Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	aaron_n	act_n	ordain_v	20	3	8.5796	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55393	Quo warranto, or, A moderate enquiry into the warrantablenesse of the preaching of gifted and unordained persons where also some other questions are discussed : viz. concerning [brace] ministerial relation, election, ordination : being a vindication of the late Jus divinum ministerii evangeliei ... from the exceptions of Mr. John Martin, Mr. Sam. Pette, Mr. Frederick Woodal ... in their late book, intituled The preacher sent / by Matthew Poole ...	Poole, Matthew, 1624-1679.	1659 (1659)	Wing P2850; ESTC R33938	110,108	175

is not any Constitution for the peoples conveying the Office-power to Ministers 2. If the word jurisdiction be taken strictly there is a difference made between Ordination and Jurisdiction but if by an act of Iurisdiction they mean nothing else but an act of Authority for that is the thing in question then we have before proved that it is an act of Authority and it were easie to make it good by Arguments We never find Ordination practised either in the Old or New Testament but by persons in authority towards their inferiours Moses Ordained Aaron Aaron his sons Christ his Apostles the Apostles other Ministers And if in all these it be granted to be an act of Authority surely to deny it to be so in other Ministers carrying on the same work is an assertion neither true nor probable Again Ordination is that act which constitutes a man in Office and therefore must be an act of authority But I must remember my work is not now to prove but to answer and therefore I forbear and shall give my self and the Reader a writ of ease Only that the Reader may see the fruit of our Brethrens opinion as indeed posito uno absurdo sequuntur mille I shall present him with a list of some novel and strange assertions which they have been hurried into by the force of their principles Novel and strange passages 1. They implicitly deny Jesus Christ to have preached to the Iews as a teacher by Office for thus they say p. 13. A man is not a teacher by Office to all that he may preach to If he preach to Heathens such as will not receive iustruction yet they are said to be taught though they stumble at the Word Mat. 13. 54. He i. e. Jesus taught them and yet v. 57. they were offended at him But a man is not a teacher by Office unto such heathens And the Apostles according to them were no Officers to Heathens for they thus argue pag. 18. That such are no Officers to people as cannot exercise Church-government over them But say I the Apostles cannot exercise Church-government over heathens What have I to do to judge them that are without 1 Cor. 5. 12. Ergo. 2. One that is really gifted for preaching for ought we know may lawfully preach without approbation from a Church or others p. o. 3. It is the work of God and Christ onely to send Preachers let it be proved wherever a Presbytery was impowred to send pag. 126. And the Church is in no better case with them for they say The person sending is Christ neither a Church nor a presbytery pag. 125. And afterwards Sending is nothing else but Christ commanding to go and preach not by a Presbytery but by the word And how a Presbytery can send but by exhorting to follow the command of Christ we know not And in such a doctrinall way for ought we see a private Christian may exhort to go and teach pag. 130. So that now both Presbytery and Church are thrust out of Office and every one that is apt to teach is commanded to preach though neither Presbytery nor Church send him And every private Christian hath as great a power to send Ministers as either Church or Presbytery which who can read without wonder 4. If the Major part of a Congregation be wicked we suppose then it is no true Church and if once it were a true Church yet now it ceaseth to be so or is unchurched pag. 237. 5. They talk of Pastors administring the Sacraments not as Pastors for thus they say If Pastors preach and give the Sacraments to their own flock they act as Pastors but if they perform these acts to any not of their own Congregation they do it not as Pastors pag. 280. Then they do it as gifted-men for that is the other branch of the distinction He that preacheth to strangers not as a Pastor preacheth as a gifted-brother that they grant And therefore he that administreth the Sacraments to any not as a Pastor doth it as a gifted-brother 6. We see no inconvenience in asserting that heathens converted to Christianity may be a Church before they be baptized pag. 288. 7. A minister as oft as hee changeth his place and people needeth a new ordination pag. 290. 8. They say It is our mistake when we assert that Baptisme doth admit or make a man stand in relation to a Church whereas baptizing is not into a Church but into the name of Christ pag. 292. 9. They say If a people turn hereticall or starve a Minister or combine to vote him out the sin of the people doth nullify the office of the Minister pag. 296. And that I may tread in our brethrens steps who were so ready to catch at the appearance of a contradiction in the Provinciall Assembly I shall put them in mind of two or three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming repugnancies at least if not grosse contradictions Self contradicting passages They say pag. 20. that one that is really gifted for preaching may for ought we know lawfully preach without approbation from a Church or others pag. 20. And they urge 1 Pet. 4. 11. to prove it the duty of gifted persons to preach and surely if it be a duty then it obligeth whensoever a man may do it lawfully And yet pag. 149. they say We grant that to a mans exercise of his gifts in this or that place there is praerequired a call from the people or Magistrate And how can any man preach but he must preach in this or that place Quod nusquam fit non fit 2. They say When an ordained Minister removes from one charge to another They chuse him not as one that is to be made a Minister but as one already made and now to be made their Minister pag. 300. And yet pag. 302. They say when he removes he is to have a new Ordination and a new Election The Gospel knoweth no difference between making a man a Minister and making him their Minister pag. 302. 3. They say Men to be sent to the heathens to convert them should be Ordained because the conversion of soules is a proper work of the Ministry pag. 300. And yet pag. 302. they say When men are sent to heathens if they be Officers yet they preach not as Officers The conversion of souls is the work of the Ministry not the proper work FINIS Suarez Metap Predestinati nondum congregati Aug. right foot Hammond Selden Analogum per se positum sum●●ur pro famosiore analogata

not of Ministers A minore ad majus non valet argumentum affirmativè To this they Answer That we use that kind of arguing when we argue thus We use Ordination in the choice of Deacons Ergo of Ministers much more so Christ argues from the lesse to the greater God takes care of Lillies Ravens c. Ergo he will much more take care of you Mat. 6. Reply Our Brethrens answer runs upon a grosse mistake for they inconsideratly confound two Canons which vastly differ though both of them belong to the same Topick 1. Their Argument is fetcht from this Canon Cui competit minus competit majus If a power of choosing Deacons which is the lesse belongs to the people then a power of choosing Ministers which is the greater belongs to them To this the Assembly well answered A minori ad majus non valet affirmativè It is very false to argue thus The power of choosing a Captaine belongs to the Colonel Ergo the power of chusing a Generall belongs to him Or thus The members of such a Company have a power to chuse their own Officers which is the lesse and therefore they have a power to chuse the City Officers which is the greater It is a true Rule A majori ad minus valet affirmativè i. e. Cui competit majus competit minus But it is false to argue A minori ad majus affirmativè or thus Cui competit minus competit majus 2. But there is another Canon much differing from the former and that is this Quod competit minori competit etiam majori If Ordination was required to the meaner and lesse considerable Office which is that of the Deacons much more is it required to that which is the greater and weightier Office And this was the Argument used by the Assembly And to this belongs the Argument Mat. 6. 26. If the care of Gods Providence reacheth to lillies which are the lesse much more will it reach to you which are the greater The third Text alledged for the peoples election was Act. 14. 23. When they had created them elders by suffrages for so they say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally used in every City And this they say may have reference to the disciples as well as to Paul and Barnabas for they were spoken of before Reply One would think nothing more can be said or desired by any sober man for the elucidation and vindication of this Text then the making out of these two things 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used for a simple chusing or appointing though without suffrages 2. That it cannot be taken here for chusing by suffrages From these two it followes most evidently and irrefragably that this place which is alledged as a pillar to prove the peoples election c. doth no wayes inforce it but rather overthrow it For the first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not alwayes used for a chusing by suffrages but oft times for a simple chusing or appointing c. is most plaine from Acts 10. 41. and may be made good by a multitude of instances for which the Provinciall Assembly referred you to other Authors and especially Selden de Synedriis it being needlesse to transcribe 3. How oft the use of words varies from the etymologie no man can be ignorant that is not wholly a stranger to the Greek tongue But our Brethren say it is strange that Luke should use the word in such a sense as was different from the custome of all that writ before him I answer 1. It is so used by others as was now said 2. It is no new thing to find a word used in Scripture in a different sense from that which it hath in other Authors And if our Brethren acknowledge that Luke useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 10. 41. in a sense never used in any Author before him Why may we not expect the same favour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Although this if nothing else could be said were sufficient to answer their Argument which is taken from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it be incumbent upon them to shew that the word must needs be so understood in this place yet ex abundanti we assert That this word cannot be taken in their sense And in this case by their own allowance we may recede from the native signification of the word because it is repugnant to the context And for proof of this I shall but desire any candid Reader diligently to read the whole context especially in the Greek tongue And I perswade my self he will judge it but a few removes from an impossibility to understand it in our Brethrens sense 1. They are said to ordaine to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it should have been if the people had done it And although it be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is but seldome and then also it is for the most part aspirated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the common use of the word by which our Brethren will have us guided in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore we expect the like from them in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say the common use of the word is otherwise and especially this is considerable if you take notice of other circumstances which oblige us to this sense as namely 2. The same persons are said to ordaine in severall Cities and Churches Therefore it must needs be meant of them that had an authority over severall Churches 3. They ordained c. who going away commended the people to the Lord and surely that was the Apostles it is a lamentable shift to say That the disciples are spoken of in the foregoing verse and therefore it may be understood of them True they are spoken of and so are the Apostles spoken of and seeing both are spoken of we must inquire to whom this must be referred and for that the very first rudiments of Grammer will determine that the reference must be towords of the same case Now then in the 22. verse the disciples are spoken of in the Accusative case and as passive under the Apostles confirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by no meanes agrees as being active and of the Nominative case But now if you understand it of the Apostles all things run handsomly The same persons are brought in as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. c. all of them of the Nominative case and the active signification And whoever take out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all the rest wherewith it is hedged in on both sides as