Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	church_n	scripture_n	tradition_n	3,753	5	9.2711	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76816	A moderate ansvver to these two questions 1. Whether ther [sic] be sufficient ground in Scripture to warrant the conscience of a Christian to present his infants to the sacrament of baptism. 2. Whether it be not sinfull for a Christian to receiv [sic] the sacrament in a mixt assembly. Prepared for the resolution of a friend, and now presented to the publick view of all, for the satisfaction of them who desire to walk in the ancient and long-approved way of truth and holiness. By T.B. B.D.	Blake, Thomas, 1597?-1657.	1644 (1644)	Wing B3148; Thomason E19_6; ESTC R12103	35,052	36

then the Customes of the Church ordained by the Apostles are a Ground of satisfaction Nor are they therfore in themselves less authenticall because they are not mentioned in the text of Scripture as prescribed by the Apostles if yet it may appear that from them they fetch their first Originall It is not the writing that giveth things their Authority See Hooker Ecclesiasticall Polity lib. 1 sect 14. pag 44. Field on the Church lib. 4.20 but the worth and credit of Him that delivereth them tho but by word and lively voice onely More certainty to us-ward things have by writing but not more Authority in themselves ex gr That saying of our Saviour not mentioned by the Evangelists yet now known to be his by the Allegation of St. Paul Act. 20.35 That Proph●cy of Enoch Jude 14. These in themselves were no● less authentick truths before than after those allegations So for Apostolicall Customes Those mentioned in the Scripture have a more unquestioned Certainty than Traditions but not greater Authority Neither is this to sett up Tradition as do the Papists to the prejudice of the Scripture Because we admit none for Apostolicall which either are contrary to the Scripture or which may not by good reason from some text of Scripture be confirmed for Apostolicall You see whither all this tendeth viz. To make way for this Assumption That if the Baptizing of Infants may reasonably be judged one of those Apostolicall Traditions one of these Church-Customs which were established in the Churches according to the commandement of Christ Then is ther sufficient Ground in Scripture to warrant the use and practise of it And tho ther be no mention of it in the text of Scripture yet if it may appear to have been ordained by th'Apostles and used by the Churches even from the dayes of the Apostles why should it not be acknowledged to be the commandement of Christ and so a Ground for Conscience to build upon Well But you will say how may it appear to have been a custome of the Churches ordained by the Apostles Here it may be worth our Observation That the pattern and president from whence most if not all of them was ●aken was the custome of Israel in the Old Testament It is the observation of Jerome Ut sciamus traditiones Apostolicas sumptas ex veteri Te●●amento Quod A●ron fi●● ejus atque Levit●e in Templo ●●crunt hoc sibi Episcopi Presbyteri atque Diaconi vend●●ant in Ecclia Hieron Epla 85. ad Evagrium And this may be one speciall reason why the Providence of God did not take so much care for the writing of every Custome and Ordinance for the Government of the Church-Assemblies in the New Testament Because as ther was not so much danger of Corruption in them as in points of Doctrine So the President from whence they were take being at hand if any aberration did creep in it might easily be amended by reducing it to the pattern Yea and who can tell whether the wisdom of God did not hereby provide to uphold the credit of the Church of Israel and the Authority of the writings of Moses and the Prophets against the frowardnes of some who were but too apt and ready to dis-esteem them That the Institutions of God by Moses for the Church of Israel were the Pattern for the Apostolicall Traditions which were appointed for the Discipline and Order to be observed in the Christian Congregations it will appear more evidently if we consider that the subject matter of these Orders are Times Places Persons and the like In all which the Apostles by the Commandement of Christ setled such Rules as were consonant to what had been formerly in the Church of Israel That we might know that no better Orders for the Church can be devised than such as in Conformity to the Church of the Old Testament may justly and without wrong to the time of Truth and Grace be framed and as it were thence translated Was it not for this cause that divers particulars which should be in the Christian Churches are prophetically described in phrases taken from the Church of Israel See these texts Esai 66.21 23. Zech. 12.16 I said Without wrong to the time of Truth and Grace Because as some judiciall lawes were peculiar to that Nation and to that Age of the World and so may not be now taken into the Statutes of the Common-wealth So some Ecclesiasticall Rites were peculiar to that Age of the Church and may not now be taken into the Canons of the Christian Church tho others may which are more morall and so more perpetuall Ex. gr In the Old Testament ther was one day in seven set a part to be a Day of Holy Rest i. e. a time for the Assemblies and Holy Convocations meeting together for the works of Piety and Devotion In imitation where-of th'Apostles by the Direction of our Blessed Saviour consecrated the first day of the week to the same ends and uses and gave it that honourable name which still it beareth The Lords Day Then for Places Israel had their Synagogues beside the Temple And who knoweth not that even in th'Apostles times ther were places sett apart for the Assemblies to meet in and even then began to be called Churches So for Persons Israel had those who were sett apart to the service of the Altar and the Temple Accordingly the Apostles ordained in severall Churches certain Elders men sett apart and separated to the work and office of the Ministry who by that solemn Rite and Ceremony of their Ordination might be known and acknowledged to receiv from God a speciall designation to that function from which they might not return to secular employments and the cares of the world The maintenance of them doth St. Paul affirm to be ordained of the Lord in conformity to the Ordinance of the Old Testament Cor. 9.13.14 And whether the subordination of Some in the Ministery to other in the same Order were not likewise an Apostolicall Institution appointed by Christ and this also fetcht from the pattern of Moses I dispute not But this I make no question will be acknowledged by all That the Censures of the Church That the Directions given to the Church how to proceed in the execution of those Censures That these I say were received from Israel and that not only by the Apostles appointing them Cor. 5. Tit. 3. but also by our Saviour himself Mat. 18.15 That the Liberty which women have to come to the Table of the Lord must be acknowledged a Tradition of the Apostles taken from the Pattern of the Passover Nay yet more The Custome of the Apostles to baptise the whol housholds of them that beleeved and that immediatly upon the Conversion of the Master of the family and his subscription to the Faith of Christ whence they should have it except from that like pattern and President in the Old Testament viz. Abraham circumcising all the

be admitted to the Table of the Lord. This is evident enough No uncircumcised person might eat of the Passover Nor any person unbaptised be admitted to the Lords Supper how morally righteous soever he bee The Reason her-of is Because None may be received into the Communion and fellowship of the Church till he have professed himself one of them that desire to lay hold on the Hope of Eternall life by the Mean and Mediation of Christ in whom alone is founded the Covenant of Grace Now this Profession is by submitting himself to the Sacrament of Baptism Hence it is that our Blessed Saviour hath joined these two together He that beleeveth and is baptised As none unbaptised So not all that are baptised Children so soon as they be able to learn must be taught and by teaching be fitted to discern the Lords Body before they be admitted to it Of old Israel must instruct their children in the Rites of the Passover Exod 12 26 13.14 In imitation wher-of Christians receiv a charge touching their children to bring them up in the knowledge and practise of their holy Profession Yea and by an Apostolicall Ordinance as it is probable from that of Heb. 6.2 The Pastours of the Church in all ages according to the trust committed to them have taken an account of what the Parents have done in this Education of their children examining them in the Articles of their Beleef and the points of the Catechism And ther-upon have approved those whom they found Proficients and by their Benediction have confirmed and comforted them in these their happy Beginnings This Order of solemn Confirmation is acknowledged by the Godly learned to be of merveilous good use in the Church And reason giveth it so to be That so when children are come to a perfect Age and in some measure able to understand the matters of Religion and to give an account of their Faith they may then make an open profession of their Beleef and an open promise of their Obedience to the laws of God and so ther-upon in a solemn maner be admitted to the holy Communion And till they be thus confirmed I should yeeld it altogether unfitting at least for Orders sake that any be admitted to the Table of the Lord. 2. Some are to be shutt out and sequestred No doubt of this Adam was thrust out of Paradise that he might not tast of the Tree of life and feed himself with a vain hope of immortality The Leprous were to be shut out of the Camp They that were unclean by a dead body Num. 9.6 could not keep the Passover on the day The Refractary and Obstinate is to be accounted as an Heathen Mat. 18.17 The incestuous person must be delivered to Satan and Scandalous Christians excluded from civill much more from sacred Communion Cor. 5. Such order must be taken also with in-ordinate walkers 2 Thess 3. and with unreformable Heretiks Tit. 3.10 If any man love not the Lord Jesus Christ i. e. if any walk in a manifest Profession of Dislike and Detestation of Christ and his Gospel He must be pronounced Anathema This is the Discipline of the Church and good is the Reason ther-of 1. In respect of the Persons Delinquent That by the destruction of the Flesh the Spirit may be saved This was an wholsome severity a Church-punishment inflicted as a means appointed of God to reduce and reclaim those who were not desperately given up to a reprobate sense 2. In respect of the Congregation that others might hear and fear That others might shun familiarity wi h them for fear of infection by them 3. In respect of them that are without the Church That the name of the Lord might not be blasphemed by them but that they might see and know that as the Profession so the practise of the Church is a constant care of holines Nor will the Church of God indure it that any of their Society shall say one thing and do another talk holines and live profanely If any do forget himself and conform to the Men of the World in exorbitant courses he shall be shutt out from among them and cut off from their Communion that so the whol Assembly may even in the ey of the world be found in some measure conformable to the Holiness of Christ their Head For these Reasons some are to be shutt out and sequestred The first and second Reasons are perpetuall and press the Execution of this point of Discipline at all times The third was more urgent in the times of the first Plantation of the Church And in that respect it was as I conceiv that the Primitive Churches were so severe and rigid even to an over-great measure of extremity till experience taught them the Necessity of some more mildnes and moderation But yet alway ther is use of this point of Discipline to seperate and cut off scandalous persons that so the members of the Church may be secured from infection and the whol Body from scandal and imputation 3. The Neglect of the Church-Officers in doing their duty is a sinn that may expose the whol Congregation to the judgements of God Their office it is to watch over the Holy things of God that they be not laid open to contempt either by admitting them that are not fitted or by not sequestring them that ought to be sequestred And their Negligence is a provoking sinn was it not upon this ground that the Congregation doth smart in the case of Achan The Elders and officers were not so carefull as they should have been To which if ther be added also the Neglect of inferiour persons in doing what they ought it is their part to be eys and ears to the Governours informing them of what is amiss yea and in a dutifull way to admonish them of their duty and intreat their diligent circumspection which if they do not much more if they do approve of their slackness and like of them the better because they are not so officious What wonder if this Neglect of the Governour prove the destruction of the whol Congregation understand this in respect of temporall judgements God to shew his just indignation against sin and to teach all and every one to have a care of others both to greev for them and to admonish them doth for the sin of some one especially if an eminent person cause the whol to smart under the Rodd of some common Calamity This also is not denyed These things being premised as things granted and not at all questioned The Scruple doth ly in this one particular Whether the sinn of the unworthy and wicked person intruding himself into the company of them that draw neer to the Table of the Lord and the sinn of the Church-officers who should but do not exclude him whether this sinn of theirs defile the Conscience of Him a private Christian who hath no further communion with them save only that he is in their company and they in his

Teachers and Officers in the Church They must indeed put a difference betwixt things holy and profane they must separate the precious from the vile pronouncing mercy to the one denouncing judgement to the other admitting the one to the Holy things keeping of the other This must they do and if not they deserve a just reproof But what is this to the cause in hand Doth this countenance the course of such who condemn those that do not put themselves from the Holy things of Gods because those be admitted which ought not Is not this rather to make sad the Heart of the righteous That of Esay 65.11 Yee are they that forsake the Lord that prepare a Table for the Troup and furnish a drink-offering for the number This I say hath been alledged to tax the negligence of them who admit the promiscuous multitude to the Table of the Lord As if the Prophet had blamed Israel for the like carelesness in their Passover and Peace-offering wheras the text doth blame their Idolatry not their profaness Idolatry in sacrificing to Jupiter and Mercury to the Host of Heaven But admit it as a tax of negligence and profaness yet must it not fall upon every particular person Apply it to the Church officers and spare not but blame not them who because the promiscuous multitude are not turn'd away do not turn away themselves from the Table of the Lord. And so much for the first Argument c. The second Argument NO man may neglect either the Duty that he oweth to God or the Benefit which God reacheth forth to Him upon pretence that another man doth not perform his Duty or is not fitted to receive the Benefit with Him Shall not the Husband pray or Hear and Receiv because the wife of his Bosome is passionate and irreconciliable Shall not Lot make hast out of Sodome because his son-in-laws do not prepare to go with him That it is a Duty to receiv the Sacrament is plain enough by that precept Do this in Remembrance of mee That ther is a Benefit reached forth to us in it is as evident by that word of our Saviour This is my Body This is my Blood He that eateth my flesh and drinketh my blood hath everlasting life Nay more This Benefit cannot be had without this duty Except yee eat the flesh of the Son of man and drinke his blood yee have no life in you Joh. 6.53 You will perhaps reply That Duties must be performed in a right manner otherwise we may provoke God Israel must eat the Passover yet not in their uncleanness nor with the unclean say the same of Christians I grant the Proposition for sound and good The instance of Israel doth not reach home to the point in hand It doth not appear by any text of Scripture That if the Master of the familie did neglect to exclude such as were unclean that therupon the children or servants did or might lawfully forbear the Passover Add this also To bring home the Argument more particularly to the cause in hand where a prepared Heart may comply with the principall end of Receiving the Sacrament ther ought he not to absent himself for want of the secondary Reason giveth it That wher ther is a Duty to be done a Benefit to be expected If ther be divers Ends of doing that duty some more some less principall No reason to neglect that by which the Principall end may be obtained because we cannot obtain th● s●condary Now then As God hath appointed and ordained this Sacrament 1. To hold forth the Benefit of Christs death to the worthy Receiver that by partaking of Christs flesh and blood the Christian may be more neerly united to Christ himself in the first place and then to the members of Christ 2. To call for and cause in the Society of the faithfull a publick Testification of their mutuall love and charity one to another as members of the same mysticall body So the principall end of Receiving is to continue the Union and Communion with Christ and all good Christians the living members of Christ which was begun in Baptism And the secondary is to make profession of it by joining with this and that Assembly of Christians Now then since the primary end of Receiving is our Union with Christ and our union with Christians is but the secondary For we are not united to Christ by being received into the Congregation but indeed received into the Congregation because first united to Christ Nay since the primary end is Union and our Profession or Testification therof is but the second or third end of Receiving Therfore where the Primary end may be obteined why should the want of the second or perhaps the third be accounted any just barr to keep us off Now howsoever the mixture of bad with the good or the scandalous courses of over-many in the Assembly might seem a just barr to our Profession of Communion and Fellowship with this or that Congregation yet since it cannot hinder us in obtaining our desire of Union with Christ and his mysticall Body why should this mixture be any barr to the Duty enjoined In very deed if that Profession of our selves to be of the Number of them who hold of Christ and his Church if this I say were the principall end of Receiving the Sacrament Then were there some shew of Reason to forbear joining with a mixt Assembly But now it is otherwise It were indeed to be wished that the whole Congregation were such as that we might affectionatly desire to continue in Communion and Fellowship with them But if it fall out otherwise through the fault of other men Can that be a sufficient reason to hinder us from the Sacrament The prime fruit and Benefit wher-of we may partake of even in the mixt Assembly Add this also That it is charitably supposed ther be some Saints in the Congregation and in our address to the Sacrament we do profess our desire of Union and Communion with them if others intrude themselves we came not thither to meet with them Now the Question is whether we may neglect the good and godly Christians and that Duty which we ow to God in respect of them because of the bad and wicked whom finding ther we have not power to remove The third Argument TThat Opinion which in the best Ages of the Church hath been condemned of errour And that which necessarily casteth Christians upon inextricable difficulty's and discomforts is in all probability erroneous and therfore not to be embraced Such is the opinion of them who hold it sinfull for a Christian tho well-prepared for the holy Sacrament by self-examination according to the Doctrine of the Apostle to draw neer to the Table of the Lord in the company of them that are unjustly permitted to come to that holy Ordinance That it hath been condemned as erroneous in the best ages of the Church is evident by the story of the Novatians first and the