Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	church_n	keep_v	silence_n	2,518	5	9.9816	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39998	The hierarchical bishops claim to a divine right, tried at the scripture-bar, or, A consideration of the pleadings for prelacy from pretended Scriptural arguments, presented and offered by Dr. Scott, in his book intituled, The Christian life, part II, A.M., D.D. in his Enquiry into the New Opinions, &c., and by the author of the second part of the Survey of Naphtali ... / by Thomas Forrester ...	Forrester, Thomas, 1635?-1706.; Scott, John, 1639-1695. Christian life.; Monro, Alexander, d. 1715? Enquiry into the new opinions.	1699 (1699)	Wing F1596; ESTC R4954	340,417	360

Names mentioned viz. Rulers Governours Overseers Bishops Ministers Stewards Ambassadors And next in Special that this Church of Corinth is clearly found to have been a Presbyterial Church and under the Inspection of a Presbyterial associat Ministry 1. There was a great multitude of Believers there mention being made of many Believers of many Baptized and added to the Church All whom Paul Baptized not himself consequently are supposed to be Baptized by other Ministers God likewayes having a great Harvest of Souls there much People in that City upon which Paul was encouraged to stay among them for so considerable a time as the Year and six Moneths compare Act. 18.1.7 8 9 10 11. This multitude behoved to be divided in particular Congregations 2. There is correspondent Plenty of Ministers and Preachers found there pointing it out as a Presbyterial Church and not one single Congregation first Paul stayed all this time at Corinth as a Master Builder having other under Builders Act. 18.11 1 Cor. 3.10 an occasion of their Doting some upon one some upon a second some upon a third Teacher So that there appears a plenty of Preachers there who had their several Flocks and Followers And Paul speaks of their not having many Fathers though they had ten thousand Instructers compare 1. Cor. 3. with 1 Cor. 5.14 Mention is likewayes made of a Subordination of Prophets to Prophets 1 Cor. 14.29 Considering likewayes the Division of Tongues and Languages this Church could not be one Congregation but united in a Presbyterial Classical Unity Which in a word is further confirmed from this Principle that we read of a Plurality of Churches there while the Apostle sayes Let your Women keep silence in the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sayes not the Women in general but your Women in that Church Yet this Plurality of single Congregations in Corinth are called and owned as one Church in the Inscription of the Epistle which could not be merely upon the Ground of Heart-unity for thus they were jure-charitatis nor in regard of an Explicit Church-Covenant whereof the Scripture is silent nor in respect of the Ministration of the Word and Sacraments for these were dispensed in single Congregations severally since they could not all meet in one Congregation So that of necessity they are owned and designed as one Church in regard of one joynt Administration of Government among them by one common Presbyterie or Colledge of Elders associated for that End See Ius Divin Minist Eccles. P. mihi 206.207 208. That the Prophets mentioned 14. Ch. were ordinary Pastors and Ministers of that Church not extraordinary Officers as the Surveyer insinuats since Rules and Directions aptly agreeing to ordinary Pastors are imposed upon them for the well ordering their Ministerial Exercises is upon this and many other Grounds made good by Mr. Rutherfurd in his Due Right of Presbyt P. 466.467 The Surveyer in his next Answer is in with standing the Evidence of this Scripture driven upon the contrary extreme of ascribing the Authority and Jurisdiction here mentioned to the Apostle Paul solely He tells us That the Apostle speaks of the Sentence as proceeding from himself though the declaring and executing thereof was committed unto the Corinthians that they are charged for not mourning that the Incestuous might be taken away by such as had Power And it were improper to say a Man were to take a thing away from himself Ans. The plain reading of the Text is a sufficient Confutation of this Distortion and Gloss. The Apostle certainly reprehends this Church and imputs a Guilt to them as to Non-procedure in this Matter Now the Question is wherein their Negligence appeared And this is best seen and understood in pondering the Duty enjoyned viz. their Iudging such as were within Purging out the Infectious bad Leaven the Delivery unto Satan c. comp v. 5 7 12. with 2 Cor. 2.6 If they had no Authority hereanent why is such a Defect and Negligence reprehended This Surveyer in making them only the Promulgaters and Executers of the Apostles previous Sentence taketh the Guilt of this Negligence from the Corinthians and puts it upon the Apostle Paul The Surveyers Gloss upon the Apostles Rebuke as to their not mourning over this Wickedness viz. That they sought not with Tears to such as had Power to inflict the Censure If meant of a Power lodged in the Apostle is contrary to the Scope since they are enjoyned to deliver the Person to Satan and to put him away from among themselves But says the Surveyer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged imports the Apostles sole Determination that none are taken in as Sharers with him in this Censure and imports he required only the Execution of their Sentence We have already removed this Objection the Apostles giving his Apostolick Judgment as touching the Necessity and Expediency of the Thing can no more exclude and prejudge the Authority and Interest of the Ordinary Church Officers herein than his giving his Apostolick Judgment in any other Uncontroverted Duty wherein the Persons enjoyned the same have an infallible Interest will bear such a Conclusion Suppose the Apostle giving his Judgment touching Archippus greater Diligence in his Ministry And giving his Judgment in the Point of Marriage and the Duties thereof as one that had found mercy to be faithful can this prejudge the Interest of the Persons concerned in the Duties enjoyned Or would the Surveyer have said that Pauls requiring the Obedience of Church Officers in any Point of their Ministerial Duties and shewing them that he had judged such and such things to be their Duty will conclude they had no Authority and Interest therein antecedaneously to such Judging and Enjoyning Surely not at all Nay suppose his Hierarchical Bishop set up in this Church with his arrogated Power of Ordination and Censures and that upon his Neglect of putting forth his Power Paul had thus declared that he had already judged the Necessity and Expediency of such Duties will this prove that the Bishop was destitute of all this Authority antecedaneously to such Judging or had none previous thereunto The Surveyer could not say it and no more could he assert it in this case The Apostle saith to whom you forgive any thing I do also which looks like the Apostles corresponding with the inherent Authority in these Officers so that the Apostles Judging in this Case was to prevent and obviat their Pretences of Delay and quicken them to their Duty But the Surveyer P. 213. from that Passage when you are mett together with my Spirit and the Power of the Lord Iesus inferrs That something was to be done beyond the Authority of the Church of Corinth viz. Delivering of the Man to Satan to be tormented outwardly which Paul only by his Miraculous Power could effectuat Ans. Suppose such an extraordinary Appendix distinct from the Censure it self which may be upon weighty grounds called in doubt it doth no whit

Pools Annot. with several others take to be only the Signification of his Judgement upon the Question in Correspondence to what Peter had before spoken As for Simeons Succession to Iames in Ierusalem and Hegesippus Account of the Succession of Bishops there It is spoken to above and what Credit is to be given to the supposed Catalogue of Bishops in Ierusalem and other pretended Diocesses For what he adds of Calvin's Judgement upon Gal. 2.9 As favouring his Opinion I Answer Calvin takes him indeed to be among Eminent Apostles viz. In Moral Respects prudentia aliis dotibus as he expones the word Pillar and attributs the same Eminency to Peter and Iohn And speaking of his presiding in the Council he doth not positively assert the Ground which the Dr. alledges but problematically with a fortassis id factum c. And even granting his Admission of a Presidency the Consequence of an Official Presidency and as importing a Majority of Power far less eo nomine as formally Bishop there is so very gross and obviously impertinent as any with half an Eye may discover it The Dr. tells us That his Scripture Instances do plainly demonstrat that the Apostolical or Episcopal Authority was conveyed to single persons in the first Plantations of Christianity What Demonstrations these are I refer to the Reader to Judge from what is above replyed such sure as are not adapted to any Rules that hitherto hath been heard of whereof this is a very clear Demonstration that the Dr. in this Peroration and refined Summ and Conclusion of his supposed mighty preceeding Demonstrations hath pronounced as great None-sense as ever was spoken or written Which I demonstrat thus from the Series of his Reasoning In his Sense the Apostolick and Episcopal Office is one and equal and Apostles as such were Superior to all Church Officers except Bishops their proper Successors in Official Authority Now here is a Successor Bishop preferred to all Apostles eo nomine as Successor-Bishop yet deriving in his Sense also an Apostolat only And which is yet odder succeeding to an Apostolick Office who was an Apostle before and by his Confession thus related unto and having an Official Authority respecting the Church Universal Yet when his Charge is Restricted to Jerusalem as his proper Post and Diocess he doth upon this Ground Transcend all the Apostles in Official Authority If any will sodder these Assertions together and reconcile them to sound Sense and Divinity he must be better skilled than all Vulcan's Gimmerers The Dr. will not insist upon the Presbyterians imaginary and superficial Exceptions which they have invented They must be such because he saith it and save him from a Concern in Scanning them No doubt if as Superficial and Imaginary as his Demonstrations their Inventions were very shallow The Dr. brings next P. 114. the Trite Argument taken from the seven Asiatick Angels And first tells us of Salmasius taking the Angels as denoting the Churches the Denomination being taken from the purer Part of these Cities to which Christ wrote To which he replyes from the distinction of the Churches from the Angels Rev. 1.20 And that the Sense would thus be to the Church of the Churches Not to detain him much here we only tell him that whatever Salmasius Sense or Escape might be in this he cannot deny that in the Sense and Judgement of the Body of all Presbyterians the Angels are distinguished from the Churches as the Church Representative is from the Church Collective Besides himself acknowledges P. 115. That the Heavenly Admonitions are first addressed to the Angels and by them were Communicated to the Churches As at the close of every Epistle all are called to hear what the Spirit saith to the Churches And he will not doubt that Salmasius distinguisheth Ministers from Church Members in this Point and the Church Members concern in all that is written he can less doubt Besides that Salmasius words will hardly bear his critical and saucy Construction who calls them a silly subterfuge since he may be supposed to compare only the Populi purior pars as he Terms it with the rest of the Inhabitants of these Towns so that the Address distininguisheth them from others And the Angel of the Church in his Sense will import only the Church in such a City not the Church of such a Church But the Dr. will not have the Angel a Multitude but one single Angel presiding over Presbyters and People We have already made appear that the Collective Sense of the Term Angel is most su●eable to Scripture and the Scope of this Book But the Dr. will needs loose the Objection taken from the Plural Address of the Angel which he thus propones That some Instructions there are in these Epistles in which others beside the Angels are particularly admonished This is a piece of our Dr's petty Sophistry He must make the knot easie that he may know how to loose it The very proposing of this Objection is a yeelding of the Cause For if in this Plural Address these others addressed be not the Angel then there is no Plural Address of the Angel himself or Representation of the Term Angel in a Plural Mould But had the Dr. intended to Dispute not to triffle in proposing a simple Foppery in stead of a Presbyterian Objection he should have told his Reader that we hold and do exhibit Instances of it that the Angel himself is addressed Plurally and bespoken so in these Epistles as a plurality of Officers appear evidently to be pointed at by th● Term Angel As particularly when it is said To you and the rest in Thyatira Rev. 2.24 Thus likewise v. 10. Fear none of these things which thou shall suffer Behold the Devil shalt cast some of you into prison that ye may be tryed and ye shall have tribulation c. Be thou faithful unto death Well what saith he to this Objection Why The Epistle is no less addressed to the single Angel than that of the Philippians is to the whole Church at Philippi though Paul useth particular Compellations Chap. 4.2.3 I entreat thee also true Yoke-fellow help those Women c. But good Dr. here is both a particular special distinct Precept and under such a Compellation as is in t●rminis separat and distinguished from the Body of the Church and those general Precepts addressed thereunto So that there is no shadow of a Paralel when the Angel is plurally Addressed for the Precept and Injunction is the very same Fear none of these things which thou shalt suffer There 's a relative pointing at the single Term Angel Then the Devil shall cast you that ye may be tryed Be thou faithful c. There the same persons are addressed and spoken to both singlely as one Angel and plurally as many that in reference to the same very individual Purpose and Duty the Speech running on both to the same Persons and the same Scope So that to use the Dr's

Authors after cited as understanding the Term in his Sense It is one thing to say that the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been indifferently used by Greek Authors for the Office and Order of a Presbyter it is a far other thing to say that the Scripture Term in these three Passages is so to be understood Since here the signification of the Word is to be drawn from the Scope and Contexture of the place of Scripture where it is which must needs Over-rule and Determin the Signification in this Passage though it were granted that sometimes Greek Authors did use it in another Signification The Language of the Holy Ghost in these three Passages as it doth certainly Over-rule all other Greek Authors so the Term in the three Passages exhibited doth palpably appear to be of one and the same Signification viz. pointing at a Colledge of Presbyters or Elders Besides that there want not Ecclesiastick and Greek Authors thus understanding it Such as Chrysostom Theodoret Theophylact. For what the Surveyer adds out of Bilson P. 77. That ordinarly in Ancient Greek Councils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been used indifferently for the Office and Order of a Presbyter Citing Council of Nice Can. 2. Antioch Can. 18. Afric Can. 136. Euseb. Lib. 6. Cap. 8. It is Answered First It is acknowledged by Bilson that the Councils mentioned use the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Next as Camero is clear and positive for our Sense of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Matth. 18.5 And asserts that the contrary Acceptation for the Office and Dignity of Presbyter contradicts both the Signification of the Word and the Apostles Scope So he shews further that rarely doth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import the Office but where the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood Hen. Stephanus takes the Word here to import Caetum omnium illorum qui in verbo laborabant the Colledge of such as labour in the Word and Doctrine And the other Paralels Luk. 22.66 and Act. 22.5 he expones of the Meeting of Elders Scapula expones the Word in this Passage Caetus Presbyterorum Presbyterium a Presbytrie or Colledge and Meeting of Presbyters The Passage of Euseb. Lib. 6. C. 8. may be taken without any Violence offered to the Words to import the Colledge of Presbyters and in Camero's Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a word it is enough to baffle this Exception that as this Term in Greek and Ecclesiastick Authors is ordinarly thus taken for which frequent Instances might be given so it is certain and enough for us that it 's alwayes taken in a Collegiat Sense in the Scriptures of the New Testament And in the Paralels mentioned it were gross Non-sense to take the Word in the Surveyers Sense and to say that the Office of Elders did meet together and the Office of Elders did bear Witness to Paul so it carrieth the same Incongruity and absurd Sense with it to assert that the Office laid Hands upon Timothy The Surveyer next excepts against our Argument drawn from the Paralels That therein the word imports not a Meeting of Christian Presbyters but only of Jewish Elders persecuting Christ and His Apostles That though the Term were taken in this Sense only in this place there wants not Paralel Instances of such an acceptation of words As the word Church is taken but once Matth. 18.17 for a Representative Church so the 1 Cor. 11.10 the word Power in that place of Scripture only signifies the Covering and Vail upon the Womans head as a token of Subjection to her Husband And that it is enough in such Cases that the Strain of the Context requires a Varrying from the Acceptation of the word in other places Ans. The Strength of our Argument is drawn both from the ordinary Acceptation of the Word which hath its own secondary weight and likewise and mainly from this that the Scope and Contexture of this Passage do clearly plead for the Acceptation of the Word in the ordinary Sense and not to varry from it And therefore his Assertion That the Strain of the Context requires a varrying from this ordinary acceptation in this place is but his bold begging of the Question For of this he neither offers nor can offer any solid proof Nay the contrary is the consentient Judgement of Interpreters The Imposition of Hands here signifies Consent and Election whereof it was a Sign saith Vatabulus The whole is signified by a part viz. of the Ordination saith Estius To wit of the whole Ceremony of the Presbytries Ordination Prayer was added with Imposition of Hands saith Grotius I hope he will not say the Office prayed Camero censures the contrary Exposition upon several Grounds 1. Because the Imposing of the hands of the Office is a harsh saying and sounds improperly 2. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies the Office wherever it occurs in the new Testament citing the Paralels Luke 22.66 Act. 22 5. As likewise because the Office is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here the word signifies a Colledge or embodied Court. 3. Because Timothy's Authority was greater than that it could be called a Presbyterate Bullinger upon the place tells us that this is one motive whereby the Apostle stirrs up Timothy to diligence in his Office that besides the Prophesies that went before of him and his inward impulse accedit praeterea manuum Seniorum impositio quae ista comprobavit publico muneri publice praefeeit That he had the Imposition of the Hands of the Elders or Presbyters sealing and confirming his inward impulse in the Prophesies that went before and which did install him in this publick Office Paraeus upon the place shews that Timothy was thus taken into the Order and Society of Pastors And upon Ch. 1. v. 6. of 2 d Epistle collating together the imposing of Pauls Hands and the Hands of the Presbytrie he shews the Reason thus quia Paulus unus fuit ex Presbyterio vel Presbyterii nomine imposuit Because Paul was one of that Presbytrie or imposed hands in their Name Where it is evident he understands the Prebytrie in a collegiat sense for a Meeting of Pastors Piscator upon the place shews That Timothy is stirred up to diligence first upon the account of his singular vocation to this Function by the Revelation of the Holy Ghost And next by the vocation of the Church obeying this Command of the Holy Ghost in imposing the Hands of the Presbytrie upon him because the Presbyters or Pastors by this Rite ordained the Ministers of the Church Diodat upon the place tels us that by the Presbytrie we are to understand the laying on of the Hands of the Elders shewing that thus the Italian reads the Text and these Elders he