Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	apostle_n	church_n	presbyter_n	5,413	5	10.2530	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88870	The bramble berry: or, A briefe discourse touching participating in mixt assemblies at the Sacrament of the Lords Supper, wherein is most full and cleare satisfaction given to every weak and doubting Christian, both by testimony out of Gods Word, and many invincible reasons and arguments for that purpose, grounded upon the same, wherein is first principally discussed and resolved these three maine questions following: I. Whether the Congregationall assemblies in England be true churches of Jesus Christ, yea or no? 2. Whether it be lawfull to participate at the Sacrament of the Lords Supper among carnall and prophane men? 3. Whether the admitting of ungodly men to the table of the Lord be sufficient warrant for ministers to desist the publike administration of the Sacrament, or for particular members to decline it, or separate themselves? Secondarily, briefe and satisfactory answers given to all the principall places of Scripture alleadged to maintaine a separation from our church assemblies, besides their arguments and allegations sufficiently resolved: set forth for the benefit of the tender conscience. By W. L. a faithfull petitioner and carefull practitioner for the peace and welfare of the church and people of God.	W. L., a faithful petitioner and careful practitioner for the peace and welfare of the church and people of God.	1643 (1643)	Wing L84; Thomason E56_8; ESTC R413	53,887	63

guides hypocrites ambitious covetous and the Priests of old under the Law were prophane and unholy yet the Doctrine of truth was to be received from them for Gods people should be like Bees sucking sweetnesse out of Thistles while wicked men like the Adder gather poyson out of flowers Object The Priests under the Law the Scribes and Pharisees were rightly called therefore they ought to heare them but ours are not Answ What Paul saith of himselfe that he was not an Apostle by man nor of man but by Jesus Christ and God the Father that is true of all the Apostles not onely because they were to preach Christ but received Commission from him and are therefore called the Apostles of Jesus Christ not in after times for then we must prove whe●e the Apostles delivered the power of government to the community of the faithfull as they received it from Christ for which there is no Scripture the Ministers and guides of the Church are immediately of Jesus Christ from whom they derive their power and receive their charge in whose name they must execute their office Acts 20.28 and to whom they must give an account whose Ministers they are Take heed to your selves and to the whole flocke over which the holy Ghost hath made you Overseers the Presbyters at Ephesus we see were appointed Overseers by the holy Ghost that they might governe the Church of God they were chosen and ordained of men and so by immediaty of person not from God as were the Apostles c. but their gifts off●ce and authority was immediately of God in conferring those offices God useth the ministery of men but the office and authority is from God alone when Christ ascended on high he gave gifts to men some to be Apostles some Prophets Eph. 4.8.11 1 Cor. 12.8 some Evangelists some Pastors some Teachers so that the Pastorship and office of teaching and their gifts are as immediately from Christ as the Apostleship was and though every Pastor is not immediately called yet the office and order is from Christ immediately and not from men and so is their authority and jurisdiction and so our Ministers that are gifted from God and by God are as lawfull Teachers Mat. 24 41 Tit. 1.7 Mat. 9.38 1 Cor. 12 5. Phil. 1.1 Col. 1.24 2 Cor. 6.4 Rom. 1.1 2 Cor. 4 5. 1 Cor. 4.1.5 Argum. c●ncerning our M●nist●rs one to apply to th●se that scandall them and have as much warrant from God as the Apostles had in their time whether approved by men or not the harvest is the Lords and to him it belongs to send labourers now there be differences of Ministers but the same Lord the Ministers of the Word are not the Ambassadours of men but of Christ as having received their office power and gifts from him and not of the Church they may be called the Ministers of the Church as the Lords Ministers and servants or the Church is Ministers or servants are taken indifferently because though the Lord send them and gift them yet it is for the sake of the Church and they ought rather to be called the Ministers of Christ then of the Church for all power Spirituall and Ecclesiasticall is of God And as for those that account our Ministers Antichristian though never so godly in their lives or sound in Doctrine by reason of their standing by Bishops I desire them to consider these sixe Arguments following five of which may be applied truly to many of our Ministers who the thus brand with that odious term of Antichristian Ministers 1. No man that truly preaches Christ and both in his life and Doctrine sets himselfe against Antichrist and his followers 1 Cor 12 3 Ma● 12.25 26. Mat. 7.16 1 Cor. 2.11 1 Cor 3.11 2 Cor. 4.5 1 Cor 10.31 1 Thes 2 6 Mark 9 38 39. 1 Cor. 2.4 can be accounted Antichristian 2. No man that expresses the power of godlinesse in his life and conversation can be accounted Antichristian 3. No man that makes Jesus Christ and the glory of God the maine end of his preaching can be Antichristian 4. He that labours both by Doctrine and practise or by either of them to convert men to Jesus Christ and to disswade men from the wayes of Antichrist this man cannot be antichristian 5. He that to his power showes his dislike of corruptions both of Doctrine and Discipline of the Church of God and indeavours for reformation by earnest prayer and such other meanes as are in the bounds of his place and calling and mournes for the continuance of them in the Church this man cannot be guilty of the corruptions in the Church much lesse Antichristian 6. To oppose Christ in his Ministers or members 1 Cor. 12.3 Gal. 1.8 to scandall the wayes of God the Ministers and the Ordinances of God the publike assemblies of his people this I conceive is a high degree of Antichristianisme and blasphemy And truly as I am confident that there is none of the first five assertions but may well be applied to many hundreds of our Ministers for their justification from that aspersion of Antichristianisme so malitiously cast upon them so I speak it with griefe of heart I feare the last asertion which showes plainely who are Antichristian will of necessity fall upon the heads of all such as with open and blacke mouthes scandall the wayes Ministers Ordinances publike Assemblies of the people of God in the Church of England proceeding to a high degree of Antichristianisme and blasphemy for this is that maine deceit of the Devill to vilifie the Ordinances and administrations thereof in the Church by calling them idolatrous and the people Idolaters and Antichristian or else he could never prevaile with men whose hearts would else reverence and respect them and herein I conceive is that fulfilled of Satan transforming himselfe into an Angel of light neither could any man perswade himselfe it were lawfull to separate from our publike Assemblies were it not that he is perswaded the Ordinances and Officers and Assemblies are so in deed which neither they nor the Devill himselfe can ever be able to make appeare out of the Word of God Indeed no man Minister or other that beleeve in Jesus Christ 1 John 1.1 and desire to walke with God in uprightnesse as many thousands in the Church of England doe can be counted other then the children of God Gal. 1.8 and he that preaches any other Doctrine we ought to hold him accursed Thus much concerning the lawfulnesse of our Church Assemblies and Administrations now to prove the lawfulnes of joyning with them in Ordinances Object What shall we doe then that are to joyne in mixt Assemblies that we sin not herein 1. Take heede of joyning with any corruption or knowne evill in the Church show your dislike of it according to your power 2. Exhort and admonish or reprove as the circumstance of thy calling relation and opportunity will give leave those that

drinkes c. worshipping of Angels c. while they neglect the head of the Church which is the Lord Christ what colour men may here have to separate from the ordinances of God I know not as for being subject to humane ordinances we must not conceive that the Apostle meanes we should resist the lawfull power and authority of men set over us in Church and Commonwealth 1 Pet. 2.13 for then we should make one Scripture crosse another for Saint Peter exhorts us to submit to every ordinance of man for the Lords sake Then by humane ordinances are such here meant as were Heathenish and Jewish that were types and shadowes of the substance which could not now be consistent in the Church with the being of Christ not such ordinances as the Word preached Sacraments and Prayer these are the ordinances of God and not humane ordinances though there may bee some corruptions in the dispensation and administration of them yet they being the ordinances of God we ought not to separate from them 15. Matth. 28.20 Teaching them to observe all things that I have commanded you and loe I am with you alwayes unto the end of the world c. Answ What there is here to maintaine a separation from the publike assemblies of Gods people and worship I know not if Christ have left any such command with his Disciples surely it would be found extant in Scripture especially a point of so high concernment 1 Pet. 1.22 23. 1 Tim. 2.1.13 not sutable to the purpose besids the command of Christ and the presence of Christ is to be found for the justification of those that attend his ordinance Such other places of Scripture as seeme to have more weight in them follow 16. Rom. 12.5 For we being many are one body in Christ hence the Separation conclude that all that partake of the Sacrament are of one and the same body and must therefore of necessitie be Saints at least in outward appearance Answ 1. I answer all that come to the Sacrament whether godly or prophane may be accounted members of the same visible body by an externall covenant being by baptisme admitted into the fellowship of the visible Church and making a profession of faith in Christ though their lives are unanswerable Secondly The Apostle when he saith here we being many are one body in Christ he speakes of that mysticall union that is betweene Christ and beleevers and speakes here of the invisible Church not of the visible and it will appeare that he spake onely of beleevers because it is unpossible for an hypocrite to be joyned to the body of Christ more than a prophane person and doubtlesse there were hypocrites among them Yet saith he we being many are one body in Christ Thirdly Admit he should speake of the visible Church and that they ought all to be such as in judgement of Charity are Saints he doth not say if there be any prophane person among you separate or cut your selves from the body 17. 1 Cor. 10.17 For we being many are one bread and one body for we are all partakers of that one bread The Apostle here also sheweth that one-nesse and spirituall Communion that all beleevers have with Christ the true bread of life and the true head of that mystical body This Scripture is of the same nature with the former therefore already spoken unto 18. 1 Cor. 5.11 If any man that is called a Brother be a fornicator or covetous or an Idolater or a rayler or a drunkard or an extortioner with such a one eate not Answ It is true we ought not willingly to eate with such a one or to have any voluntary familiarity with him this place hath no relation at all to the Sacrament Object If we ought not to eat common bread with him much lesse to joyne with him in the Sacrament Answ It is in our owne power to have familiarity or common society with him or not but not in our power to eat or not to eat with him at the Sacrament if the Church be remisse in exercise of discipline the remedy to be used in this case the Apostle prescribes in the last clause of the Chapter Therefore put away from you that wicked person he saith not if the Church be remisse and that he be not put away come not to the table of the Lord. The Text beareth no such weight that way but that in discharge of my duty I ought to frequent the ordinance unlesse it were in my power to cast him out but of this heretofore 19. 2 Cor. 6.17 Wherefore come out from among them and be ye separate saith the Lord and touch no uncleane thing and I will receive you This Text and that of Revelation 18.4 are the two master-pieces of all their Scriptures I will speake first to that 2 Cor. 6.17 where wee must consider first who are to separate secondly from whom they are to separate thirdly what are the uncleane things there not to bee touched First they that are to separate are the beleeving Corinthians men converted from Heathenish and Idolatrous customes and services to faith in Jesus Christ Secondly they must separate from Infidels men destitute of the knowledge of Christ and men voyd of faith men not professing Christ palpable Idolaters as appeares in the foregoing verses What fellowship hath righteousnesse with unrighteousnesse or what concord hath Christ with Beliall the beleever with the infidell or what agree-hath the Temple of God with Idols Thirdly the uncleane things from which they are to separate are their Idols and prophane sacrifices and truely if in the visible face of our assemblies Christ were not professed his ordinances dispensed if the ordinances were superstitious and Idolatrous in their nature and institution and heathenish Gods were worshipped by us it were indeed good reason for all Gods people all that beleeve in Christ to separate but that this place tolerates any man to separate from ordinances instituted by Christ and ministred in assemblies professing Christ and where are many beleevers met together in the name of Christ this I finde no warrant for though there may be many corrupt members exercised in and about them the ordinances remaine the ordinances of Christ notwithstanding prophane men have to doe in the dispensation of them Elies sonnes were wicked but the ordinances kept their owne nature and use to Gods people that came duly prepared to them If those that pleade for separation can make it appeare that in all the booke of God there is any one place to countenance or warrant a separation from ordinances of the Lord Christs owne institution notwithstanding the evill managing of them and corrupt men imployed about them then they say something but because Scripture commands Gods people to separate from the Assemblies of heathens which worshipped false Gods as the Sunne Moone c. and such as observed Idolatrous customes and practises in ordinances invented of their owne braine not instituted by Christ this

we admit none to that ordinance but such as by baptisme are admitted visible members as they were by circumcision and if no stranger should enter into the sanctuary Ezek. 22.26 Lam. 1.10 should not they enter in that were of the same nation and under the same covenant yea doubtlesse and if strangers were admitted by the neglect of the Priests as they were often did this cause the other to separate this is absurd Seventhly Ezek. 22.26 her Priests have violated my Law in that they put no difference betweene the holy and prophane Answ This was the Priests sinne but this gave not the people warrant to separate no more than that of Elies sonnes Eighthly Jeremiah 15.19 If thou take away the precious from the vile Answ That is if thou separate or cast out the vile persons from the precious for there is a twofold separating one when wee cast out the party from whom we separate another when we cast out our selves from them but the first of these is here meant First because the precious have right to the ordinances and ought not to be cast out Secondly because of the words following in the close of the verse Let them returne to thee but returne not thou to them viz. Let them upon repentance or entring into covenant come againe to thee and to the ordinances but doe not thou decline the ordinance to suite with their sinfull manners Let them returne to thee implies the vile were once with him and were cast out Ezek. 22.26 Eighthly Ezek. 44.23 They shall teach my people the difference b tweene the holy and prophane Answ True this was the Priests office so to doe to show who have right to the Ordinances who not and so doe our Ministers now or ought to doe but I can heare no Text say yet if the Priest put not di●ference betweene the holy and prophane doe thou separate thy selfe and come not to the publique ordinances Ninthly Numbers 19.20.22 Whatsoever the uncleane person toucheth shall be uncleane Answ We have not now under the Gospell to doe with such shadowes and Leviticall purifications as then were in use wee are all cleane through the blood of Christ 1 Ioh. 1.17 Luk. 11.41 Ioh. 15.3 wee may now touch a grave a dead person a Leper and yet come to the ordinances we now speake not of such legall ceremonies but of godlinesse and holinesse of life besides these uncleane persons had their cleansings as appeares in the cited Scripture many men of vicious lives frequented the sanctuary and yet were not counted uncleane besides to the pure all things are pure but to the impure all things are uncleane Lastly we mistake if we thinke that the uncleane person touching the ordinances of God can mak them unclean in themselves or to any other then to themselves also it is to be noted that the uncleannesse spoken of in this Text is the uncleannesse of the body whereby such a one was made uncapable of humane society and this uncleannesse kept him no more from the ordinances then from common society it is the corruption and the depravity of the inner man makes men uncapable of the Sacrament not any defect or uncleannesse in the body other then as it is contagious This Text of Scripture hath no relation at all to a religious separation but a Civill 10. 2 Chro. 6.14.17 Thou showest mercy to thy servants that walke before thee with all their hearts If this Text have any thing in it to warrant a separation from the ordinances of Christ let the indifferent judge if any thing concerning Sacramentall communion were here meant it would rather be a silent reproof of them that decline the ordinances for they cannot be said to walke uprightly with all their hearts before God 11. Exodus 19.5 If yee will obey my voyce yee shall bee a peculiar treasure unto me This is a generall promise made to all the nation of the Jewes and so to us under the Gospell that upon condition of faith and obedience the Lord will gratiously accept of us in his Sonne to bee his what there is here to countenance separation from the publique assemblies of Gods worship I understand not 12. Psalme 135.4 For the Lord hath chosen Jacob to himselfe this Text shewes how according to the election of grace he hath chosen the promised seed the children of the faithfull out of the world to himselfe as well under the Gospell as under the Law These places of Scripture therefore should encourage us to walke with God in the frequent use of the Ordinances not to turne our backes upon them I hope considering what hath beene formerly said no man will doubt whether the Word and Sacraments in the Church of England bee the Ordinances of God though there may be some miscariage in the dispensation of them if they should make any such scruple First let them remember they are of the Lord Christ his institution Secondly by experience wee see the Lord graciously found present in them as appeares by the daily fruite proceeding from them so that as our Saviour saith concerning himselfe My works testifie of me and The tree is knowne by its fruits for men gather not grapes of thornes nor c. even so the heat life and nourishment which is attained in these ordinances declare manifestly the presence of God in them by his Spirit making them effectuall to all that belong to the election of grace and so consequently that they are the ordinance of God ordained for the converting and building up of his people in the wayes of God 13. 1 Cor. 6.11 And such were some of you but ye are wasted but ye are sanctifie the Apostle here declares the different condition of Gods people what they were before conversion what they are after what they are by nature what by grace it is very strange logicke to draw any conclusion from hence to countenance separation from the Church true hence we ought to gather that Gods people after conversion ought not to live in that ungodly and uncleane way that they did formerly nor frequent the societies of uncleane and lewd livers nor run to the same excesse of riot with them as they did before conversion but rather now apply themselves to the society fellowship with godly and holy men 1 Pet. 1.22 Titus 3.3 4 5. and frequent the ordinances of God with all due care and diligence that they might be more and more built up in the wayes of God Ephe. 4.15 16. Ibidem 14. Col. 2.19.20 And not holding the head from which all the body by joynts and bones having nourishment ministred and knit together increaseth with the increase of God wherfore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances The Apostle in these words sheweth the errour and vanity of such as were led away by Jewish and heathenish observations as new Moones Sabbath dayes meates