Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	epistle_n	paul_n	timothy_n	2,910	5	10.4803	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45153	The question of re-ordination, whether, and how a minister ordained by the Presbytery, may take ordination also by the Bishop? by John Humfrey ...	Humfrey, John, 1621-1719.	1661 (1661)	Wing H3704; ESTC R8105	33,209	104

pastoralis the other Sapientiae maturitatem as Henderson out of Bede This office is to rule and preach Ruling and preaching are the inseparable parts of the same 1 Thes 5.12 13. Heb. 13.7 I speak quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever it be sometimes quoad exercitium Now there are some more able for one part of their office and some more able for the other Those that are eminent in either the Apostle would have to be encouraged or rewarded accordingly Let them have double honor that is Not as some do fondly gloss it two things Reverence and Maintenance for the next verse to this tells us what honor he certainly means such as when otherwhere he says Honor widows that is Maintenance or provision for them and double honor is more maintenance then others The Emphasis then for the Interpretation does lye on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be construed barely bené but pulchrè egregiè eminentèr that is the genuine signification of the word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this being put in the beginning emphatically to the first branch will appear easily to him that ponders the Greek Text that it must be understood again in the latter to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Here then plainly is the meaning Those Ministers that are more eminent then others are to have more encouragement honor or maintenance above others that is double honor whether they are eminent in one part of their Office or in the other in ruling or in preaching but especially if they are eminent in preaching The other note I must add in the behalf of Episcopacy for if I know any thing by my own heart it does love integrity which is the speaking as nothing but what I find in it so the whole I find there When I have said above that the identity of a Bishop and a Presbyter in Scripture does shake Episcopacy if it be held Jure divino strictly I must confess also if it be held so only at large there does some impressions ever since my deliberate reading of the Conference at the Isle of Wight remain upon me for it By a Jus divinum I understand vulgarly justum jussum in the Word of God It is true there is no superiority of the Bishop above the Presbyter in Scripture because they were all one then two words for the same thing but yet there is a superiority and inferiority in the Scripture among the Ministers in the Church The Bishops superiority is not jure divin● but I say Superiority is jure divino The twelve Apostles were above the Seventy God hath set some in his Church first secondarily thirdly c. 1 Cor. 10.28 Now while the Church had her extraordinary Officers it did suffice that this superiority and inferiority was terminated or lodged in those divers orders but when that which was extraordinary was done away and there remained only one Order the Pastor and Teacher of the four Ephes 4.11 there was in the Church before then must the superiority inferiority of the preaching Ministry or Priest quite fall or else the Authority of the Church must interpose and make a difference of degree in identity of order and so the names of Bishop and Presbyter being sit for the turn were prudently distinguished by pious antiquity and mad use of for it For man to create a new officer or another order in his Lords house which himself hath not set there 1 Cor. 12.28 cannot I doubt be taken well by him But to put a difference only of degree or to double the dignity as well as maintenance 1 Tim. 5.17 to some above others in the same office is not like to be at all against his will Now then if you ask me Is Episcopacy jure divino or no I answer If you take this largely it is because superiority and inferiority in the Preaching Ministry of the Church is of Christ and the Scripture If you take it strictly it is not because the distinction of a Bishop and Presbyter is not of Scripture but this disparity of degree in the same order is assumed by man as consonant to the will of God in general and necessary to government To be more short Inequality for orders sake in the Ministry is of divine the mode or fashion thereof in Episcopacy is of Ecclesiastical institution It appears in the Epistles to Timothy and Titus that Paul writes to them after such a rate that does signifie very plainly an authority in them over the Elders and Deacons in their Churches How does he tell Timothy of his abiding at Ephesus to charge some that they teach no other doctrine Why does he lay down qualifications of the Pastor and Deacon what they ought to be and do What are the duties of other men to him but upon this account Wherefore does he bid him Rebuke an Elder And how shall he receive an accusation against him by witness if he had not an inspection and power of Jurisdiction over them And these things I write says he that thou might'st know how thou oughtest to behave thy self in the Church of God Again Do nothing by partiality Who does not see here Episcopus pastorum as well as gregis Who will not confess a preheminence of Authority in Timothy at Ephesus and Titus in Crete over the Ministers there that is not compatible with every common Presbyter You may believe it the rather because our Divines at the Conference mentioned never denyed it That which is answered is this That Timothy and Titus were Evangelists But in the mean time the thing it self and matter contended for is found in Scripture and granted to be practised by these two men And what if they had lived and dyed where Paul left them in the exercise of this Authority Had the continuance thereof changed the nature and made it evil Was it lawful for them to exercise such a power and jurisdiction for a year and had it been unlawful if they had exercised it ten or for their lives If it had not there is the whole thing which is disputed for in a fixed Bishop Here then I take up and distinguish There is the matter it self of Episcopacy and the form or mode of it The matter appears to have its warrant in Gods Word The form which is the breaking a single order to wit the order of the Pastor into two degrees in that order and upon the ceasing of the Evangelist an higher order the placing his work so far as it is ordinary and continues necessary to the Churches welfare upon the superior degree of the Pastor so divided is indeed of mans authority and contrivance Let then the Bishop remember that as he is Pastor the Ministers also are Pastors by God whose office as to their own flock is to rule and to teach as well as his Let him beware for his life he does not un-pastor the lower degree but think

and work as our Book of Orders Take thou authority to Preach the Word and Minister the Sacraments Ordo est Sacrum quoddam quo spiritualis potestas traditur Ordinato Officium sayes Lombard Now then the question will be this only at the highest Whether an Authority or Commission to an Office or work in the nature of the thing may be renewed and refreshed And there is one instance alone to this point may I think pluck the superstitious doubt up by the root from the heart It is this The Apostles beyond question had Mission and Commission and so this gift whatsoever it is from Christ when he made their Ministers in his life and yet we find them Commission or Authority ministerial renewed expresly again after Christs Resurrection Joh. 20.21 22 23. Which herein hath the more support in it modo liceat that it is the same form which is used to us without repetition Mr. Calvin upon the forecited Text understands by this Gift only that through the Prayers of the Church Grace to wit gratis data is impetrated on the ordained and speaking of Timothy Certum est doctrinà sayes he aliis dotibus priù eum excelluisse And so I hope there is no scruple how more talents and a blessing still from God may be repeated and fresh sought I will lean upon the instance mentioned and suppose you can hardly raise an Objection intrinsecal to the thing but that may be turned artificially to it It may be said The Apostles were sent only before to the Jews now they are sent to the Gentiles and so there is need of a new Commission for a new it seems to be by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16.19 in the future tense pointing to the time in John I return then There is the office of the Apostleship and the use of that Office in a farther place even unto all Nations Though they had Commission already belike for the one this does not hinder but they may have a new or renewed for the other So state I the Re-ordaineds case They are Ministers already but for the use of their Ministry as to the place or farther service whereunto they shall be called Who shall forbid the like to them If you scruple here I have no new work or new place Yet you may re-mind our instance of Paul before who was sent by Christ at first to the Gentiles at large and yet is ordained again after and sent to the same Let this dilemma at least serve thy turn If thou keepest thy place and thy conscience here is weak the Act for Confirmation of Ministers secures thee upon thy Ordination thou hast If thou art turn'd out or hast a safe Call by Providence to a new place thou mayst have a peculiar Ordination to that work See besides the former instance Act. 11. with Act. 13.2 and assure thy self it is light when the Sun is up This were an account upon which the re-ordained haply and re-ordained both might be justified And then if besides an Ordination in general to set apart a man for his Office there may be a particular to recommend him to the grace of God for his work in another place Why may not this be distinguisht upon need as to the same place also Thou must have me thinks but narrow thoughts of the Scripture and the Author of it if thou thinkest that the continuance of thy Ministry or the Parrhesia only or full liberty thereof for the Lord will not bear thee out for such a matter I choose for our selves the largest Foundation Before I pass hence though I cannot here but put a difference between the authority which Christ gave his Disciples whose Prerogative it is to make his own Officers and the authority man gives As when it is said The Saints shall judge the world Divines say that is by approving as Assessors Christs sentence So I take it do men make Ministers by approving Christs call There is then the spiritual inward power and commission for my office toward God Ordination I suppose gives not this character but it lies plainly I judge in these three things Institution Ability and Consent to wit Christ hath appointed such an Office to be furnishes a man with endowments for that Office and gives him a will so that he dedicates himself thereupon to that work Here is Christs call And what then doth man but upon tryal finding this so he approves and declares him a Minister by the solemnity of Ordination and so adds to him an authority towards man he had not before Let us know then and not be in the dark any longer It is Christ still gives us our Office thou must hold thy Office from him certainly if thou art Christs Minister and Man gives us repute Believe it the Essence of this outward authority or call which is all at last that dare be assumed and ascribed to Orders indeed if men know once what it is lies there Ordination for certain is in its nature a recommending us to the grace of God for our work Act. 13.2 with chap. 14.26 And why might not any few good Ministers or private Congregation which were absurd and insolent do this but that this repute or valuation to all intents as Ministers is to be attained by that solemnity And after this I do begin to be perswaded That this gift in Timothy though there be something else yet hangs in my mind is indeed to be understood of his Office especially seeing this is the sense you may think most opposite to me which will appear mainly by that Text 1 Tim. 1.18 This charge I commit to thee son Timothy according to the prophesies which went before on thee that thou by them mightest war a good warfare This warfare compare it with 2 Tim. 2.4 is his Ministry Hence I argue I can't say surely what was given Timothy by Prophesie was his Ministry But this gift is that which was given him by Prophesie Therefore this gift is his Ministry Well now upon this supposition you see how Timothy's Ministry or Office is given him The objected Text sayes expresly by Prophesie What that means the other Text doth illustrate to wit by Revelation no otherwise then when the Holy Ghost bid Separate me Paul and Barnabas in the Acts. If God then by express call gives him his Office when it is added With the hands of the Presbytery it can be only as in the parallel instance by the way of a declarative assent allowance or confirmation And now I hope the vizard of this uncouth thing Re-ordination does fall off For is it indeed so against reason and all example Is it such a Goblin to be re-ordained think you truly What if I muster upon you now at last The Apostles were re-ordained Paul re-ordained Barnabas re-ordained and perhaps Timothy also Let not your eyes I pray be holden if it be so in good earnest Those Divines say the Provincial Assembly define Ordination