Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	life_n	sacrament_n	tree_n	1,539	5	9.0601	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88695	The persecuted minister, in defence of the ministerie, the great ordinance of Jesus Christ. Setting forth the severall names of Apostles, prophets, &c. [brace] 1. That there is a ministerial office. 2. That the sacrament of baptisme by a lay-person is invalid. 3. That necessity is no plea. 4. That the long omission of the Lords Supper is unwarrantable. With many other things, plainly and methodically handled / by William Langley late of S. Maryes in the city of Lichfield, minister ...	Langley, William, b. 1609 or 10.	1656 (1656)	Wing L408; Thomason E860_4; ESTC R202682	143,990	208

the Sacraments in general ch 11. or by their own virtue for the works sake or for the onely outward action that is for the bare participation receiving and use thereof cannot give grace nor a justifying or a quickning faith to any which before was not inwardly quickned by the Holy Ghost and hath no good motion within himself CHAP. IX The Sacrament of the Lords Supper is a speciall part of the Ministeriall Office that it ought not to be neglected or laid aside Severall Reasons shewing that the long Omission of it is unwarrantable THe cloth of gold with which the Church is apparelled is the righteousness of Christ imputed The hand that putteth on this goodly Garment is faith and the Sacraments confirming our faith in Christ are the buttons as it were clasping the cloake close to the soul We have already clearely proved that it is the office of the Minister of the Gospell and to him it properly belongeth to preach the word and Administer the Sacraments Having spoken of Baptisme I shall now presume to offer something concerning the Lords Supper God in all ages hath given his Church outward representations and visible signes of inward spirituall and heavenly things such were the tree of Life and the tree of Knowledge of good and evil The ratifying his Covenant to the Jewes by Circumcision and the Passeover and to us by Baptism and the Lords Supper which as visible Sermons preach unto us the love of God and give assurance of his promises his Word is the Evidence his Sacra●●●ts the Seals and what is promised by the one is sealed by the other God did not think his outward word sufficient but also added this Sacrament of his last Supper for our further assurance and confirmation a testimony of his faithfulnesse a pledge of his promises a token of unmeasurable love and remedy against all carnall doubting and distrust having not only his hand writing but seale from whence the faithful soul draws an argument of much comfort and spiritual consolation here are not onely promises but the writing of God the oath of God and the seale of God for confirmation The Sacrament of the Lords Supper doth more clearly and fully considering the manner of working represent and paint out before us the love of God in Christ than the word doth for we doe not only hear of Christ but as it were see handle touch and taste him Now the Lord hath ordained Officers Keepers of his great Seal whom he hath deputed and set apart to this very end to seale his promises and Covenant-graces to every believing subject And therefore if any so deputed shall through pride envy or any sinister respects groundless excuses no waies warrantable refuse to put to this Seal for that use and purpose God intended it is guilty of no small crime and deserveth justly to bear Office no longer At my coming to this place I did upon the importunity of some godly Christians considering the long omission of this Sacrament administer the Lords Supper yet not without many praevious Sermons made for the instruction and preparation of my Congregation at which some more precise than wise took offence and whereas it was intended as a bond for further communion it was made use of to a finall separation and my practise extremely condemned and my person exposed to much calumny being the beginning of a sad persecution I must crave some time to vindicate my practise resolving by Gods assistance that truth shall never suffer by my negligence or cowardize as I long since satisfied my self so I hope I shall satisfie others in this particular What I did in giving the Sacrament to all indifferently must be considered in a time when there was no government or discipline in the Church I shall humbly propose First whether the practise of such Ministers as for a long time omit the giving of the Lords Supper where there are subjects capable of receiving it viz both knowing and godly Christians be warrantable or not Secondly I shall lay before you such Reasons as are alledged for the omission of it Concerning the first I resolve upon the holding the Question negatively That the practise of such as for a long time omit the giving of the Lords Supper where there are subjects capable is not warrantable and that upon these ensuing grounds First the long omission puts a barre to a Christians thankfulnesse for one end of the Lords Supper is to shew forth with thanksgiving the death crosse and sufferings of Christ when we read or hear of Christs passion we are greatly affected but much more when he is set before our eyes and visibly crucified in our sight this extremely moves devout affections and leaves behinde deep impressions No action more than this sets out before us the great love and goodnesse of Christ our Saviour in which every believing soule must needs acknowledge the depth of Gods mercy and love who through Christ was reconciled to us miserable sinners enters into a League and Covenant to be our God and seales his grace and unspeakable benefits by this Sacrament he loves us living and dying and leaves a perpetuall commemoration of his love to mankinde being in this exhibited not onely to the eare but eye and caste which affords exquisite fruition and delight This Sacrament is not a naked but exhibitive signe an objective exciting the minde as the word doth in a morall way representing Christ and him crucified besides it hath a consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum it is a seal and not a teaching and representing signe onely I leave it to any rational mans consideration whether the long omission of so great a pledge of love or seldome administration of this necessary Ordinance of Christ doth not put a barre to a Christians thankfulnesse The Lords Supper is called an Eucharist Luke 2.14 because it is a thanksgiving to God for giving his Son to die for us and therefore that Hymne is so fitly sung by Men on Earth at the commemoration of his death as it was by the Quire of Heaven at the celebration of his birth It was first used in the Communion as it is thought by Thelesphorus a good man Walfrid lib. de ●●b E●●l cap. 22. Ian. lib. 3. cap 3. and a glorious Martyr Anno 254 Jan. 5. That which followeth in our Communion book We praise thee We blesse thee Baron annot tom 2 fol. 120. Cassand liturgi cap. 21. was added by that famous Bishop Hilary singing it first in his own Church Anno 340. and after brought into other Churches by Pope Symmachus An. 510. The Churches of Scotland use the like form of thanks at their Communion Secondly that the long omission is a barre to a Christians assurance for this Sacrament is added to this very end to assure us of the love of God in Christ as the word is a speaking Sacrament so the Sacrament is a visible word

encrease and growth so this mysticall body encreaseth with the encrease of God Col. 2.19 Now in heaven there is no augmentation encrease and growth therefore are the Saints compared to a perfect man To the measure of the Stature not that all in heaven shall be of that age wherein Christ died onely it denotes that there shall be nothing wanting to make our glory perfect here we shoot out some few boughs bring forth some little fruit we grow as fast as we can adding to faith virtue to virtue knowledge but there we shall have a full measure of sanctity of comfort of blisse of glory of the fulnesse of Christ Christs fulnesse is to be considered personally or mystically personally in himself and so he is not onely perfect but perfection Col. 1.19 in him dwelleth not onely a sufficient fulness but all the fulness not of any created nature but of the Godhead not phantastically but bodily 2. It is to be considered mystically or in relation to his Church who shall be gathered together to the head and partake of the fulnesse of Christ The words thus explained there ariseth from hence this truth That the office and function of the Ministery is not temporary Obs but perpetuall that is must remain till the Saints be perfected in glory it must continue till we all meet c. God was the first Teacher and Doctour of the world as he was in himselfe so in his teaching wonderfull in processe of time this Divine wisdome thought it necessary to use outward instruments and to teach the sons of men by Men yet through various dispensations Hebr. 1.1 God can give spirituall life without the ordinary means he can maintain a naturall life without bread he can give wisdome without a Teacher nothing to him is impossible but what is to us naturall sin and defects though God can doe all things by his absolute power yet it is his will to ordain his Word as the ordinary means of salvation to give men knowledge by instruction and save by teaching Thus Cornelius was taught by Peter Lydia by Paul Paul by Ananias the Eunuch by Philip Every Soul that is wise in the Doctrine of Salvation by Apostles Prophets Evangelifts Pastors and Feachers appointed for the gathering together of the Saints for the work c. When the Lord intended a blessing to his people he made them this promise I will give you Pastors according to my heaert that shall feed you with knowledge and understanding Now the Lord hath not at any time ceased and left off but from the infancy of the world to this present hour hath continued the Ministery to his Church Christ gives his Apostles a Commission Mat. 28.19 Go teach all Nations and concludes with a promise verse 20. Loe I am with you alwaies c. God will send shepherds till every lost sheep be brought to his fold the Ministers voice shall sound till the Archangels voice be heard Art 23. Pro. 4. This is the Doctrine of the Church of England And the late Assembly of Divines hath this expression Unto the Catholick visible Church chap. 25.3 Christ hath given the Ministers Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world You reade the Ministration of the Law had an end but the Ministration of the Gospel hath no end till the world end God hath made us saith the Apostle able Ministers of the New Testament not of the Letter but of the spirit the letter killeth but the spirit giveth life 2 Cor. 3.6 The proper office of the Law is to terrifie to condemn but the power of the Gospel is to convert to save Moses glory is done away the type is vanished but Christs glory remains and abides for ever after the first Testament there did follow a second but after the second there shall succeed none the Gospel in the Revelations Rev. 14.6 is called the everlasting Gospel The Ministery of the Gospel saith Zanchy begun with Christ and shall end with the world but the power of it is everlasting A condito orbe usque in omnem aeternitatem duratura for it is the power of God unto salvation unto every one that believeth not onely is it called so in regard of the power of it but that everlasting life is the subject of it it holds forth eternall life and is the common ordinary means of bringing us thither as the blood of Christ must be for the saving of sinners to the end of the world so his Gospel must be preached that the people may be taught how this blood must be applied As long as there is a Church upon earth which will be to the end of the world Mat. 16.18 Thou art Peter and upon c. God can assoon forget himselfe as his promise cease to be God as cease to be faithfull As long I say as there is a Church on Earth so long must there be Teachers in and for the edifying of the Church 1 Cor. 12 28. and so here he hath given some Apostles some Prophets c. Experience telleth us there are Wolves as full of craft as cruelty who desiring to devour their flock endeavour the removall of the Shepherds but Pan curat oves oviúmque magistros Our great Shepherd preserveth his sheep and shepherds He that hath given the Ministery to his Church will maugre the malice of all opposition maintain that order in it and keep fast those stars in his right hand Revel 1.16 that none can pluck them thence it is true the great red Dragon with his tayle Rev. 12. hath drawn away a great part of the starres of our heaven and cast them to the earth yet still some abide in their orbes to give light to this crooked Generation and let us pray the Father of Lights to continue them and to fix more and more burning and shining lights in our firmament and suffer no longer wandring starres Jude 13. and ignes fatuos to misleade his people into bogs and precipices What hath been spoken may serve First to refute the errour of such as say and affirm That there is no Ministery the Apostles are dead their calling ceased with them of this opinion is Episcopius Ostorodius and others Some affirm that the Ministers calling is onely for orders sake but a thing not necessary by Divine institution Some crie it down as uselesse and needlesse and condemn the Ministerie of the Word and Sacraments as poor low empty and naked things Secondly from hence we may take notice of Gods great love to his Church from time to time raising up Prophets Evangelists Pastors and Teachers whereby Sathans dominion is weakned Christs kingdome advanced being the means of daily intercourse betwixt God and man speaking unto them as a man to his friend and beseeching them by us through Christ to be reconciled to him it is a very sad and uncomfortable thing when the Lord depriveth a Nation of this blessing

our God and consider him that underwent the contradiction of sinners A second is of bearing patiently injuries and they are twofold Personal or Ministerial what concerneth his person and what his calling An indignity that onely toucheth our private person must be borne as S. August replied to railing Petilian Possumus esse in his pariter copiosi sed nolimus esse pariter vani He could be as full as he but would not be so vain The best Apologie to scorn and petulancy is patience and silence but when slanders redound to the discredit of their profession and calling it behoves us not to be silent When Festus scorned Paul as a mad man he answered I am not mad oh noble Festus but c. And the primitive Christians often did Apologize in defence of themselves when truth was wounded through their sides It is observed by divers Divines that when as the Jewes objected against Christ two crimes one that he was a Samaritane an irreligious vile person and another that he had a Devil he neglects the first concerning his person and stands upon that especially which touched his doctrine he answered I have not a Devil Ioh. 8.49 Christ accused of blasphemy did ever Apologize for himselfe zealous we ought to be for God howsoever remisse in what concerneth our selves It was the saying of a Father He would rather lose his life than suffer one syllable of Gods holy truth to be betrayed Meam injuriam patienter tuli injuriam contra sponsam Christi ferre non potui saith Hierome Our own injuries we must bury in forgetfulnesse but wrongs to the truth of God and Gospel of Jesus Christ we must not put up And further he saith in crimine haereseos neminem oportet esse patìentem When any is accused of heresie or schisme he ought by no means to put it up in silence but make his lawfull defence Hier ad Pamma I might here fall to lament and deplore the state and condition of this Age there being scarcely any Religion but what is tainted with a spice of Faction nor any encouragement to Ministers of the Gospel unless schismaticall Novellists the bane of Church and State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the onely wise Omnipotent God and Trinity in Unity be ascribed all power and praise dominion and thanksgiving now and for evermore AMEN THE END Faults escaped in the Epistles correct thus Epist Ded. p. 4. l. 9. r. their saith p. 6. l. 6. r. Sir I p. 11. l. 12. r. That ye In the Book Page 6. line 1. read by the p. 9. l. 6. r. superstitious p. 14. l. 12. r. heires the p. 16. l. 13. r. too speedily p. 34. l. 34. r. and ordered p. 36. l. 35. r. publick preaching p. 44. l. 28. r. fourth Council ibid. l. 29. r. which breaks and profanes the ordinance of God p. 51. l. 11. r. doth not p. 52. l. 2. r. one head p. 64. l. 28. r. Commonefaction p. 75. l. 3. r. Machiavel p. 80. l. 30. r. Borussia p. 89. l. 36. r. Mercers p. 93. l. 18. r. a note of p. 106. l. 12. r. inestimabile bonum p 113. l. 9. r. and wit p. 115. l. 2. r. justly p. 120. l. 14. r. the former p. 134. l. 35. r. expound p. 127. l. 18. dele except they be sent p. 134. l. 4. r. Chao● p. 139. l. 34. r. be well A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D. D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4. 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crock in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D. D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. ●odnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum-in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae