Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	ordination_n	presbyter_n	9,874	5	10.5221	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89720	Christ's commission-officer: or, The preachers patent cleared, and the peoples plea considered. In a sermon preached before (and now presented to) the associated ministers of Christ, in the county of Sommerset, at the late solemn ordination at Sommerton in said county, June, 9. 1658. By John Norman ...	Norman, John, 1622-1669.	1658 (1658)	Wing N1240A; ESTC R210141	61,437	165

presbyters in Office whose part it was in the Ordination of Timothy 1 Tim. 4.14 Their common care and charge it was and not Pauls only 2 Tim. 1.6 We never read Paul to have practiced in or to have pretended to a sole power of Ordination or to so much as a negative voice in that particular though no doubt he had a greater latitude of authority than any can now lay claim to as being an Apostle not of or by man but by Jesus Christ Yet Paul was neither ordained nor did Ordain without the concurrence of some other Act. 13.1 2 3. ch 14.23 ' If any will yet implead ordination by a presbytery because without a Prelate 1 he ought to produce the divine institution of a Prelate distinct from a dignified beyond a Presbyter or Minister Certain we are the Apostles have left no such one upon their list of Church Officers Eph. 4 11. Rom. 12.6 7 8. 1 Cor. 12.28 and clear it is that a Bishop and Presbyter are all one in the language of the Scripture a) See sect 2. Tit. 1.10 b) vid. Hieronym ad Loc. Idem est ergo Presbyter qui Episcopus c. 1 Tim. 3.1 2. c) Post Episcopum Diaconi ordinationem subjicit Quare i st quia Episcopi Presbyteri una ordinatio est uterque exim saeerdos est Ambros ad Loc. c. having the same office the same ordination the same characters given to and qualitier ' required in them and the same work being committed to them And as clear 't is that a Presbyter or ordinary Minister is vested with a power of government or rule 1 Tim. 5.17 Heb. 13.7 17. 1 Thes 5.12 Act. 20.17 28. 2. Hee ought to prove the divine investiture of prelates with Ordination ard imposition of hands different from presbyters whereof ' we read not one word in all the Scriptures but of the laying on of the hands of the presbytery in fair and open characters 1 Tim. 4.14 True 't is that we read of Ordination by Timothy and Titus ' Evangelists by Paul and Barnabas Apostles but this neither directly serveth the cause of the Prelates they being neither Apostles nor Evangelists nor indirectly unlesse they can prove themselves to be a distinct order or dignity of Ministers by the divine appointment of Jesus Christ in that sence can put in a plea of being their successors which a Presbyter in a fair construction may 1 Pet. 5.1 2. Though a Prelate without a forced construction cannot Where doth ' the Scripture prescribe that there should be any ordination of Prelates different from or over and above their former ordination as Presbyters Or that there should be any Ordination by prelates as distinct from Presbyters When it is a ruled case that a Bishop or Prelate ordained per saltum i. e. who never had the Ordination of a Presbyter himself but only of a Bishop can neither consecrate and administer the Sacrament of the Lords body nor ordain a Presbyter d) of the Church l. 3. ch 39. by which it appeareth that a Bishop doth not excell a Presbyter by a distinct and higher order or power of order ' for which Doctor Field hath produced the acknowledgment of the most learned among the Papists d) Aquin. Bonavent Dominic à Soto Armacanus Camerar Contarenus e The instance of Timothy and Titus as if Bishops of Ephesus and Crete will be a covering too narrow For as we never read the Spirit of God calling them Bishops in Scripture the Post-script to those Epistles being disowned from being any part of the Canon by many Papists even by Baronius and the Rhemists and are so disproved by severall Protestants f vide Beza Anot. maj ad 1 Tim. 6.22 ad 2 Tim. 4.23 ad Tit. 3.14 So Timothy is expresly enough called an Evangelist 2 Tim. 4.5 ' Nor could their frequent removes g see them described Jus Divin Min. Evan. par 2. p. 69. Smectimnuus sect 13. after the mention of their being at Ephesus and Crete have any consistence ' with the charge or Office of a Bishop which obligeth to a fixed residence among his flock to passe other reasons h see Jus Di vin Minist Evang. par 2. c. 5. throughout against their diocesan Episcopacy ' Their frequent diversions and journeys and various dispatches to and fro at the desire of the Apostles and as might best subserve the design and welfare of the generall visible Church do loudly enough proclaim them to be Evangelists I know there are on the other hand that vest the people with this power and priviledge of Ordination beyond what was ever possessed by the Prelates But with no countenance that I know from Christ yea or conveniency to Christians while it is little other than a seed-plot of dissentions among them and of divisions into parties and while beside their distance from the power of ruling whose place it is to be ruled such are their disabilities disproportion to make proof of mens ready instruction to the kingdom of God either in cleering the difficulties of the Gospel or in e●vi●cing gainsayers 'T is true We read whatsome ingeniously observe before us k) London Minist●e in their Jns div min. evan par 3. c. 13. of Ordaining Elders in every Church but we never read of Ordaining Elders by any Church They Ordained them Elders in every Church Act. 14.23 Who Ordained them Paul and Barnabas for the people not the people for themselves That every Church should Ordain them Elders in every Church grates too much upon common sense and truth Nor will the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help it out for what ever bee the import of l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. To stretch out the hand which is still done in Ordination with imposition of hands Nor can there much more be evinced by the usage of this word in this place if there be any worth in that observation of learned Stephanus that it signifieth not to give suffrage but to create ordain c. when it governs an accusarive case as here it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steph. Thesaur Ling. graec ad verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest enough it is both from what is antecedent to this expression and what is after it that Paul and Barnabas were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom they must necessarily bee understood to relate nine times besides in the narrative or relation which is herewith made ver 21. ad finem Far be it from mee to divest the Churches of Jesus from any part of those priviledges which are given them by his charter Let it be granted them for me that the people may choose and look out men and set them before the Presbytery as they did for Deacons before the Apostles still observing their limies Act. 6.3 5 6. But the Presbytery 't is that commit the Ministry appoint and send forth the men as then did the Apostles ver 3.6

is not said how shall they preach except they be gifted but except they be sent and that as watchmen and messengers as the next words import out of the Prophet Isaiah 52.7.8 So the Scripture never saith that gifting is sending but supposeth that ordinarily before this distinctly speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the abilities to preach or prophecy and authority to preach or prophecy of mens suitable qualifications for it and sending forth with commissions for it Witness Ezek. 2.2 3. Isai 6.7.8 9. Jer. 1.7 9. Joh. 20.21 22. And what though it be true that sending imports many times Gods commmanding men to go forth to the work of the Ministry yet as no gifted brother can shew us any such command from God so it 's observable that the Scripture never mentions any as sent forth to preach or prophesie but the same persons were always either mediately or immediately appointed of God unto the Office Witnesse Isai 1 8 9. Jer. 1.5 7. Ezek. 2.4 Mat. 10 1 5 16. Mar. 3 14. Joh. 1.6 Mat. 11.10 c. An immediate missiō appointment to this Office there are no pious men will boast they have or if they did there are no prudent men will believe they have till they see it attested with a power of miracles Nor is there any promise whereupon any should hope for it So that I cannot but conclude upon the whole That no man can now preach Ordinarily and orderly without Ordination or being sent forth of God mediately He sins in preaching that is not thus sent forth with power But to draw the proof of this proposition out into more pa●ticulars Bee pleased to observe the expresse precepts eminent precedents and evident prescriptions wherewith God hath countenanced it and the elegant properties titles wherewith Ministers are clothed which bespeak it Sect. 1. See the expresse precepts of God for it to wave the implicit only * 1 Tim. 5.22 Rom. 10.15 Heb. 5.4 Behold as they ministred to the Lord and fasted Act. 13.2 the holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them And accordingly the Prophets and teachers mentioned ver 1. When they had fasted and prayed and laid their hands onthem they sent them away ver 3. Observe Christians God had suited them to the work God had supplied them with fitnesse yet these must separate them to the work and send them forth And why this separating think we of such extraordinary officers if not to sanctifie as it were and seall an Imprimatur upon the ordinary rule It is granted that Pauls Apostleship was not of men neither by man but by Jesus Christ and God the Father who raised him from the dead Gal. 1.1 That he was first immediately designed hereunto by Jesus Christ as it was declared to Ananias Act. 9.15 B●● if the holy Ghost will have one so miraculously immediately called to pass thi● common road before the ordinary execution of his office among the Gentiles who of us then may plead immunity from it or proudly take another by-path Though God had every way qualified Paul and Barnabas for the ministery though God had eminently called them to the ministry yet that these Prophets and Teachers do externally commission or separate them to the Ministry likewise i● evidently the command of the Holy Ghost Let me present you next with that precept of God by Paul to Titus Ch. 1.5 And ordain Elders in every City as I had appointed thee What Elders meaneth he By age No time as one saith * Collins vindic Minist Evang. qu. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not Titus must make these What Elders then Flders by Office as the words ensuing clear it and those not in the state but among and over the Saints Bishops or overseeers who are to hold fast the faithfull word verse 7 9. Now thus there is somewhat supposed in these words that there should be Elders in every City where the Churches were established and somwhat proposed how the Churches must be supplyed with Elders How so Titus must ordain them Ordain Elders in every City They are not Elders by Office then till Ordination But what is this must Titus qualifie them for this Office and is this all which is intended by it No this was God's part and is to be presupposed on their part e're Titus may put forth any such act towards them as Ordination is if you consult the following verses 6. ad 10. Titus may discuss and ventilate their gifts and qualifications but God onely can derive and furnish d) Is 1.17 1 Cor. 12.6 That which Titus hath in charge is to Ordain to confer the Office of Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that notion is the word used not only by profane Authors frequently b) Sic apud Demosthenē Xenoph. Herodiā occurrunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similiter but by the Apostles Act. 6.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whom we may appoint over this business as our translators render it This how did they but by prayer and laying their hands on them ver 6. and so putting them into the Office of Deacons besides if gifts if qualifications could have made them Elders of what need or use was there of such an order from Paul or of Ordination by Titu● for thus they had been Elders already before and without either if but 〈◊〉 charactered as the next verses do describe And if so how is Titus require● to Ordain such and why restrained to Ordain such onely So obvious is i● that beside a competency of ability of their part there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appointment or Ordination on Titus's par● likewise or they are not to be acknowledged Elders So express are the precepts of God for it Sect. 4. And what eminent precedents find we among the godly for it Surely no man taketh this honour to himself but he that is called of God Heb 5.4 True many a man doth de facto but not any man doth i. e. ought de jure Not Aaron under the Law nor any of the Priests after his order ' They were separated from among the children of Israel to their Office * Nū 8.14 2.6 1 50. Exo. 28.1 2 Chro. 29.11 which was not only to offer sacrifice unto God but to open the statutes of God teach in Israel b) Deut. 33 10 Levit. 10.11 2 Chr. 17.18.9 the work now of every Gospel Minister So nor did the Apostle and high-Priest of our profession Christ Jesus He also glorified not himself to be made an high-Priest but he that said unto him Thou art my son to day have I begotten thee Heb. 5.5 What did he glorifie himself to be made a Prophet then Neither The Spirit of the Lord God saith he is upon mee and hath anointed mee to preach good tidings c. Isa 61.1 i.e. anointed

Eldad and Medad say you do prophesie in the Camp Numb 11.27 Answ True and who would not have wished with Moses in the same case would God all the Lord's people were Prophets But Lo when was it not til the Lord took off the Spirit that was upon Moses and it rested upon them ver 26. ' And who were they Of them that were written but went not out unto the Tabernacle ver 26. i. e. of the Seventy Elders officers of Israel whom God commands Moses to bring thither and covenants to put upon them of his Spirit ver 16 17 18 Object But we are all Priests unto God Rev. 1.6 Answ True but not all Prophets 1 Cor. 12.29 The same Christ who hath made us Priests hath made us Kings too a royall Priest-hood 1 Pet. 2.9 We are neither properly but in a figurative sense onely ' Will not this vest us with a civill authority to mulct and punish how will that then to Minister publickly or preach Object But we all ought to be teachers of others Heb. 5.12 Answ True even women are not exempted but enjoyn'd Titus 2.3 4. Yet not in the Churches how eminently soever gifted 1 Cor. 14.34 35. Privately and charitatively all may all must as I have said Oh let your families friends and with whom ye walk in fellowship witnesse it and let the Word of God dwell richly in you to this purpose Col. 3.16 But ought therefore all to teach publickly and authoritatively likewise Nay here our Apostle Are all teachers 1 Cor. 12. ver 29. i. e. all are not all ought not 1 Cor. 12.29 ' Shew us I pray you where any gifted brother may assume authority to himself or where he is allowed of our Saviour as in his name and stead to teach publickly in the assemblies of his servants and where attention is due to him in so doing by commandment from the Lord Hath Christ ever said to such as he hath to his office-Ministers He that heareth you heareth me and he that despiseth you despiseth me c. Luk. 10.16 Object But we must speak often one to another rebuke consider comfort edifie and exhort one another not only our families but especially those with whom wee walk in fellowship Answ True do it and spare not No good man or Minister durst disswade or discourage it Nay this wee do command and charge you by the Lord. * Mal. 3.16 Levit. 19.17 Heb. 10.24 25. 1 Thes 5.11 Heb. 3.13 But what is this to warrant your publick preaching in the Churches of Christ Is there no difference between that and private Christian-converse conferences which grow out of charity and the communion of Saints ' Do you will you say but that women among you as wel as men are intended by the Apostle in those Scriptures whereto you allude yet who seeth not that women must keep silence in the Churches 1 Cor. 14.34 Pray shew us from Scripture where men out of office are enjoined to such publick teaching or so to teach from which women are precluded Object Say you as every man hath received the gift even so should wee minister the same one to another as good stewards of the manifold grace of God Answ True ' But your selves wil not say I think that women are excluded from what this text enjoyneth Accept this command then in it's greatest latitude it can import no more than this if you allow what I am sure you must and believe you do in it's full accord with other Scriptures that wee minister the gift we have received one to an other every one in his own orb in his order Publick Ministers of the Church in which he instanceth ver 11. in a publick and authori●ative way private members of the Church in a private and charitative way as did Aquila and Priscilla Act. 18.26 ' And beyond doubt those women that laboured with Paul in the Gospel Phil. 4.3 for he suffered not a woman to teach in the Church 1 Tim. 2.12 And truly otherwise upon the same ground that you infer from this text that every one who hath gifts for publick preaching must minister the same publickly upon the same ground with equal● right and reason may another inter that this gifted person must preach publickly whether the Church approves him gifted and indulgeth him this liberty or not and indeed where that call and compr●bation of the Church hath any foot-steps in Scripture which some speak of e're such shall exercise his gifts I see not and again that every man who hath received gifts or abilities to administer the Sacraments or to absolv from censures may and must minister the same to others which you do not dare not grant nor indeed may without destroying the order of the Churches despising the Ordinances of Christ and denying the necessity of Ministers by office And I pray consider whether more eminent abilities be needfull for the ordinary ministration of Sacraments than for preaching and whether you are more evidently excluded by this text or by any other from ordinary ministration of Sacraments than of sermons But if you limit this command according to the liberty which the words afford you it speaks for us and against you For what are stewards but men in office and in what other notion is it ever used in Scripture or where And thus it wil be no more than this in the sense of it That as every man hath received the office which is by gift frequently understood in Scripture Rom. 12.6 7. Eph. 4.8 cum 11. so he minister viz. according to his trust and office which is illustrated particularly v. 11. wherein he distinguisheth these officers or stewards into two species or ranks viz. such as are to speak from Christ and such as are to serve in his Church such as are to be the mouth of God authoritatively to guide them and such as are to minister as of the ability which God hath given i. e. Bishops or Presbyters and Deacons as he frequently elsewhere maketh the distribution Phil. 1. 1 Tim. 1.3 c. These he describeth by the most eminent acts of their office and directeth how they shall discharge them Object Why they that were scattered abroad went every where preaching the Word Acts 8.4 True but who were they If you say men out of office let us hear your proof the onely particular man therewith mentioned is Philip ver 5. who was e're this ordained Chap. 6.5 6. and was an Evangelist Chap. 21.8 Again when did they it when the Church was all scattered abroad which was at Jerusalem verse 1. And is there no difference between preaching under the scattering of the Churches and during their settlement ' Though I think that the universal term all ver 1. doth rather intend all the Ministers of that Church except the Apostles than all the members For why or where should the Apostles have stayed if all these had been scattered abroad Or how could Saul have been stil making havock of the