Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	authority_n	scripture_n	tradition_n	2,708	5	9.1860	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34020	Gospel order revived being an answer to a book lately set forth by ... Increase Mather ... entituled, The order of the gospel, &c ... / by sundry ministers of the gospel in New England.	Colman, Benjamin, 1673-1747.; Pemberton, Ebenezer, 1672-1717.; Woodbridge, Timothy, 1656-1732.; Bradstreet, Simon, 1671-1741.	1700 (1700)	Wing C5399; ESTC W13238	38,537	52

Reverend Author that the Scriptures are read in Churches audibly and intelligibly Nor can we guess what Dumb reading should mean unless when men sleep over their Books and in charity to the Author we wish he had been a sleep when this unlucky word dro●t from his Pen. We are further beholden to the Author for his judgment that the reading of one Chapter with a brief explication wi●● edifie the Congregation more than the bare reading of twenty Chapters But this is only his single Opinion and as it will not weigh against the daily experience of thousands of People who must judge for themselves so neither does it favour of modesty to think any one of his Sermons o● short Comments can edifie more than the reading of twenty Chapters We would not charge on the Reverend Author all the hard consequences of his own words or we should say that it is audacious so vilely to disparage the Inspirations of God Alas Sir the Scripture wants nothing of ours to make it Perfect We have the Confessions of many who have come to hear the Word read with prejudice that God gives it authority from the lips of the Minister And we know that as all Scripture is given by Inspiration of God so it is in it self profitable without any help or advantage from us for Doctrine for Reproof for Correction for Instruction in Righteousness ●o perfect the Man of God the Minister as well as his People and if it were not so in it self it could not be so by being explained Here let our Confession of Faith speak for us chap. 1. Sect. 7. All things in Scripture are not alike plain in themselues nor alike clear unto all yet those things w 〈…〉 are necessary to be known believed and observed for Salvation are so clearly propounded opened in some place o● Scripture or other that not only the learned but the unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them There is one Argument in pag● 47 48 brought by the Reverend Author against this Dumb Reading but so picious a stu●●ble so miserable an incon●equence that we are loath to name i● To issue this Head we are more and more confirmed that the reading Gods Word in the great Congregation is so far from being offensive to God that it is the greatest Reverence and Honour we can do it and the most suitable acknowledgment we can make to him who in mercy has given us his Word and will judge the World by it at the great Day Qu. 7. Is Baptism to be administred to all Children whom any professing Christians shall engage to see educated in the Christian Religion The Reverend Author according to his wonted Bounty a● first dash concedes to us that he will not oppose the adoptive right We then declare our selves satisfied and crave no more for we do not conceive that any man can engage or undertake for the Education of a Child in the Christian Religion unless he has the Authority of a Parent devolved on him for the government of the Child Nor would any conscientious Minister accept the engagement of one who has no power or ability to perform his Vows So that this engagement necessarily implyes the care and authority of a Father and consequently there is an adoptive Right to Baptism But the Author stumbles at the phrase professed Christians and seems to think that the Question if carried in the Affirmative would conclude for Papists Socinians and the groslest Hereticks as also for the most notorious Prostigates and prophane Persons as if it ever entered into the heart of a Protestant Divine to accept the Engagement of some lewd Debauchce or professed Papist to institute his Child for the Devil or Popery Our complaint here is the same that the Reverend Mr. How once made of his Adversaries That ●e gravely falls a combating with his own Man of Straw and so we are to be tortured in Effigie But to pacific him we would inform him what a charitable Man would understand by a professed Christian vi● the s●me that our Catechism does when it instructs us That Baptism is not to be administred to any till they profess their Faith in Christ and obedience to him We leave our Author therefore to fight it out with that Reverend Assembly for truly his Argument is form●dable against them in as much as Papists Socinians Heretick the Prophane c. do all profess their Faith in Christ and Obedience to him Such is the Power of Interest Faction Passion and personal Opposition that it blinds a Man on a suddain to fight with those Truths which he has learned and reverenced from his Infancy Qu. 8. Is Baptism in a private House where there is no Church Assembly allowable The Question seems to grant there may be a Church Assembly in a private House as we read Rom. 16. 5. Phil. 2. so there may be a publick place and no Assembly We agree with the Reverend Author that Baptism is a part of the publick Ministry nor may it be administred by one who is not called to the publick Ministry neither should it usually and o●●ina●●ly be administred but in a full Congregation and in the most publick manner nor would we drop a word to discourage so pious a Practice Yet let the Congregation be never so great if the Administrator be not a publick Minister commissioned by our Lord Jesus Christ it may be called private Baptism and altogether unallowable and if the number of people be small and the place otherwise private yet if the Administrator be a publick Officer and Minister of Christ the Baptism may in a sense be called Publick and in some cases as that of dangerous sickness not only allowable but necessary and a duty When a Justice of the Peace acts in his Office though but few are present yet they are acts of publick Authority as truly as those done in higher Courts and with greater solemnity Altho among us where Churches are orderly settled there is little occasion either for private preaching or Baptism it being certain the more publick both are the more God and his Ordinances are honoured th● general profit of his people consulted But yet as was hinted before there are some cases of necessity wherein it s ones duty to seek a more private Baptism the providence of God not permitting a more publick attendance and no Minister ought to refuse their desire As for instance in apparent danger of death it would be cruelty to deny such a request if privacy be the only Objection We need not suggest that all what we call private Baptism there may be a competent number of people present the neighbourhood being called in and notice given to some of the Brethren of the Church We observe a good Medium herein between the two dangerous extreams We avoid all unnecessary common Baptizing in private for which our Brethren in England are so very faulty and we would

enough to set us down resolved against any such thing if we can say there is a silence about it in the Scripture that God has no where commanded it in his word either expresly or by just and necessary consequence it s no Order of his devising Scripture silence about any Tradition gives a full condemnation what ever ●leas men may bring for it as That it is profitable many have been edified by it it is a prudent way to secure the Interest of Religion many wise holy learned Men have pleaded for it and practised it that there is much of decency in it and the thing it self is no waye harm●u● A●l this is fully answered with that one word God has spoke nothing about it Heb. 7. 4. It never entered into his h●art to enjoyn it Jer. 7. 31. Thus he This being publickly practised and printed so long a go by so eminent a Minister and never since contradicted we take it for granted that none have any thing to say against it And we are thankful to him for furnishing us with a Doctrine so fully laid down to bear off the Institutions Traditions and Impositions that men would lay upon us But it is high time now to consider the Questions which the Reverend Author propounds and the Answer he gives to each of them In which attempt we shall offer no other Apology for our brevity save that our Author himself 〈…〉 ight have been as brief and yet full as clear and 〈…〉 iv● Gospel Order Revived c. THe two first Questions might have been wholy spared yet may serve as a good Introduction to others of a●● ill aspect Quest 1. Whether particular Churches ought to consist of Saints and true Believers in Christ It is granted that the matter of a particular Church for the Question is not stated with reference to the Catholick is visible Saints And tho' the Answer is not given in the words yet we would charitably hope his sense is the same with the united Ministers in London That none shall be admitted as members in order to Communion in all the special Ordinances of the Gospel but such as are knowing and sound in the fundamental Doctrines of the Christian Religion without scandal in their Lives and to a judgment regulated by the word of God are Persons of visible Godliness and honesty credibly professing cordial subjection to Jesus Christ Had our Reverend Author only said thus much and indeed more is needless he had saved us the labour of any Reflections on this part of his Essay But there is one passage in p. 15 which we cannot but except against A Scripture saith he which has respect in the times of the Gospel severely rebukes those Ministers which shall bring men that are uncircumcised in bear● unregenerate persons into the sanctuary into the Church of God to eat the Bread and drink the Blood which 〈…〉 y that are there partake o● Ezek. 44. 7 9. A hard saying and w●o can ●ear it The Text is here mangled and the principal things left out What God has joyned our Reverend Author has seperated to drive on his design The Text saith Uncircumcised in heart and uncircumcised in flesh but here we have it only uncircumcise in hea●t interpreted unregenerate persons What a rebuke is this to the best of Ministers because forsooth they are not heart searchers and dare not invade the prerogative of God Did the Reverend Author or the Church with him never admit any un 〈…〉 ●erate Person to communion with them He will not dare to pretend to it and therefore the rebuke is to himself We know our Lord Jesus Christ admitted Judas uncircumcised in heart an unregenerate Person to holy things and in the purest Ages of the Church there were Hypocrites crept in many of whom turned Apostates Nay our Author is so sensible of this that p. 19. he quotes the opinion of the Reverend M. Co●ton That its better to admit diverse Hypocrites than to keep out one sincere Child of God It is obvious then that Hypocrites may be admitted and yet the Minister incur neither the rebukes of Conscience or of this Scripture nay he may be approved of God as doing his Duty though Hypocrisie may too well consist with sufficient Knowledge found belief a blameless Life a credible Profession c. To conclude It s very observeable the Reverend Author closes this first Enquiry by saying That the Churches here are free to admit those into their communion who are thus qualified We marvel then his Zeal is not stirred to rebuke them afresh But what will the Reader think if we should make an Apology after all for the Reverend Author and assure him he means no more than that Ministers ought not to admit known Infidels or Prophane for for his part he pretends not to know mens hearts We only can intreat the Reader not to rebuke the Author too severely for his inconsistency for he may mean well and all parties are agreed Unless he should imagine himself attacqued by the Reverend Author of the Doctrine of instituted Churches Q 2. Whether there ought not to be a Tryal of Persons concerning their qualifications and fitness for Church communion before they are admitted thereunto We shall not here examine the force of the Authors arguments whether they unresistably conclude or not and whether the consequence is good from the tryal of the Apostles the Porters at the Temple or the 12 Angels at the Gates of the Mystical Jerusalem to the tryal of Church Members It suffices that the Reverend Author has modestly stated this Truth and cited us to a merciful Bar the judgment seat of a rational Charity where the Judge avoids severity and the tryal is managed with abundant tenderness the bruised Reed is not broken nor the smoaking flax quenched the tender Lambs find the kind Shepherds Arms to fold them and a gentle carriage in his bosom This is indeed the part of the good shepherd and we could now gladly commit our selves to the Reverend Authors Pastoral care So many good words remove all jealousie of a rigid Tryal But alas the Clouds return upon us and a black doubt is started as follows Q 3 Whether are not the Brethren and not the Elders of the Church only to judge concerning the qualifications and fitness of those who art admitted into their Communion The Reverend Author allows there may be a difference of apprehension as to this point and yet no breach of Union We think so too and therefore as we continue to honour the Person though we expose his opinion so we ●o●● the negative will not dele●ve the popular cry Oh Apostacy Apostacy The difference as the Reverend Author tells us is between the Brethren of the Presbyterian and the Congregational way the former giving this power only to the Eldership the latter joyning the fraternity with them He takes up for the latter but whether he proves it the world may see when we have considered his

Argument here is a Supposition of Shipwrack upon some desolate Island and we easily grant that one of the Company being elected may become a Minster of God unto them but it is more from the Providence and Call of God than their Election It s God must furnish 〈…〉 It● God must incline him to undertake it Its God that ●●i●s up the People to receive and entertain him as a Minister God gives success to his Ministry c. But besides this it is to be considered that God does not tye himself to those means which he has tyed us unto in ordinary cases according to that usual saying Jus divinum p●s●tivum cedit juri divino Natural● The case is who●●y extraordinary and God that makes the Necessity wi●● also dispence with our unavoidable Complyance Were our Author in the right the sinful Will of Man whereon the Election does depend might frustrate the whole Ministry that Christ has instituted But alas whether men will hear o● whether they will for bear our Lord will send his Ministers and whether Men will call them or no they shall beforced to confess Verily we had Prophets among us Ezek. 33 33. We wonder also that they ●●o insist upon it That it is Christs peculiar Prerogative to state his own Worship should s●oil him of another part of it to make his own Officers If the People may do one why not the other And it increases our Wonder that the Reverend Author should revive this Assertion at this ti 〈…〉 of day Forty six years after it has been so learnedly and so fully refu●ed in Jus Divinum Ministerij Eva g●li●i published by the Provincial Assembly of London chap. 9. without taking Notice of their Answers and Arguments 2dly We shall p●ss by several things in these Chapters which in a severe Disquisition we might justly except against Our second Charge is That he makes imposition of hands a little unnecessary Ceremony Though we can distinguish between Ordination and I ●position of Hands and approve what the afore-mentioned Assembly says pag. 157. We must distinguish between the Substance Essence and formal Act of Ordination and the Rite used therein The Essential Act of Ordination is the constit●ting or appointing a man to be a Minister or the sending him with Power and Authority to preach the Gospel The Rit● is Imposition of hands Yet we can see no reason why this Rit● being of divine Institution 1 T●m 5. 22. used by the Apostles the primitive Church and generally since the Reformation should now be run down as so triffling a Ceremony We know the Reyerend Author could have quoted a whole L●af of famous Authors who speak highly for it If the Provincial Assembly at London displease him the New-England Plat-form may satisfie him That Church Officers are not only to be ●●o●●n by the Church but ab●● ordained by Imposition of hands and Prayer or the Answer to the 32 Questions that says expresly Ordination is necessary by divine Institution But i● the Author indeed disquieted it the imposition of hands because but a Ceremony It is out looking back to pag 80 and we shall see he as much magnifies and contends for as meer a Rite to be sure s●●l the right hand of fellowship The Reverend Author not only speaks meanly of the laying on of hands of the Presbytery but ●● too ●●ch countenances the Imposition of hands by Brethren or Persons out of Office His Text of Scripture Numb 8 9 10. respecting the Children of Israel s putting their hands on the Levites is so fully and punctually answered by the Provincial Assembly of London pag. 188. that we remit the Reader thither for ●● love ●ot to transeribe In the New Testament he owns there is no instance of Persons out of Office imposing hands And notwithstanding all his instances the Apostles assertion stands good Heb. 7. 7. and without all contradiction the less is blessed of the greater The Authors next Essay is to remove the weighty Objection That none can give what himself hath not And this he does by some Simili●udes To touch upon one pag. 99. A Woman saith he by giving her ●el● in Marriage causeth the Man to ●●o●● she giveth her self ●● have the power of a Husband but no man will be so absurd ●● to say that a Woman has formally the power of an ●●●sh●●d A poor Return ind●●d to so weighty an Objection An unmarri●d Woman has power over her self to rule and govern her self and her Actions as fully as the Husband has when she is married though a particular Church without any Officer has not power to ●eed teach govern themselves and ad 〈…〉 Ordinances Here ●● a plain Disparity Moreover it is gro●● ●●●u●d to affirm that the Wife gives the Power to the Husband Indeed she gives her self but it is the Institution and Command of God that gives the Power and could we suppose that to be laid aside they would be equal To be sure it Women once get this Notion by the end that they give the Power to their Husbands we should soon have them indenting limiting and reserving in part to themselves by a Marriage Contract as well their Power and Authority as their Estates 4ly The Author asserts That no man ought to be ordained a Pastor except unto a particular Church pag. 101. Which kind of Doctrine doth indeed startle us because it manifests the Reverend 〈◊〉 to be very u●stable in his Judgment It is credibly reported That at a general Convention of Ministers at Boston May 26. 1698. and there are enough yet living who knew the truth of ●t to whom we appeal this Question was discussed Whether a Minister might be ordained though he had as yet no particular Church in order to 〈◊〉 Administration of Baptism and the gathering settling a Church This as we are told had a more peculiar reference to Mr. Clap's Nation at Rhode Island and it was voted and carried in the Affirmative and what is yet stranger was lead on and put to the Vote by the Author himself he being the Moderator of the Assembly Upon this conclusion Mr. Williams was ordained in the Colledge Hall in order to his Voyage to Barbadoes Now it is wonderful to us how the contrary to that which was a truth two years ago should obtain now Possibly the Reverend Author'● modesty won't suffer him to think the Ballance equal or we would put the late Vote of May 98 in the Scale against the Council of Calcedon p 105. 5ly We crave the Readers patience and will offer but one Remark upon these two Chapters In pag. 102 its said Pastar and Flock are Relates and therefore one cannot be without the other It is contrary to the Rules of Reason as Logicians know that the Relate should be without its Correlate To say that a wandering Levite who has no Flock is a Pastor is as good sence as to say to the who has no Children is a Father and the Man who has