Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	archbishop_n	bishop_n	john_n	13,096	5	6.2353	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53662	Tutamen evangelicum, or, A defence of Scripture-ordination, against the exceptions of T.G. in a book intituled, Tentamen novum proving, that ordination by presbyters is valid, Timothy and Titus were no diocesan rulers, the presbyters of Ephesus were the apostles successors in the government of that church, and not Timothy, the first epistle to Timothy was written before the meeting at Miletus, the ancient Waldenses had no diocesan bishops, &c./ by the author of the Plea for Scripture-ordination.	Owen, James, 1654-1706.	1697 (1697)	Wing O710; ESTC R9488	123,295	224

What can our Author say to this Instead of answering J. O's P. 170. Arguments he saith He knows not by what Authority J. O. has enter'd into the Comparison His Scripture-Reasons are his Authority which Mr. G. has not touched only he nibbles at 1 Cor. 1.17 which is a Text saith he that few understand but at length he gives the meaning of it Paul's main work saith he was to Preach not to Baptize P. 171. If Preaching was his main Work it was not inferiour to Ordination It doth not hence follow that Preaching is a more honourable Office than Baptizing P. 172. saith the Rector None ever affirm'd the Office to be more Honourable for the Office is one and the same Preaching and Baptizing are Acts of one and the same Office The Apostle seems to prefer the Work of Preaching before that of Baptizing so doth Christ also who Preached Himself but committed the Work of Baptizing to his Disciples John 4.2 Though he blames J. O. for comparing Ministerial Acts yet he cannot forbear doing it himself Ordaining saith he is a higher Ministerial Act than Baptizing P. 173. Turpe est Doctori cùm culpa redarguit ipsum J. O. thinks Christ mentioned the chief part of a Minister's Work in Mat. 28.19 20. Go Teach Baptize c. If Ordination had been the main and chiefest part of the Apostle's Commission He would have said Go Ordain Preach Baptize c. Ordination therefore is not the principal part of a Minister's Office but rather Subordinate to Preaching and Baptizing and included here as the Lesser in the Greater A Commission usually Specifies the principal Acts which one is impowered to do and do not run à minori ad majus Mr. G. takes no notice of J. O's Argument but pretends that the Reason why the Lord's Supper Ibid. and Ordination are not mention'd in Mat. 28.19 20. is because they were mentioned before Luke 22.19 John 20.21 So Teaching and Baptizing were mentioned before and practised by the Apostles Christ gives them no new Commission at this time only enlargeth their former Commission They Taught and Baptized before but in one Nation only now they are sent to all Nations It is agreed that Mat. 28.19 20. contains the Commission not only of the Apostles but of their Successors to the end of Time for the Work of the Ministry v. 20. I am with you alway even unto the end of the world Amen Either this Commission doth impower them to Ordain Successors in the ordinary part of their Ministry or it doth not if it doth not it 's imperfect and insufficient for the continuance of a Gospel-Ministry unto the end of the World in pursuance of the Promise made to that end v. 20. Ordination is not mentioned in John 20.21 and it must needs be implied in Mat. 28.19 20. as a necessary means for the continuance of the Church unto the end of Time If this Commission in Mat. 28.19 20. doth impower the Apostles to Ordain as doubtless it doth then the Ordaining Power must be included in Teaching and Baptizing as Subordinate and Subservient to them He says The Power of Conferring other Powers P. 174. is greater than those other Powers John 13.16 If this be true the Bishops who make an Arch-Bishop are greater than he And those who Consecrate the Pope are greater than the Pope John 13.16 doth not speak of Ordination all that can be gathered from it is That we should learn Humility of Jesus Christ who is our Lord and Master John 13.13 14 15 16. Inferiours often confer Superiour Powers Bishops do Crown Kings a Recorder or Town-Clerk may Swear a Mayor 'T is endless to follow our Author in all his undidigested Notions and yet I cannot but touch on 'em for the sake of the less Judicious Readers who expect his Book Answered Paragraph by Paragraph He affirms but cannot prove That the Apostles reserved Ordination to themselves P. 175. We have prov'd the contrary already He asks with what Effrontery dares J. O call Peter Lombard to his Assistance Ibid. who says the Ancients argued from Baptism to Ordination Lomb. Lib. 4. Dist 25. I have Answered this already In short the Testimony of an Adversary is Valid against himself He acknowledges That if the Ordaining Power did by Scripture-Charter belong to the Presbyters P. 176. then to pretend to deprive 'em of it were a Nullity I have proved that it does belong to them by Scripture-Charter And therefore his Instance of a Presbyter Baptizing a Believer who hath no Power to Baptize another is not to the purpose He has often profess'd That he will not trace J. O. through the Fathers and Ancient Writers So he doth p. 122. and p. 175. and yet as a Man who is no Slave to his Word he will needs be nibbling at Antiquity where he thinks he has any advantage so he does p. 116. and p. 119. and in the concluding Pages of his Book He makes a long stride from p. 58. of J. O's Plea P. 177 188. to p. 179. and there he picks quarrel with two Quotations of his which shew the Presbyters to Succeed the Apostles as much as the Bishops He skips over but 120 Pages of J. O's Book and yet would persuade the World he has Answer'd it Suppose I had done so by his Book which I have answered in all that 's material Paragraph by Paragraph would not some People be tempted to think it unanswerable and that I undertook what I was not able to perform But to proceed to the Remarks on J. O's Quotations Ignatius saith That the Presbyters Succeeded in the place of the Bench of the Apostles There 's nothing more unfair saith my Author P. 178. than to misrepresent the Meaning of an Author J. O. only Quoted the Words without Explication how then could he misrepresent the meaning But the meaning is as he tells us That the Presbyters are the Bishops Seconds as the Apostles were Jesus Christ's Seconds Our Rector wants a Second to explain his Explication it is so obscure and unintelligible I hope he would not make Ignatius say that the Bishops are as much the Head of the Presbyters as Christ is of the Apostles But let 's hear Ignatius himself I exhort you saith he * Ad Mag. p. 33. do all your Works in the Concord of God the Bishops presiding in the place of God and the Presbyters in the place of the Bench or Council of the Apostles and the Deacons who are precious to me to whom is committed the Ministry of Jesus Christ. So in another place Let all of you follow the Bishops as Jesus Christ followed the Father and follow the Presbytery as the Apostles and reverence the Deacons as the Command of God † Ign. ad Smyr p. 6. He saith one Bishop with the Presbytery and the Deacons And a little after he calls the Apostles the Presbytery of the Church ‖ Ad Phil. P.

his ipse dixit for Proof and then all your Doubts will vanish He confesses that the Apostle might justly Admonish and Commend Timothy P. 49. The Scope of his former Chapter was to prove the Presbyter● were Subject to the Apostles and therefore were not Supreme Governours Now he owns Timothy to be Subject to the Apostle So that his Argument that the Presbyters had no Power of Government because Subject to the Apostles is thrown out of Doors by himself Had he been so kind as to insert this Concession in its proper place he would have spared us the trouble of several Remarks upon the former Chapter He picks out of Paul 's Epistle to Timothy the particular Rules and Orders P. 49 50. which are prescribed unto him for the discharge of his Episcopal Office The several Powers committed to Timothy in this Epistle he might execute as he was an Evangelist 2 Tim. 4 5. and Assistant of Paul in his Apostolical Function and as his Delegate to Order and Regulate the Church It was Timothy 's part to see to the Qualifications of those who were to be Ordained at Ephesus P. 50. If this be the proper work of a Bishop how come our Bishops to depute this work to one of their Presbyters At his death he left a Successor with the same Powers P. 55. Timothy was an Evangelist an extraordinary Officer Eph. 4.5 11. Did he leave Successors with the same extraordinary Powers If Evangelists one Species of extraordinary Officers have Successors why should not Apostles and Prophets also have Successors assigned them Apostles Prophets and Evangelists were alike extraordinary and Superiour to Pastors and Teachers the ordinary Officers of Christ's Church No reason can be given why one sort of extraordinary Officers should be continued more than the rest which are confessedly ceas'd But let 's hear his Proofs 1. It was no ways likely but that Timothy was expresly Impower'd by St. Paul to provide for the future Government of the Church and perhaps his Commission is in that 2 Tim. 2.2 or if not yet he would of his own accord settle it upon the same bottom that himself had received it from the Apostle Something he would say but knows not what I expected a clear Proof but we are put off with a perhaps it was so or so or so one way or other it must be It 's likely he was Impower'd to provide for the future Government of the Church Paul provided for it in Acts 20.28 His Commission in 1 Tim. 22.11 is to commit the things that he had heard of Paul to faithful Men which should be able to Teach others also Is this a Commission to Ordain Bishops Are all Teachers Bishops The Bishops in Ephesus Acts 20.28 are but meer Teachers with him and now the Teachers in Ephesus are Ordaining Bishops The Bishops which the Holy Ghost made in Ephesus he degrades into ordinary Teachers who have no Ordaining Power and now when it serves his turn he advances the Teachers Ordained by Timothy into the Order of Superiour Bishops But Timothy would of his own accord settle the Government as he received it He received the Power of an Evangelist which was Temporary as was that of the Apostles and Prophets 2. Timothy left a Successor P. 56. because Christ directs his Message to the Angel of the Church in the singular Number if that Church had been Govern'd by a Presbytery the Message must have been Express'd in the Plural 1. Angel is a Metaphorical Term and is generally applied to the Heavenly Spirits which are Ministring Spirits to the Heirs of Salvation Heb. 1.14 So that this Title denotes a Ministry rather than Degrees of Superiority 2. Angel is often taken collectively and seldom personally in the Mysterious Book of the Revelation Rev. 9.11 14.6 8 9. And so are Stars used which are the same with Angels Rev. 1.20 12.1 8.10 9.1 They are Mystical Terms and no clear Consequence can be deduced from them Austin in his Disputations with the Donatists excepts against Mystical Figurative Scriptures and requires some clear Texts that carry their own Evidence with them * Haec Mystica sunt opertasunt Figurata sunt aliquid manifestum quod interprete non egeat stagitamus De Vnit Eccl. Cap. XIX The Epistles were Dedicated to all the Churches as well as to the Angels and by the same reason must be directed to all the Ministers as well as to one Can it be imagined that the Spirit should speak to all the Churches and not to all the Ministers 3. There were several Bishops in Ephesus Acts 20.28 and doubtless all of them were concerned in Christ's Message though it might be directed to one as President or Moderator for Order's sake But Mr. G. will never be able to prove that one Angel had Jurisdiction over the rest 4. If there were any thing of certainty in the Celestial Hierarchy which is described by the Supposititious Dionysius the Order of Angels strictly call'd so is the lowest of all the rest * Extremo loco inter Coelestes Essentias Angelicam proprietam obtinent De Coel. Hierar Cap. 9. How comes that to be the highest Order among Ecclesiastical Angels which is the lowest among Celestial Argels He adds the Reason why 't is said Angel in the singular Number because saith he there was an Opinion current in those Days that every Province had his peculiar Guardian Angel Deut. 32.8 in the LXX Dan. 12.1 10.12 13. 1. The current Opinion of a Provincial Guardian Angel is very doubtful at the best and without Foundation in the Scriptures he quotes 2. The Seventy Interpreters render Deut. 32.8 He set the bounds of the People accordirg to the number of the Angels of God whereas according to the Hebrew it should be according to the number of the Children of Israel They seem to allude to the Jewish Fabulous Tradition concerning the Seventy Angels set over the Seventy Nations of the World † Lights Vol. II. p. 402. 3. According to this Allusion the Rector would have the Holy Ghost to constitute but one Bishop for one Province or Nation and but Seventy for all the Nations of the World But the Holy Ghost who is no Friend to Fabulous Traditions mentions Seven Angels in one Province namely the Pronconsular Asia and there were as many in every Church as there were Presbyters therein 4. Is it not more probable that the Spirit alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Argel of the Church as the Jews call'd the publick Minister of every Synagogue * Lights Vol. II. p. 133. in Conformity to the Language of the Old Testament Job 33.23 Hag. 1.13 Mal. 21.7 He is the Messenger of the Lord of Hosts The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messenger or Angel † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 2.7 in LXX is taken collectively for all Teaching Priests Mal. 3.1 8. 2.7 If Angel be taken Collectively by Malachi

why not by John also I appeal to the Learned Reader whether is most probable that the Holy Ghost should Allude to Provincial Angels the doubtful Ministers of Providence under that Denomination or to the Synagogue-Angels the known Ministers of Sacred Things 3. His third Reason to prove that Timothy left an Episcopal Successor is taken from Ignatius his Epistle to that Church P. 59. in which he Names Onesimus their Bishop 1. He knows that the Learned are not agreed whether the Epistles of Ignatius be Genuine or no Mouns Daille hath written a Learned Dissertation to prove them Spurious Doct. Pearson hath Learnedly Defended them Le Roque hath with great Judgment Answered the Learned Bishop 2. If Ignatius be Genuine which is very doubtful it should seem that in his time the Name of Bishop which the Holy Ghost gives to all Presbyters in common began to be appropriated to the first or chief Presbyter who for Order sake Presided over the rest and had the Honour of the chief Place in their Assemblies and of moderating the Debates of the Presbytery but without any Power of Jurisdiction or Government over his Brethren This was the Primitive Bishop as J. O. hath proved in his Plea p. 136. 139. out of Hilarius c. 3. Ignatius his Bishop was but the chief Pastor of a Church that ordinarily Assembled together for Personal Communion as will appear to any Impartial Person that Reads these Epistles with Observation Congregational or Parochial Bishops were throughout the World not only in Ignatius his time but in Paul's time who fixed more than one of them in every Church Acts 20.28 Phil. 1.1 That the Bishop's Diocess in Ignatius time and long after exceeded not the Bounds of a Modern Parish appears 1. The whole Diocess met together with the Bishop for Publick Worship Let all follow the Bishop as Jesus Christ and the Presbytery as the Apostles Let no Church Affairs be managed without the Bishop Where the Bishop appears let the multitude be * Ign. ad Smyr p. 6. Edit Vos If the Prayer of one or two be so powerful how much more is the Prayer of the Bishop and the whole Church He that cometh not into one place he is proud and self-condemned † Ad Eph. p. 20. 33 34. Do nothing without the Bishop and Presbyters Run all of you together into one Temple of God as to one Altar ‖ Ad Mag. p. 33 34. Where the Shepherd is there do you follow as the Sheep ought to do * Ad Phil. p. 40. 2. Baptism was generally Administred by the Bishop within his Diocess It is not lawful without the Bishop either to Baptize or to Celebrate the Lord's Supper † Ad Smy p. 6. So Tertullian Vnder the hand of our Bishop we protest That we renounce the Devil and the Pomp of this World ‖ de Cor. mil. p. 336. 3. The Bishop had but one Altar or Communion in his whole Diocess at which he had Administred the Lord's Supper to his whole Flock Give diligence to use one Eucharist for there is one Flesh of our Lord Jesus Christ and one Cup which represents the Vnion of his Blood one Altar and one Bishop with the Presbytery and Deacons my Fellow-Servants * Ad Phil. p. 41. One Altar here must be taken individually as one Bishop is 'T is absurd to say one specifical Altar and one individual Bishop Tertullian saith of the Lord's Supper We receive it from no hand but from the hand of the Presidents or Bishops † De Cor. Milit. p. 338. They Communicated at least once a Week in some places twice or thrice One of our Bishops would scarce be able to Administer the Lord's Supper in a whole Month to all his Diocess 4. No Marriages were made without the Bishop Those Vnions were made with the Sentence of the Bishop ‖ Ad Poly. p. 13. 5. The Bishop took care of all the Poor of the Dicess Neglect not the Widows do you take care of them next unto the Lord Let nothing be done without thy Advice let the People often Assemble together inquire after all by Name despise not Men-Servants and Maid-Servants * Ad Poly. p. 12. 13. Here the Bishop was to take care of the poor Widows of his Diocess to see that nothing be done without his Advice and that the Congregation often met together he was to take an account by Name of those that were absent not omitting Servant-Men and Maids What Diocesan Bishop can perform all this in his Diocess which consists of some Scores or hundreds of Parishes Many more Testimonies might be gathered out of these Epistles to prove that Ignatius his Bishop was but a Parish-Bishop Thus we have made it evident that the Government of the Church of Ephesus was ledged in the Presbyters of that Church and that there was no Change of the Government afterwards by the Apostles and that there was no Diocesan Bishop there in Ignatius his time The present Bishop of Salisbury doth ingenuously acknowledge That Ignatius was but the Pastor of a particular Church See the Quotation in J. O's Plea p. 30 Having invalidated the Rector's Arguments for Diocesan Episcopacy from 1 Tim. and Ignatius his Epistles I proceed to consider what he hath to offer in favour of Titus his being Bishop of Crete If Timothy was not Bishop of Ephesus no more was Titus of Crete for the Epistles directed to both are much of the same Strain Their Powers were the same and both were Officers of the same Species namely Evangelists Timothy is expresly so call'd and Titus was really one as will be acknowledged by the Learned for he was the Apostle's Assistant and Messenger to the Churches particularly to that of Corinth where he seems to have spent a great part of his time 2 C●r 2.13 7.6 8.6 The Apostle calls him his Companion and Fellow-Worker 2 Cor. 8.23 We find him with the Apostle at Jerusalem Gal. 2.13 Paul left Titus in Crete P. 63. to set in Order the things that were wanting and to Ordain Elders in every City as the Rector observes Tit. 1.5 1. It 's no where said that Paul made him Bishop of Crete The Trusts committed to him were such as an Evangelist might discharge This I presume will not be denied Eusebius expresly affirms it was part of their Work to Ordain Pastors * Eccl. Hist III. 31. And the Rector acknowledges that Branch of their Power p 115. 2. He was left in Crete but for a Season as Timothy was in Ephesus for the Apostle charges him to come to him to Nicopolis Tit. 3.12 when he should send Artemas or Tychicus to him for there he intended to Winter By which it is evident his stay in Crete by Paul's appointment was not long perhaps not above half a Year if so much after which we never read of his returning thither but we find him after this sent into