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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	father_n	person_n	trinity_n	1,795	5	9.6706	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32799	An account given to the Parliament by the ministers sent by them to Oxford in which you have the most remarkable passages which have fallen out in the six moneths service there ... particulary ... two conferences in which the ministers ... have suffered by reproaches and falshoods in print and otherwise : the chief points insisted on in those conferences are 1. whether private men may lawfully preach, 2. whether the ministers of the Church of England were antichristian ... 3. and lastly divers of Mr. Erbury's dangerous errours. ...	Cheynell, Francis, 1608-1665.	1647 (1647)	Wing C3806A; ESTC R28557	41,873	55

not all five there were none It was answered that Apostles c. were extraordinary Officers but Pastours and Teachers were ordinary Officers to be continued in the Church for the making of Saints by the blessing of God upon their ministery nay for the edefying and perfecting of Saints all Saints for the edefying of the whole body till wee all come not onely into the unity of the faith but to the perfection of the fulnesse of Christ and therefore no Saint is so perfect or excellent a scholar or disciple but he may be taught by the Ministers of Christ for though there be a great deale of variety in regard of those severall degrees of perfection wch are to be found in severall Saints yet the highest perfection of the most accomplished Saint here below is said to be according to the measure of the gift of Christ Ephes. 4. 7. who gave Pastours and Teachers vers. 11 to bring the Saints to the highest perfection attainable in this life verse the 12. Finally it was made most cleare and evident to Master Erbury and all the company that Christ did not only make promises to the Apostles themselvs but to such as were to succeed them in their ordinary Ministery that is to such as were to teach and baptize even unto the end of the world Mat. 28. 19 20. And when enquiry was made who were the successors of the Apostles the answer was that the Elders were the successors of the Apostles because the Apostle when he was to take his leave Act. 20. sent to Ephesus for the Elders of the Church verse 17. and recommended the oversight of the Church to them acknowledging that the Elders were Bishops or overseers of the Holy Ghosts making here is if we may so call it a kind of resignation a most manifest recommendation of the people to whom he had preached to the care of the Elders when Saint Paul was to see their faces no more Acts 20. 25. There was something else objected about the order of the Corinthian-Churches from the 1 Cor. 14. And to that objection there were very many satisfying answers given some of them shall be related First it is evident that the Apostle doth rebuke the disorders in those Churches which did manifestly tend to confusion though caused or occasioned by such as did pretend to Revelation verse 26. How is it then brethren when yee come together every one of you hath a Psalme hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying The Apostle doth declare that he who pretended a revelation was to be tried and judged by the Prophets verse 29. for the spirits of the Prophets are to be subject to the Prophets verse 32. Moreover it is manifest that the Apostle doth not presse the observation of this order as a meer prudential matter but presses it as one of the commandments of the Lord which doth oblige even Prophets and spirituall men verse 37. If any man think himselfe be a Prophet or spirituall let him acknowledge that the things that I write unto you are the commandements of the Lord Finally there were these four points distinctly proved First that divers amongst the Corinthians were endued with the gift of Prophesie which was as extraordinary as the gift of Tongues or Miracles and no argument taken from an extraordinary example and an extraordinary gift doth prove that ungifted men are authorised to Preach or Prophesie in an ordinary course Secondly divers among the Corinthians were enriched by Christ in every thing in al utterance and in al knowledge 1 Cor. 1. 5. but sure every Saint is not inriched in utterance and all knowledge Thirdly it is most manifest that every Saint did not ordinarily preach or prophesie amongst the Corinthians 1 Cor. 12. 29. Are all Apostles are all Prophets are all teachers are all workers of miracles and verse 30. Have all the gifts of healing c. all the Saints did not teach but only they that had the gift of teaching even as all did not work miracles all did not interpret no more then they did all speake with tongues Fourthly it is most evident that they only did teach whom God set or appointed to teach in the Church and God did set some not all to teach in the Church 1 Cor. 12. 28. Every member is not an eye for where then were the hearing verse 17. Now God hath set the members every one of them in the body even as it hath pleased him verse 18. and every member must be content with its place and observe that order which God hath set The Saints may find themselves work enough if they prepare for hearing and heare as they ought and practise what they heare and therefore they should not take the work of Preaching upon them which is sufficient to take up the whole man but leave it to them whom God hath appointed to give themselves wholly to prayer and preaching It was also declared unto them that Reverend Mr Cotton of New-England was now brought to see their opinion which was once his own to be an error and subscribes to our judgement with a great deale of ingenuity and sweetnesse in his Booke of the Keyes the 20th page The opponents were not able to reply any thing to these answers but desired to know when we would meet again we told them that we could not meet untill that day three weeks because the monethly Fast was to be observed upon the next week and the fifth of November the next week after whereupon it was desired by some of Master Erbury his adherents that our next question might be to this effect Whether there was any Ministry committed to the hands of select persons in the Church of Christ When we came to the place of meeting and the question formerly agreed upon at the last meeting was red which was to be the subject of the present conference it was decried by the Soldiers who denied that to be the question yet we are most assured that it was resolved upon to be then disputed It was desired that we might read the Theses in which the question was fully stated because they did give much light to the clearing of that question which they so much desired at length after much importunity it was yeelded to that we should read them which was done as followeth 1. Almighty God hath and will have a Church on earth unto the end of the world 2 The Father hath committed unto his Son Jesus Christ a the second Person in the blessed Trinity both b God and c man d all power and judgement over this Church and hath appointed him to be a e king a f priest and a g prophet thereunto h so long as the Church shall continue here on earth 3 The Lord Jesus doth not only teach his Church inwardly but hath also appointed external ordinances viz. i preaching the word and

owne arm John 16. 33 True saith M. Earbury but the Son hath no power of himself he hath all from the Father and so have the Saints and the Saints have the same power that Christ hath Our brother denied this bold assertion because the Saints are not Omnipotent nor hath the Father given power to the Saints to quicken whome they will nor have the Saints life in themselves as the Son hath life in himselfe and the Father in himselfe John 5. 21 26. His next argument was taken from Revel. 3. 21. The Saints have the same honour worship throne glory that the Son hath nay the same with the Father and therefore they have the same Godhead Our brother answered that hard and obscure places of Scripture should be expounded by plaine places But it is clear that all men ought to honour the Son even as they honour the Father John 5. 23. and it is as clear that the Saints are not to be honoured as the Father is whom M. Earbury acknowledgeth to be God of himself highest of all and greatest of all to give that honour to the Saints which is due to the Father is Robbery and Idolatry and to maintaine that it is due to the Saints is loud blasphemy There was another answer given more direct to that very Text Revel. 3. 21. our brother observed a distinction of Thrones expresly mentioned in the very Text The Saints shall sit with Christ in his Throne but Christ sits with his Father in his Fathers Throne Christ therefore must be considered as a glorified man and so the Saints shall sit upon the same Throne that Christ sits on as a glorified man but if Christ be considered as the Lord of Glory as the same God with his Father so he sits upon the same Throne with his Father Now though Christ promise that the Saints shall sit with him in his Throne yet he doth not say that they shall sit downe in his Fathers Throne as he himself doth who is in the Father and one God with the Father Nothing is more clear in Scripture then that no man save he that is God-man is to be advanced to the right hand of the Maiesty on high above all that is named in the world to come Ephes. 1. 20 21. His third argument out of the Book of the Revelation was grounded upon chapter 21. 7. They who inherit all things have the same fulnesse of the Godhead in them which Christ had who was heir of all things Heb. 1. 2. Our brother answered that Christ is the naturall Heir of God that we are the adopted Heirs of God Christ is Heir of all things by nature because he is God by nature but the Saints are Heirs by free grace whatever blessings they inioy from their election to their glorification proceeds from free and rich grace as they are elected so are they called iustified sanctified and glorified by free grace And the first Chapter to the Hebrews doth put a distinction between Christ and the Saints as is evident by the worke of Creation v. 2. his satisfaction v. 3. his eternall generation v. 5. we must not say to a Saint as God doth to Christ Thy Throne ô God endureth for ever vers. 8. M. Erbury promised us three Arguments more and threatned to draw them up into form His first Argument was taken from Isay 61. 1. to 7. They who are annointed as Christ are to preach the Gospel to the World and whom the World shall own as the only Ministers of Christ and shall honour as the Son they have the fulnesse of the Godhead in them but the Saints are annointed with the Godhead c. therefore There being but one clause of the major pertinent to the point in hand M. Erbury was desired to prove that the saints were annointed with the Godhead Mr. Erbury endeavoured to prove it by this Argument They who know all things are annointed with the Godhead but the Saints know all things therefore the Saints are annointed with the Godhead Our brother shewed that this was a fallacy à dicto secundum quid ad dictum simpliciter The answer was that the Saints do know all things suo modo that is all things necessary to salvation but they doe not know all things simply and universally because they are not omniscient They who are omniscient are anointed with the Godhead but c. The Saints are not omniscient therefore they are not annointed with the Godhead the contrary you see follows from that medium M. Cheynell therefore made it evident that unlesse by knowing all things was meant that they were omniscient the major was false if he took those terms in one sense in the major and another in the minor it was a false Syllogisme consisting of four terms as may appear to the eye They who are omniscient are annointed with the Godhead But the Saints know all things necessary to salvation therefore the saints are annointed with the Godhead M. Erbury said that Omniscient was no scripture-terme our brother desired him to prove that the Saints knew as much as God knoweth or take some other medium for though it was impossible to prove the proposition denied yet he might finde out some more probable medium Mr. Erbury tryed divers other wayes but could not conclude and therefore our brother being almost quite spent concluded the exercise as he began with prayer We shall not stand to make generall observations upon all Mr. Erbury's dictates but the designe is evident the Magistracy and Ministry of this Kingdome are both aimed at because godly Ministers preach up the power of Magistrates and prudent Magistrates countenance pious Ministers who were ordained by a Colledge of Ministers separated from Rome and Antichrist by a professed subjection to Jesus Christ and set apart to preach the Gospel of Christ by which all discerning Christians know Antichrist hath been much weakned and will in time be quite overthrown Nay it is cleare that all wel-grounded policy for the affairs of this life is grounded upon Religion for God and so godlinesse under God by his ordinance heaps all blessings upon the wisest and wel-built State it doth uphold and maintaine all Common-weals in an happy order and makes a land to become the land of Immanuel now the Christian religion cannot be upheld without a Christian Ministry for if a Ministry had not been necessary Christ would not have instituted it being necessary Christ will continue it for Christ will not be wanting to his Churh in things that are necessary for its edification and encrease the Ministry then being instituted and therefore necessary must be maintained for no Christian or company of Christians must presume to abolish an Institution of Jesus Christ The end of the Ministry is to work upon the conscience for the restraint of sin and to beget such graces as do incline both Governors to rule and inferiors to obey according to the word finally to nourish justice and charity temperance and