undertake the giving of oathes to that purpose as hath been observed out of Suarez But upon evidence of knowledge of a way in flagitious practices known to him and scarce doubted by any That of Austin is famous We can forbid none Communion unlesse he voluntarily make confession and be called and convicted in some Court either Ecclesiastical or Civil I know this is produced by some to prove that a single Minister may not in any case withhold the Sacrament from any person But this is a great mistake it onely proves that upon any particular charge it cannot be done without due proof and proof cannot be made without power of judicature either Civil or Ecclesiastical Aquinas quotes this of Austin Sum. 13. quaest 80. art 6. and yet he never doubted of the sole power of the Pastor in it It plainly thence appears that there were both Ecclesiastical and Civil Courts then appointed to take cognizance of crimes which some would make to be inconsistent And that Ministers did take occasion upon convictions there to deny Communion It doth no

from their wicked waies then I will hear in heaven and pardon their sin and heal the land The pardon of the Lands sinne is there in order to the removal of the Lands judgement The pardon of the sinne of the sick patient is here for his healing likewise Much more might be spoke against our adversaries use of it They limit it to Oyl olive when Scripture speaks of Oyl in general They must have the Bishops blessing upon it when Scripture hath no such thing And in Scripture he that administers a Sacrament is sufficient for the blessing of it No one word of their form is found in the Scripture They never intend recovery when that yet is the whole of Scripture-intention For a right understanding of this text in James about which most of the controversy lyes Jam. 5.14 15. opened it is not so easy to determine It stands much upon matter of fact and we are at too great a distance for any clear discovery It is ordinarily understood of a Miraculous power as that other text Mark 6.13 must be understood And the miraculous gift ceasing the rite say Divines would soon appear ridiculous and that it doth cease we need no more for proof then our own experience and in case it had constantly held it would have been look't upon as ordinary and not miraculous But I ingenuously confesse I see more difficulties attending this interpretation then I know well how to salve 1. I see not in any age of the Church any rule given to all that were sick to look after a miraculous way of healing but that they made use of it as providence extraordinarily did offer the opportunity 2. Had they had direction from God to seek for a miraculous cure it should still have answered their expectation when yet that is denied on all hands And whereas it is said that they that had this power had also with it a spirit of discerning to whom to apply it why should then the command be given to all promiscuously to enquire after it 3. Miraculous gifts were for healing of deaf dumb blind as well as sick persons as Bellarmine not impertinently observes why then are onely the sick here mentioned 4. It seems to imply that all Elders of the Church had this gift of healing which is contrary to that text 1 Cor. 12.29 30. Others understand it of a medicinal power in the oyl but all Elders were not Physicians and one oyl would not cure all diseases Some speak of it as an hieroglyphick or outward Symbol which was in use amongst the Jevves to hold out any thing that is spiritual but it is very doubtful vvhether the Apostle vvould permit much lesse can I think that he would prescribe the use of these to Christians I most readily therefore subscribe to that of Amesius which I confesse gave me great content when I found it in him that so I might not be said to be alone in the opinion a Oleum potest Synechdochice poni pro medicamento salut This oyl saith he may be taken Synechdochically for any healing medicine whatsoever And answering Bellarmines objection why direction is here given onely to the sick and not to the blind c. he saies b Consilium datur tantum de aegrotis quia non de miraculoso usu olei in genere sed de aegrotorum directione tractatur that it is given onely to them because the Apostle speaks not of the miraculous use of oyl onely but the way to deal with sick persons So that miracles where the gift was are not excluded but all means whether ordinary or extraordinary according to the Apostles prescript are to be applyed The Elders are to be sent for saith he especially for prayer and consolation but so that the use of means upon that pretence be not neglected so that it is little other than that which Christ gave in charge concerning the damsel that he had raised to life that something should be given her to eat Mark 5.43 Some as is said have made an essay to revive this custome in these times and in their visit of the sick will follow the Apostle in the letter they will pray and praying will anoint with oil likewise I would that these would give some distinct account of their proceedings 1. Whereas there are in the world so many sorts of oyl even beyond number whether any that is called oyl will serve the turn Trayn-oyl which yet in most places is readiest would sure be thought too grosse to be imployed in it 2. To what part of the Patient they do apply it and in what quantity In our colder clinates and especially in colder seasons in stead of helping perhaps this liquid stuffe may soon wrong weak persons 3. What effect they expect from it whether corporeal or spiritual or a mixture of both 4. Whether they use it as an instrument to work that which they expect upon application of it or onely a symbol for assurance that God will work If they make use of it as an instrument it must either be for conferring of spiritual grace vvhich as vve have heard is denyed to Sacramental signes or else for the obtaining of bodily health then they must see that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othervvise they are in danger not onely to use it in vain but for harm If they make use of it as a symbol or sign to assure that God will work then let them first produce a promise there the effect is attributed not to the oyl but to the prayer of faith and secondly let them acquaint us how to discern those unto whom we may with successe apply it otherwise we shall not onely lose our oyl and our labour but expose it unto scorn likewise And it cannot be expected that all should be thus healed SECT IX Orders are no Sacrament THe fourth which they would obtrude upon as is Orders or the solemn way of the call of Ministers to their functions This or rather these they will have to be a Sacrament properly so called And these Orders are divided into seven The number of orders and their divisions and offices and one of the seven is subdivided inco two so that this one Sacrament if it hit right hath gained seven more and so they have fourteen Sacraments The first of these is the office of Priesthood which they subdivide into two Bishops and Presbyters which as they say differ in order and not in degree onely as a Bishop and an Arch-Bishop and therefore must have distinct Ordinations The next is of Deacons to assist the Priest in all things which are done in the Sacrament The third is Sub-Deacons to bring the Chalice and Patin the Cruse with water and Towell to the Altar The fourth is Door-keepers to receive the Keyes The fifth Readers to read Scriptures in unknown languages The fixth Exorcists to cast out uncleane spirits The last Acolythes to carry Torches or Tapers when the Gospel is read