Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	baptize_v	command_v	disciple_n	1,791	5	9.8839	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94294	A discourse of the right of the Church in a Christian state: by Herbert Thorndike.	Thorndike, Herbert, 1598-1672.	1649 (1649)	Wing T1045; Thomason E1232_1; ESTC R203741	232,634	531

necessary to the communion of the Church in his Dominions which the Soveraigns over other parts of the Church perhaps allow not But though as a Divine I admit this debate yet as a Christian and a Divine both I condemne the separation which they have made before it be decided The Church of England giveth to the King that power in Church matters which the Kings of Gods ancient people and Christian Emperours after them always practised This possession was enough to have kept Unity though the reason appeared not why Christian Princes should have the same right in the Church as the Kings of Judah had in the Synagogue For if they observe it well this right is no where established upon the Kings of Gods ancient people by way of precept in the Law For seeing the Law commanded them not to have a King but gave them leave to have a King when they would upon such terms as it requireth Deut. XVII 14. it cannot be said that any Right in matters of Religion is setled upon the King by that Law which never provided that there should be a King The question is then not whether the Kings of Judah had power in matters of Religion which is express in Scripture but upon what Title they had it which is not to be had but by Interpretation of the Law And this we shall finde if we consider that the Law was given to that people when they were freed from bondage and invested in the Soveraign power of themselves as to a Body Politick such as they became by submitting to it So that though many precepts thereof concern the conscience of particular persons yet there are also many that take hold of the community of the people for which particular persons cannot be answerable further then the Rate of that power by which they act in it As the destroying of Malefactors Idolaters in particular These Precepts then being given to the community of the People and the common Power of the People falling to the King constituted according to the Law aforesaid it followeth that being invested with the Power he stands thereby countable for the Laws to be inforced by it And then the question that remains will be no more but this Whether civill Societies and the Soveraign Powers of them are called to be Christian as such and not onely as particular persons A thing which Tertullian seems to have doubted of when he made an if of it Apologet. cap. XXI Si possent esse Caesares Christiani If Emperours could be Christians And Origen when he expounds the words of Moses I will provoke them to jealousie by a people which are not a people so he reads it of the Christians whereof there were some in all Nations and no whole Nation professed Christianity in X ad Rom. lib. VIII in Psal XXXVI Hom. I. seems to count this estate and condition essentiall to the Church But since Anabaptists are no more Anabaptists in denying the power of the Sword to be consistent with Christianity it seems there is no question left about this as indeed there ought to be none For the Prophesies which went before of the calling of the Gentiles to Christianity were not fulfilled till the Romane Empire professed to maintain it And thereby the will of God being fulfilled it is manifest that the will of God is that civill Societies the Powers of them should maintain Christianity by their Sword and the Acts to which it enableth But always with that difference from the Synagogue which hath been expressed For if the Church subsist in severall Soveraignties the power which each of them can have in Church matters must needs be concluded by that power which God hath ordained in his Church for the determining of such things the determining whereof shall become necessary to preserve the Unity of it Thus much premised the first point we are to debate is Whether Excommunication be a secular punishment amounting to an Outlawry or Banishment as Erastus would have it or the chiefe act of Ecclesiasticall Power the Power of the Spirituall Sword of the Church cutting from the visible communion thereof such as are lawfully presumed to be cut off from the invisible by sin For if there be a visible Society of the Church founded by God without dependence from man there must be in it a visible power to determine who shall be or not be members of it which by consequence is the Soveraign Power in the Society of the Church as the Power of the Sword is in civill Societies But Excommunication in the Synagogue was a temporall punishment such as I said and therefore it is argued that our Lord meant not of that when he said Dic Ecclesiae that terme in the Old Testament being used for the Congregation of Gods people in the quality of a civill Society And therefore when he addeth Let him he unto thee as a Heathen or a publican they say it is manifest that neither Ethnicks nor Publicans were excommunicate out of the Synagogue nor the Excommunicate excluded from the Service of God in the Temple or Synagogue And when our Lord addeth Whatsoever ye binde and loose on earth it is manifest say they in the language of the Jews used among the Talmud Doctors that bound and loose is nothing else but that which is declared to be bound or loose that is prohibited permitted and therefore the effect of the Keyes of the Church which is binding and loosing reaches no further then declaring what was lawfull and what unlawfull as to the Jews by the Law of Moses in point of conscience The first argument that I make against this opinion is drawn from the Power of Baptizing thereby understanding not the Office of ministring but the Right of granting that Sacrament Which we in this state of the Church doe not distinguish because all are born within the pale of the Church and by order thereof baptized infants But may see a necessary ground so to distinguish by S. Paul when he denies that he was sent to baptize but to preach the Gospel 1 Cor. I. 17. whereas the words of our Lord in the Gospel are manifest where he chargeth his Apostles to Preach and Teach all Nations Baptizing them in the Name of the Father Son and Holy Ghost For the Baptizing of all that should turn Christians could not be personally commanded the Apostles but to preach to all Nations and to make Disciples out of all Nations this they might doe to those that might be Baptized by such as they should appoint We must note that it is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples as the Syriack truly translates it Commanding first to bring men to be Disciples then to Baptize Now Disciples are those that were after called Christians such as we professe our selves Acts XI 26. those of whom our Lord saith in the Gospel that those that will doe his Fathers will are his Disciples Wherefore they are commanded

desired who having white Robes granted them in stead of that present justice which their Prayers sollicited are afterwards described standing with their faces toward the Throne the Lamb and the Elders as the People in the Church at Divine Service towards the Bishop and Presbyters Which particulars too long here to be deduced are easie to be observed by comparing Apoc. V. 8. VI. 9 10 11. VII 12 14. VIII 3 4 5. Adde hereunto the saying of Ignatius that the Bishop in his Church bears the figure of the Father of All to wit in the whole Church Triumphant and unto that the Ordinary expression of the Jews when they use the term of God and his House of Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his Court or Consistory to represent the Majesty of God sitting in Counsell or in Judgement upon the World with the Angels about him in the Old Testament but the Saints in the New attended by the Angels Mar. XIX 28. Luc. XXII 30. 1 Cor. VI. 2. Apoc. XX. 4. which expression of theirs is manifestly borrowed from the Scriptures of the old Testament every where representing the Majesty of God in this posture Ps LXXXIX 8. Dan. VII 9. Psal CXLIX 1. Deut. XXXII 2. and you have not onely a Commentary upon this whole passage but also a Confirfirmation of all that hath been or shall be said that the Bishop and Presbyters are the same in the Church as the Sanedrin and the Head of them in the Synagogue All this is yet more fortified by the testimony of Tertullian De Praescript cap. XXXVI that the very Chairs in which the Apostles sate in their Churches were extant in his time as saith he were also the very Originals of their Epistles in the Churches to whom they were sent and as the Chair of S. James at Jerusalem was extant in Eusebius his time Eccles Hist VII 19. Adde further The uppermost Seats in Synagogues which the Scribes and Pharisees desired Luc. XI 43. adde the Apostle 1 Cor. XIV 25 30. distinguishing between the Seats of private persons and Prophets which the supposed S. Ambrose expounds by the Custome of sitting in the Synagogue as I have shewed in the same place adde The Chair of Moses on which the Scribes and Pharisees sate in succession to him who taught the people in that posture with the Priests sitting about him as Philo expoundeth the Text Num. XV. 33. Mat. XXIII 2. and I suppose we have not only evidenced to common sense the Superiority of the Bishop above the Presbyters by his Place in the Church but also the distinction of the Clergy from the People by the same Which Point that I may deduce with that care which the consequence of it requires it will be worth the inquiry first by what title of Right the Celebration and Consecration of the Eucharist belongs only to Presbyters which as it seems to be agreed upon on all sides so let the Reason also once be agreed upon why it belongs only to them and thereby it will appear that it is convertible with the Power of the Keys that is that the Power of the Keys also belongs only to Presbyters whereas the Offices of Preaching and baptizing are communicable to their inferiours and that it belongs also to all Presbyters and so by consequence that there is no such thing as Lay Elders The Presbyterians stiling their Pastors Ministers of the Word and Sacraments in opposition to their Lay Elders seem to ground this Right upon the Commission of our Lord to his Apostles Goe preach and make Disoiples all nations Baptizing them as if this were the Office wherein Presbyters succeed the Apostles though of the Eucharist there is here never a word But if they consider what it is to Preach the Gospel to Unbeleevers or rather what it was before the Gospel was received any where it will easily appear that unlesse they be mad men that go about it it is necessary that they be indowed with abilities to make it appear even to the enemies of the Gospel that they are sent by God to Preach it Therefore no man succeeds the Apostles in the Office of Preaching the Gospel to the Nations And therefore if they will take notice they shall easily observe that the Title of Minister of the Gospel Minister of the Word of the New Testament Minister of the Church and others equivalent are never given to any but the Apostles in the Scriptures unlesse it be to their Scholars and Substitutes the Evangelists because they were to the Apostles as the Apostles to Christ and Christ to God that is they were Ministers of the Apostles assumed by them to the work which Christ had trusted them in Person with of Preaching the Gospel and planting Christianity And therefore when need was were able to make their Commission appear by the works they did though in an inferiour degree because they proceeded upon that stock of reputation which the Apostles had won the Gospel by their Preaching and Miracles Such titles you shall finde attributed to the Apostles and their Followers and Substitutes 1 Cor. III. 5. 2 Cor. III. VI. 4. XI 23. Col. I. 23 25. Eph. III. 7. VI. 21. 1 Thess III. 2. Col. IV. 7. I. 7. Acts I. 17. VI. 4. XX. 24. XXI 19. but no where to Presbyters For the name of Presbyters as also of Bishops is Relative to the People of those Churches whereof they are Bishops and Presbyters signifying them to be the best qualified of all the Body of those Churches chosen and constitute to conduct the rest in Christianity And therefore the Apostles also are Presbyters as S. Peter and S. John style themselves 1 Pet. V. 1. 2 John 1. 3 John 1. because the greater includes the lesse and because they had power in all Churches as Presbyters in one But Presbyters are never called Apostles because the greater is not included in the lesse and because Presbyters never had Commission to preach the Word or the Gospel in the sense whereof I speak here that is to publish the Gospel to Unbeleevers And whereas there is the same difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other as there is between Publishing the Gospel to Vnbeleevers and instructing Christian Assemblies in it we never finde the former attributed to any Presbyter in the Scriptures but we finde both attributed to the Apostles because their Commission was to Publish the Gospel to all Nations and to make them Disciples by Baptizing them and being such to Teach them further to observe all that our Lord commandeth Mat. XXVIII 19 20. Mar. XVI 15. Thus the Apostles Acts V. 42. ceased not to Teach and Preach Jesus Christ in Houses and in the Temple To Teach the Church in those Houses where the Christians assembled to serve God as Christians and to Preach to the Jews in the Temple whither they resorted for that Service Acts II. 42 46.