Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	good_a	life_n	see_v	9,943	5	3.4753	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44866	A vindication of the essence and unity of the church catholike visible, and the priority thereof in regard of particular churches in answer to the objections made against it, both by Mr. John Ellis, Junior, and by that reverend and worthy divine, Mr. Hooker, in his Survey of church discipline / by Samuel Hudson ...	Hudson, Samuel, 17th cent.	1650 (1650)	Wing H3266; ESTC R11558	216,698	296

he speaks as well of in particular Church as of the general And to avoid the dirt of this Fort or A●b●●●●● is he ta●● it viz. 1 Cor. 12.28 He brings in two significations of the word Apostle which worth alone saith he is the ground of the Objection And saith if we take the word for such Officers as were sent out with commission from any Church upon special occasion which is the literal signification of the word and is so taken 1 Cor. 8.23 of Barnabas and Phil. 2.25 of Epapbroditum so the Argument hence were voided Answ But there is not the least probability that the Apostle in setting down the Officers of the Church both extraordinary and ordinary should set down occasional messengers first before Prophets and Teachers And in Ephes 4.11 keeping the same Order should preferre them before Prophets Evangelists Pastours and Teachers And leave out in both places the highest office in the Church viz. Apostleship especially considering that the Apostle there doth not set down the Officers ●aptim promiscously but addeth an ordinal numeral with them first Apostles secundarily Prophets But again If it be taken properly in that he applieth his speech particularly though not exclusively to the Corinthians ye are the body of Christ to wit ye are a particular body and members in particular and so Chap. 3.21 22. All are yours whether Paul or Apollos or Cephar or life or death all are yours and ye Corinthians Christs Where all are the whole Churches and each Churches in particular as their occasions require each in their order He might also have said and each particular member So that the sense is saith he he hath given or set in the Church i. e. in this Church of Corinth and so in that of Ephesus c. Some Apostles c. as their need shall require yet not therefore making them one external society among themselves As some general Officers make not England and Scotland one Kingdom Answ M Ellis goes upon a mistake in all his book The Presbyterians say not that the Church-Catholike visible is one external constant actual society but habitual or in actu primo or constantly and actually in actu secundo sive exercite the regiment is exercised in the particular Churches or vicinities yet hath the whole Church or some great parts of it some common interests that may require to be handled in Synods and Councels by their combined or delegated Officers occasionally and those Officers therein act not as private men but as Officers and may exert their indefinite habitual power annexed to their office for the good of the whole or of so great a part of the Church-Catholike as did delegate them And as for the parallelling Apostles and Prophets in this case with life and death it is not equal for God did not set life and death as Officers in the Church but they are general accidents to the whole world over-ruled by God for the good of his people All things work together for the good of them that love him But in that he grants the word Church to extend to Corinthians and Ephesians c. he must grant it to comprehend all the Churches as well as them and that they all are one Church habitually having then some general Officers over them viz. Apostles Prophets Evangelists and Teachers and the same Apostle the same Prophet and the same Teacher if need required in any of them But fearing he could not keep that battery he retreats to a fourth and saith that though by Church were meant the Church-Catholike visible yet it follows not that because it was so then and in respect of the Apostles that therefore it was to be so to the end of the world and in it self pag. 37. Answ it is true it was not Christs minde that the extraordinary office of Apostleship should continue there were to be no more such men of extraordinary gifts and divine immediate mission of an infallible spirit that had actual regiment over the Churches of the whole world without any delegation from others but by immediate commission from Christ But how comes that which was an integrum in the Apostles daies to be now sublimated into it genus and lose the integrality and so prove a second notion existing only in intellectu nostro Did it cease to be one body as soon as the Apostles were all dead seeing the same doctrine worship laws discipline enrowlment by baptism confirmation and communion in the Lords Supper continued still and the liberty of all the members of the whole Church to communicate in these in any place of the world where they become though but occasionally continue still And by the same reason the habitual power in actu primo which the Officers have to dispense the Ordinances of God may be drawn forth in any part of the Church in actum secundum upon an occasion and call according to their measure which the Apostles had habitually and actually every where both in actu primo secundo extraordinarily Yea but saith he the Churches were not one in themselves but one in the Apostles and that by accident as England and Scotland were one in the King because he governed both Israel and Judah in David the whole world one in Nebuchadnezzar But they are not therefore one considered in themselves Vind. p. 37. Answ I grant the Church was but accidentally and temporarily one in regard of the Apostles but integrally one in it self It was not one because that they were set over it but it was one in it self integrally because Christ is set over it and therefore they by commission from Christ were set over it extraordinarily for the present good and necessity thereof An Empire being made one under one Emperour hath imperial laws and constitutions which being divided under divers governours it loseth again and ceaseth to be an Empire but the Church hath the same laws under the same head that it had then and ever shall have The world was one Empire under Darius by imperial laws not because the three Presidents were set over it neither did it cease to be so by their death or ceasing So c. But fifthly saith he though we grant that while the Apostles were living there was one body of Officers over the whole Church and so in respect of them the Church might be said to be one governed body yet it was never one governing body for whilest the Apostles lived the universal governing power was committed to the Apostles only and not with them to any other Officers or Churches no not to all the Churches together but they with their Officers were all in subjection to them Answ I acknowledge the Church-Catholike was never one governing body although M. Ellis is pleased to set down that expression in capital letters in the frontispiece of his book and upon the top of every page and in divers other places as the opinion of the Presbyterians But where doth he finde any such expression in

certain people And as the Faithful in respect of their community between them must and ought to perform the offices of love one to another though of different societies so the Ministers in respect of their communion must and ought upon occasion to perform Ministerial offices toward the faithful of distinct societies Trial of new Church ●ap p. 33. To the same purpose is that of Crakenthorp Episcopi omnes quà Episcopi universalis Ecclesia pastores sunt jure Divino sic pastores sunt Episcopus item unusquisque particularis sua Ecclesia pastor est non quà Episcopus sed quà Romanus aut Alexandrinus Episcopus nec jure Divino sed humano solum Ecclesiastico pastor sic est Cura omnium ovium quà Episcopi sunt ad omnes spectat saith Salmas Praeter peculiarem curam quam singuli habent pastores suarum Ecclesiarum generalem etiam quadantenus habere censendi sunt universalis Ecclesiae in his rebus quae ad salutem bonum omnium Ecclesiarum cedunt Apparat. 270. For saith he as in the natural body the particular members have a double office one general and common for the defence and service of the whole body and another special and proper speciale ac proprium so it is in the Church It was the commendation of Athanasius by Basil in Ep. 7● Tantam geris omnium Ecclesiarum curam quantam ejus quae tibi peculiariter a Domino tradita est Secondly Sect. 6. It appears by the subject matter whereabout the office of the Ministery is exercised viz the Ordinances of God the Word and Sacraments and Praier the good news of the Gospel the profers promises and precepts which equally pertain to all parts of the Church-Catholike Therefore their function is set out indefinitely in reference unto the subject matter of it and not the people to whom they dispense them A Minister is an Ambassadour of Jesus Christ and is in office habitually to the whole Church and though he be set to lie leiger in a particular Church yet the subject of his office reacheth to the whole Church and not that place only yea to all that are capable of reconciliation for the Ministery is the Ministery of reconciliation and even when he delivereth his Embassage in his own Church he is to deliver both profers promises and precepts indefinitely to strangers of other Congregations yea of forreign nations if they come into his Congregation Suppose a Mayor of a Corporation should send abroad his Serjeants to summon the whole Corporation to a general Court and for expediency should send one into one street another into another a third into a third street if any of these serjeants in their walks should meet a freeman that dwelleth in another street ought he to forbear to summon him because he dwels not in his particular walk seeing he is an indefinite Officer to the whole Corporation or is that summons without authority because the man dwels out of his particular limits seeing the businesse concerns all Surely no he ought to exert his general habitual power of his office and summon him So seeing Gods message is general to all though the Ministers who are indefinite Officers be setled in particular Congregations for expediency yet they have power by vertue of their office to deliver it to any Christian that God offers them an opportunity to preach unto It is unreasonable that seeing the message is indefinite and concerns all in general the commission to deliver it should be but particular But I shall touch upon this in the second question Thirdly It appears by the end of the Ministerial function viz. to encrease and edifie the body of Christ not only the invisible body but the visible also by converting such as do not as yet beleeve the Gospel And this was a great part of the work of the Ministers in the primitive times but how could they baptize those they had converted when the Apostles and Evangelists were dead if they had power to baptize only their own members And this work as there is occasion offered lieth on Ministers still for the office of the Apostles and Evangelists is ceased and yet many remain still out of the Church Indeed while the Churches of New-England constitute Churches of members already baptized this difficulty appears not but if they come to convert natives how shall they be baptized but by an Officer of the Church-Catholike for they are members of no Congregation either they must admit them members of their own Congregation and then baptize them as their members as I perceive their practice is for which practice we finde no precept or precedent or intimation in Scripture or else baptize them into the Church-Catholike and then admit them members of their particular Congregations and yet that will not stand with this opinion or else they must grant them liberty to gather into a Church-Entitive as some call it and so make them capable of choosing Officers and of being a political body before they be baptized but neither will this stand with our brethrens principles but should this latter be granted who shall ordain a Pastor over them Shall unbaptized persons lay on their hands on them See more of this Q. 2. S. 2. Also the feeding and edifying of the body already converted requires that this power of the ministerial function should be indefinite for the minister of any particular Congregation through sicknesse or absence or the like occasions may not be able to afford sufficient spiritual food to his own people neither Word Sacraments nor discipline without the help of single fellow-laboures or a combined classical Eldership What shall become of a Congregation in the intervals between the death of a former Pastor and the election of another or who shall ordain him if he be elected seeing all Officers of all particular Congregations in the world are but as private men to them by this opinion The end of the Ministerial function is threefold to convert into the visible Church to convert into the invisible Church and to edifie such as are converted Now this opinion cuts the two former ends quite off for they suppose them both visibly and invisibly converted before they think them fit matter for a Church and so before admission into a particular Congregation and then restrain the Ministers office only to the particular Congregation so constituted so that his work is only to edifie and govern such as are supposed to be truly godly and train up their children And by consequence it must follow that all conversion must be by men out of office or at least as so considered But Pro. 9 3. Wisedom sends out her maidens to call in those that are without viz. the simple and that want understanding The Ministers by vertue of their office may exhort and entreat and summon ●n to submit unto Christ such as refuse and are unwilling and such as against whom they continuing perverse they are to shake off