Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	apostle_n	church_n	holy_a	989	5	4.8664	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29276	The churches resurrection, or, The creating of the new heavens written by an unworthy gospel-minister, John Bryan.	Brayne, John.	1649 (1649)	Wing B4321; ESTC R23804	57,437	84

well as that of building or planting 3. Though the metaphor be not changed the act is a different act which shews a different means to be used for the end intended by the Apostle in the thing spoken of 1 The text clearly proves it that this order generally for the rooting building and establishing is to be done by teaching so saith the holy Ghost As ye have been taught 2 The adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews that in the quality of teaching was contained the manner of receiving Christ and shews that as they differed in the receiving of Christ so in the teaching Christ 2 General From vers 11 of chap. 2. to the end of vers 11 of chap. 3. the Apostle applieth himself onely to speak unto the rooting of rooted Christians 1 Shewing there was to be a spiritual Circumcision wrought in them by which is occasioned a putting off the body of the sins of the flesh vers 11. which consists in a spiritual sense given them of sin and nature and an abominating of them required of those made members 2 After this they are to be baptized in which they are said to be dead and risen with him through the faith of the operation of God 3 After this vers 13 14 15 ye have what Christ hath done for those thus baptized and how he is to be preached unto them 4 From vers 16. ye have the end contained the abolition of ceremonies things which usually were a trouble to the weak or the infant-society of the Saints 5 From chap 3. vers 1 to the end of vers 8 he provoketh the Saints to a spiritual trial of themselves their estates and conversations and shews what accompanieth true regeneration in the Saints V. 9. he gives the reason they have put off the old man with his deeds making a publike renunciation of the deeds of the flesh before baptisme ver 10. and have put on the new that is by covenants promises by sacraments in which all are alike interessed for nor Greek nor Jew circumcision nor uncircumcision Barbarian nor Scythian bond nor free but Christ is all in all Application in these verses predicted and applied ye have generally set down what is to be taught the society of infants and what is required of them though the first Epistle of John is that which solely concerns the Infants of the Church the Apostles as they saw occasion writing sometimes more largely of the duty of one Society to one Church then to another as they saw occasion required in the Churches estate they wrote unto The second part of Ministery or the Society of Young men as concerned in vers 12 13. 1. Is intimated in a second putting on of Christ which is to be according to the elect of God as holy and beloved ones 2. This is to be manifested in the inward spirituall operations of Christ in the minde set out in bowels of mercy kindnesse humblenesse of minde meeknesse long-suffering ver 13. Forbearing one another forgiving one another If any man have a quarrell against any man even as CHRIST forgave you so doe ye also 1. In these doe I suppose are contained the things chiefly to be pressed on the Saints of the Pastors Society and to reprove those that fail amongst them in obedience hereunto 2. Not that here or in any other Epistle in particular is all to be taught in this Society but the whole Scripture pertaining to that Society is that is only sufficient to instruct them to and fit them for the perfecting Ministery 3. 1 Ep. of John is only for the Rooting of Saints 1 Ep. of Peter for the building up of Saints Ep. to the Hebrews for the stablishing of Saints which here now as the Third generall Part of Ministery comes to be handled and is contained in Verse 14 and Verse 17. In which Christ is to be put on in Charity which is said To be above all First This is said to be the bond of perfection here I suppose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect to Church bonds by which men were bound to Christ in some publique way and to one another Secondly Verse 15. they should have the peace of God rule in them Thirdly The Word of God dwell richly in them in all wisdom teaching and admonishing one another in Psalms Songs Hymnes 1. It is clear these things were not to be applyed to the Society of Infants nor were all beleevers capable of it onely the men in Christ are here spoken unto who were to have these things in a more abundant and excellent way then others were and whether these Psalms were the Scripture-Psalms only or whether those of that Society only were to be spiritually gifted therein I shall not undertake to determine they were to be eminently gifted doubtless in all grace That that makes this doctrine the more clear is 1 That with these he ends his doctrine to the Church there being no other Society but these in or of the Church 2 Hence he applyeth himself to domestick duties in the family 1. Verse 17 18. is set down what is required of the wife to the husband and husband to the wife 2. Verse 20 21. what is required of Parents to children and Children to parents 3. From ver 22 to ver 25. Servants duties to their Masters 4. Cap. 4. ver 1. the duty of Masters to their Servants 5. Ver. 2 3. Family duties to God are set down to be exercised in private which are 1 Prayer 2 Watchfulness 3 Thanksgiving 6. Ver. 4. Especially they are to pray for 1 The Gospel 2 The Ministers thereof Now from publike Duties in Church and private in the family he cometh to shew what is to be done towards those that are without the Church Ver. 5. 6. 1. In respect of their behavior it must be in wisdom 2. In their Speech it must be seasoned with Salt And thus having shewed them how things ought to be with them in the Gospel-way he comes to shew them how things were with him knowing they would be desirous of his welbeing that shewed such a desire to them in him of theirs 1. And thus he leaves in general to the report of Tychicus and Onesimus Vers 7 8 9. 2. Vers 11. He tells who minister with him at Rome Vers 12 13. Commends Epaphras Vers 14. Remembers the salutes of Demas and Luke Vers 15. Salutes the Laodiceans Vers 16. Commands the Reading of the Epistle Vers 17. Mindes Archippus of his ministry And Vers 18. Concludes the Epistle 19. For the setting of the Gospel state up it must be set up as in the beginning 1. There must be a Mother-Church in which the true form is to be set up 2. Then there must be Elders ordained and sent forth to those Cities first that will receive the Gospel Matth. 10.23 Luke 8.6 Christ preached in the villages preparing for the Gospel-Government Ezek. 47.8 as under the Temple state the warers were prophesied to be 3. And

form was not observed by Jerom. 2. It is like some Church might retain the true form in those times but condemned for Hereticks and Schismaticks they not observing the Decrees of the Councels of these times The Apostle Paul divides the Ministry as is observed by Ambrose on the Ep. to the Rom. which is very remarkably done in his Salutation to the Romans whom he salutes not in the beginning of the Epistle as others in the other Epistles but in the last Chapter the form whereof was not changed without cause of note 1. The Evangelists Society ch 16. ver 5. in which he salutes the house of Aquila and the church therein Quest How appears this to be the Evangelists Society R. 1. He calls that Society the Church Synecdochi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He calls Aquila my helper not ours as usually and after as he saith of Vrban signifying he did at Rome what Paul was to do had he been there or that he did do when he was there Obj. Priscilla is said to help Paul also with Aquila therefore it was in Tent-making not in Church-edification R. 1. Ver. 3. They are said to be his helpers in Christ 2. Priscilla as those women Phil. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a work required of all Phil. 1.17 with one spirit striving together and this was a private perswading of men or women to imbrace the doctrine Paul taught in publick as Act. 18.16 which was not a ministeriall work 3. Paul in this would honour Priscilla in Aquila giving honour to her as to the weaker vessel But the chief grounds proving this Society to be the Evangelists are 1 From those hee salutes which were of that Society doubtlesse from the commendation given them for their eminency of gifts Epinetus is the first fruits of Achaia Mary laboured much on them Andronicus and Junia were in Christ before Paul himself and then salutes Vrban the chatechist an helper with Aquila which was a member of that Society Apelles approved Stachys and Amplias my beloved ones 2. Hee comes to salute the other Societies having done with the Evangelists and begins with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is to be understood for perfecting the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those of the brethren of Aristobulus Society ver 10. 3. Ver. 11. Salute those of the brethren of Narcissus ministry 4. Those from ver 12. to 15. were members belonging to both Societies of Pastor and Teacher Object Ver. 14 15. it is said Salute the Brethren with them Hence the Apostle had no such purpose in this place or there were no more Societies then three in the Church of Rome of Church-Societies Resp The expressions by the Apostle are changed and so the minde of the Apostle appears plainly to differ in ver 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ver 14 and 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood of men serving or sojourning with them of the dispersed Saints And after ver 16. hee joyns the whole Church together with this Salute one another with an holy kisse Ambros Rom. 16.11 Narcissus hic illo tempore Praesbyter dicitur fuisse sicut legi in aliis codicibus quia praesens non erat videris quâ causâ eos in Domino salutet ut sanctos qui ex ejus erant domo Hic autem Narcissus Presbyter officio peregrini fungebatur exhortationibus firmans credentes 1. His ministry consisted in exhortations the Pastor's proper duty 2. He saith he had it from former writings and therefore the more to be considered 3. Where-ever he was they are by the holy Ghost said to be his he was to give account to God for them Ver. 10. those of Aristobulus Iste Aristobulus congregator intelligitur fratrum fuisse in Christo credentium cujus factum sic probat ut ejus discipulos suâ salutatione dignos ducat 1. He was the gatherer of the Brethren which could be no other then the Doctors Ministers properly and fitly so called 2. These Disciples he saith were believers 3. They are his Disciples 4. Without question as Ambrose had that of Narcissus left written by some of the Apostles times or immediately after so he had this of Aristobulus 5. These two with Aquilas society make up the full Church Ministry Theophilact on those of Narcissus Hos nominatim non explicat quia forte erant eorum quos supra meminit similes alluding to the Church in the House of Aquila Adeod on ver 5. saith There were an Assembly of beleevers did assemble together at Aquila's house and that there were divers small assemblies in one City Object Is it to be thought the famous Chuch of Rome had no other meeting places but private houses Resp Act. 28.30 Paul taught in Rome in his own hired house three yeers Fox in his Martyrologie in the life of Severus An. 224. records this Story to shew the Christians of Rome had no Church builded nor publick house quietly obtained because the Christians having got some convenient place for the assembling of their Congregation in which time it was doubtless much increased the company of Cooks or Tiplers made challenge of the place to belong to them but the matter being brought before the Emperor he judged it more honest that the place should serve for the worship of God how ever it were then to the dirty slobering of Cooks and Scullions 12 El ction of Ministers Cypr. lib. 2. Ep. 11. A. 240. Cognoscant intelligant Episcopo semel facto Collegarum plebis testimonio judicio comprobato alium constitui nullo modo posse Tertull. de exhort castitatis Vsque adeo nisi Laici ea observent per quae Praesbyteri adleguntur quomodo erunt Praesbyteri qui de Laicis adleguntur Saith he insomuch unless the Lay-men observe those things for which the Presbyters are deputed how shall they be Presbyters that are deputed of the Laicks Ministers took the several Ministeries on them by degrees as Timothy and others Cyp. lib. 4. epist 2. Saith of Cornelius of Rome Ad Sacerdotii sublime fastidium cunctis religionis gradibus ascendit This appears in Clemens Alexandrinus 1. Some call him Catechist from his writing to the Gentiles some Presbyter some Bishop from the several places and ministry as appears in his Paedag. and Stromes he successively took in the Church and not per saltum Hieron ad Evagrium Alexandriae a Marco ad Heraclem Dionisium Episcopos Praebyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant Ambrose Tim. 3.8 Post Episcopum Diaconatus ordinationem subjecit quare nisi quia Episcopi Praesbyteri una ordinatio est uterque enim sacerdos est sed Episcopus primus est ut omnis Episcopus Presbyter sit non tamen omnis Presbyter Episcopus See here what the change of names is had he held to the name Evangelist it had been Truth but is now false and by