Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	council_n	trent_n	4,509	5	10.5965	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86500	The mischeife of mixt communions, fully discussed. All maine arguments on both sides, are largely canvased. Many difficulties demonstratively cleared, as that Judas was not at the Lords Supper, &c. When, and how was the originall of parishes in England. Severall cases of conscience resolved. As in case unworthy ones thrust into the Lords Supper; what single Christians should doe, and what the congregation should doe. A discovery what is the originall, and rise of all these disputes, and how a faire end may be put to all. / By Doctor Nathanael Homes.	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2569A; Thomason E607_8; ESTC R205868	24,915	24

enmity to purity So Babylon is put to signifie the same in this 18. of Revel 4. And to come out from Babylon is by the same proportion to separate from polluted worship and worshippers that hate and to their power persecute them that stand for purity And that pollution and those kinds of men are elsewhere then in Babylon You see then a separation commanded Thus we ought to Preach Jer. 15.19 If you take the precious from the vile thou shalt be as my mouth And thus ought yee to practice else why doe you professe purity and pretend to be Gods peculiar people as Malachie 3. T is added therefore in that 15. of Jer. 19. Let them turne to thee but doe not thou turne to them If we Preach otherwise we are not Gods mouth If you practice otherwise you act not like Christs members as we shall shew you presently From the generall of separation let us come to the particular intended I shewed you before in another discourse that there is no shew or faire pretence can be held forth that the Children of Parents whereof neither can be judged to be a Beleever ought to be baptized till the Childe grows up to manifest his own Faith Gen. 17.7 8 9. Acts 2.39 40 41. Acts 16.31 32 33. 1 Cor. 7.14 Now I come to demonstrate that we ought to separate from mixt Communions where good and badd are admitted Those that have not true grace as farr as beleevers of Minister and People can discerne ought not to be admitted those that are to be admitted by the Officers and members of a Church must be as farr as they can judge true members of the true Christ and of his true Church 1 Cor. 10.16 The Cup and Bread are the communion of the body and blood of Christ For we being many are one bread and one body For we are all partakers of THAT ONE BREAD And where the Church is rightly constituted by and according to divine Gospel-institution God is specially with them to give them a spirit of discerning 1 Cor. 2.10 15. By right constitution to give you but a word now I mean A Church of a due matter and forme The matter true regenerated persons as farr Beleevers can judge a man is alive by his breathing and discerne the tree by his fruits Jam. 2.26 the Margin is Breath Mat. 7.16 Forme an agreement making known to one another their Faith and holiness that they will walk together according to the Gospel-rules and examples touching Churches in the use of Ordinances for Gods glory and mutuall edification and in order thereunto to receive none unto the Communion with them but such as are manifested to the generality of them in the judgement of charity to be truely godly Al this is couched in the inscriptions of Pauls Epistles calling the companies of godly ones in those places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gathered or selected Congregations or Churches and Saints 1 Cor. 1.2 2 Cor. 1.1 Gal. 1.2 Ephes 1.1 Phil. 1.1 Colos 1.1 And is amplified in the patterns of Churches Acts 2.41 to the end of the Chapter Acts 4.32 And Paul chargeth it as a duty on all the Brethren of the Church of Corinth to cast out the unworthy person 1 Cor. 5. and therefore by the rule of contraries he that is received in should be so received by the approbation of all but of that more after This keeping out of gracelesse people from the Communion by the Officers and Brethren of a CHURCH is no new Doctrine or practice but ancient so that in the severall ages of the Churches as they lesse or more degenerated we have more or lesse print and footstepps of this left us The very Papists who before the Councill of Trent saith learned Polanus was a true Church though most impure had their shriftings examinations and confessions of people afore they were admitted to their Communions The Episcopall way had it in forme of a Law in their Rubrick for the Administration of the Communion in these words They that intended to partake of the holy Communion should signifie their names AFORE to the Curat and if any of those be an open and notorious evill liver so that the CONGREGATION is OFFENDED or have done any wrong to his NEIGHBOUR by Word or Deed the Curat having knowledge thereof shall call him and advertise him in any wise not to presume to the Lords Table untill he have OPENLY DECLARED himselfe to have TRULY REPENTED and AMENDED his former naughty life that the CONGREGATION may thereby be SATISFIED c And the same order shall the Curate use with those betwixt whom he perceiveth malice c. Not SUFFERING them to be partakers of the Lords Table untill he KNOVV them to be reconciled Or if one be penitent to admit him but not the other remaining obstinate As for the Presbyterial way you know that by their Directory and Laws annexed they must not receive any to the Communion that are ignorant or scandalous or prophane in their conversation The Congregational way goe higher then this viz. by conference by enquiry and by conversation to discerne what breathings and fruits of true grace appeares in a person before the Church admit him to their fellowship and Communions And this is one of the great quarrels of these times that particular Churches of the Congregational way as men think are too precise in their admissions that they must be perswaded there is some grace in a man and that all the Congregation present at his admission must be satisfied that there is nothing to the contrary known to them but that he hath grace Therefore to keep out those from the Communion of whom the contrary to true grace is known may be easily granted it being an evident truth of God You heard before twise out of the New Testament COME OUT from among them add Phil. 3.2 Beware of Doggs Who are they Evil doers and the Concision viz. were not outwardly and therefore likely not inwardly pure How beware Mat. 15.26 The doggs must not eate of the childrens bread And Revel 22.15 the doggs must be WITHOUT What doggs Sorcerers Whoremongers Idolaters and whosoever loveth and maketh a lye Accordingly t is sayd Revel 21. a Chapter that cannot be meant of Heaven as saith Brightman and others every Verse can witnesse in the 27. Vers thus INTO the New Jerusalem that is the reformed Church no uncleane thing or thing that defileth or worketh abomination or maketh a lye shall enter Which way soever we take this new Jerusalem either for a more perfect state of the Church on earth yet to be then hitherto hath been or for an absolute perfect state in the highest heavens sure we can inferr no lesse then that we should conforme to that patterne all we can strive towards perfection Add according to all these places that in the 1 Cor. 5.12 13. The Church and its members are sayd to be WITHIN all others are sayd to be WITHOUT Now conclude from all as

Communion and keeping of the spiritual feast 1 Cor. 5.2 2. Though to come to the Lords Table if it may be had according to Christs institution is an undoubted duty yet it is not an undoubted duty that any should come to take a sin upon them that they should come to known mixt Communions where other mens sins some how as we have shewed become theirs 3. The company of unworthy persons at the Communion is more then a circumstance for the contrary namely Saints meeting in faith and charity to partake of the Communion is of the essence i. e. of the matter and forme of the Churches right receiving But where there is a mixture of evil persons there is no ground of Scripture to beleeve I do doe wel nor any vertuous object in such unworthy persons for me to love them as fellow Communicants 4. To except against unworthy persons and because they are admitted for me to forbear the Communion is not a mistake that cause is just as we have shewed afore and shal after There is a mistake at least or more by your own intimation in them that having authority doe not keep unworthy ones away and in those unworthy ones that they keep not themselves away And if the former will bring a defilement on themselves and the latter wil bring judgement on themselves I cannot be excused if I may keep my selfe free from both and will not Distinction of Parishes in England were made by Pope Honorious about 1200. years since and so of no divine institution nor inforce any divine obligation for me to receive only in mine own Parish The Scriptures send me to a true Church not to a Parish If one Church be polluted and there is another not farr off that is free from that known pollution in ordinary prudence one would choose pure things afore polluted It s a stated case in Casuists as in Doctor Ames cases of conscience c. that a man may goe from a polluted Church to a pure Church and yet here is no danger in such a particular person of separation upon separation as you after object if Churches will doe their duty If a Church wil separate from the rule of the Word what would your conscience troubled at it doe in such a case Would you against conscience offend and transgresse with the rest For fifthly If a matter about religious things be against my conscience though by mistaking the godly Casuists resolve that till I be informed I shal sin against conscience to doe it So Doctor Ames and study Rom. 14.22 Yea so Saint Paul Rom. 14.23 whatsoever is not of faith is sin For the Apostle speaks of things indifferent and so of matters that I might have done and 't was my ignorance that I was not perswaded I might have done them and therefore Paul exhorts Brethren not to eate any thing to the offence of a weak Brother Rom. 14.20 21. although t is his weaknes to take offence about kinds of meats And therefore sixthly we say why doe not Churches that use mixt Communions more tender the consciences of them that cannot bear these mixtures They keeping out the unworthy would prevent all this adoe Save your words and Paper and Ink in writing in behalfe of mixt Communions what need we plead for rubbish We cannot be too pure in our practise according to the Scriptures If the Church and Officers be they whom you meane have authority to keep out unworthy ones from the Communion so had the Church of Corinth 1 Cor. 5. And I know none else but the particular Church by joynt consent have the immediate proper power why do not they doe their duty Why must there such load be layd upon a particular tender conscience that out of conscience doth abstaine from a mixt Communion whiles the whole congregation goe on in their sin of admitting sinful mixtures and suppose against conscience and against admonition For sure no Minister and People more or less in any congregation but could wish that unworthy persons were kept out And the case here as before touched is not onely of one private person as private For we put the case as men according to rule ought to act in case they were so imprudent as to incorporate to a congregation that shunned not such mixtures a godly man sees a neighbour that came to the Communion transgresse he admonisheth him of it c. according to Matth. 18.15 The matter at last by these two or three Brethren is brought afore the Church Here is more then one And in the Church they act as publick persons fellow members As three Justices on the Bench are publike persons though there be twenty more there If these three brethren with some other that no doubt will adhere to the rule cannot prevaile against the Officers or major vote to cast out the unworthy a withdrawing from such a congregation is not upon so private a consideration Yea the matter is of so publike a concernment that other Churches must blame that Church if they reforme not and countenance such as withdraw according to rule in 2 Thes 3.6 14. because they cannot attaine the end of that rule Matth. 18.15 Sure if we must withdraw from any one Brother walking disorderly contrary to rule as t is in that 2 Thes 3.6 14. then much more from a whole Congregation of Brethren walking contrary to rule and so offending Christ and the consciences of his Lambs The design then is not separation upon separation but to keep Churches to the rule But to speak al in a word Parish congregations for the most part as in relation to the communion have so il a constitution that they cannot tel where to begin to reform and then they must defend it seeing they cannot amend it and so break Christs Commandements and teach men so But if it be separation upon separation or a taking Churches out of Churches t is a thing I think not contrary to all rule 2 Cor. 6.14 to end Revel 18.14 explained afore and the best Saints generally in all ages have practised and they also I mean the Presbyterians that cry out against it There was a true Jewish Church and particular Jewish Synagogue-congregations among which Christ Preached for three yeares and an half yet Acts 2. and thence forward out of them was a separation and a gathering of Christian Churches Therefore simply and absolutely to go from Church to Church or gather Churches out of Churches is not unlawfull Again the Romish Church was a true Church as famous Polanus proves though a most polluted one it was essentially a true Church till in the Councill of Trent they pronounced an Anathema against all the maine truths of Christ and so gave him a bill of divorce yet justly when Luther Preached more light and holinesse many Nations and among them anon England did also separate from them and their congregations departed from them in Doctrine in part and in forme of worship Many corruptions remaining