Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	manner_n	son_n	14,262	5	5.8799	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68614	The unbishoping of Timothy and Titus. Or A briefe elaborate discourse, prooving Timothy to be no bishop (much lesse any sole, or diocæsan bishop) of Ephesus, nor Titus of Crete and that the power of ordination, or imposition of hands, belongs jure divino to presbyters, as well as to bishops, and not to bishops onely. Wherein all objections and pretences to the contrary are fully answered; and the pretended superiority of bishops over other ministers and presbyters jure divino, (now much contended for) utterly subverted in a most perspicuous maner. By a wellwisher to Gods truth and people.	Prynne, William, 1600-1669.	1636 (1636)	STC 20476.5; ESTC S114342	135,615	241

him to consecrate Aaron with his Sonnes the Tabernacle and Altar and after him King Salomon not the High Preist consecrated the Temple Altar Court and all the furniture of the Temple and Altar So that if these examples proove any thing it is but this That the power of ordination of consecrating Bishops Ministers Churches Altars c. appertaines not to Archbishops Bishops Popes Preistes Ministers but to the cheife temporall Magistrates But admit that Moses were a Preist and an High Preist and that the power of consecrating Preistes Temples Altars appertained to him in that regard yet this is no argument to proove that the right and power of ordination should belong to Bishops onely and that for these three reasons First because the Aaronicall Preisthood was utterly extinct and abolished by Christ as meerely typicall and ceremoniall and so al ●he appurtenances thereunto belonging Secondly Because the High Preist was no Emblem type or resemblance of Bishops which are many changeable mortall but onely of Christ our true High Preist who is but one and remaines an High Preist forever without succession or change So that this allusion prooves the power of ordaining Ministers to belong originally to none but Christ our High Preist cheife Shepheard and Bishop of our soules as the Scripture expresly resolves and ministerially secondarily to every Minister of Christ as his Embassador instrument and Vicegerent Thirdly Because the office and power of the High Preists and Bishops are different distinct yea incompatible one with the other and the maner of ordination of Ministers and Deacons under the Law different from that under the Gospell as the Scriptures and all Authors joyntly witnes the one of them therefore can be no solid or convincing argument to make good the authority Iurisdiction or practise of other So that this Councell and Constitution makes nothing at all against the divine right and Title of Presbyters to ordaine or for the Bishops sole Monopoly of imposition of hands by any divine charter from Christ or the Holy Ghost Finally Neither of these Councells or Constitutions simply debarre Ministers from the imposition of hands on others together with the Bishop which they ever practised and were authorized to doe both by God himselfe and the fourth Councell of Carthage Can. 3. But from laying on hands and ordaining Ministers of themselves alone without the Bishop who cannot ordaine or lay hands on any Ministers by vertue of these constitutions without them Since therfore the Bishop of himselfe alone cannot impose hands on any Minister without their assistance or consent nor they without the Bishops it is apparant that the right of ordination is not wholly and originally vested in the Bishop by any divine or humane right but in both The Councell of Aquisgran or Aken under Ludovicus Pius An. 816. c. 8. out of Isidor Hispalensis De Ecclesiasticis Officiis l. 2. c. 7. determines thus The dispensation of the Mysteries of God are committed to Presbyters as they are to Bishops for they are over the Church of Christ and are consorts with Bishops in the confection of the body and blood of Christ and likewise also in the instruction of the people and in the office of preaching and onely the ordination and Consecration of Clerkes is reserved to the High Preist or Bishop because of his authority lest the discipline of the Church challenged or exercised by many should dissolve concord and engender scandals For Paul the Apostle cals Elders and Preists by the name of Bishops Tit. 1. 5. 7. Acts. 20. 28. Phil. 1. 1. 1. Tim. 3. D. Rabanus Maurus De Instit Clericorum l. 1. c. 6. writes thus That Presbyters allthough they be Preistes yet they have not attained the top or Highest degree of Preisthood because they cannot signe the fore-head with Chrisme nor give the Holy Ghost neither can they ordaine Clerkes in sacred orders which is reserved to Bishops for unity and concords sake The Epistle de 7. Gradibus Ecclesiae in the neinth Tome of Ieromes workes avers in expresse tearmes that the ordination of Clerkes and consecration of Virgins was reserved onely to the High-Preist or Bishop for his greater honor And Tertullian de Baptismo c. 17. writes that the High Preist who is the Bishop hath the right of giving Baptisme after him Presbyters and Deacons yet not without the Bishops authority for the honor of the Church By all which it is evident that Bishops have not the sole executive power of ordination by any divine right or institution of which there is not one syllable either in these or other Councels or Fathers but onely by Canons and humane Constitutions made by Bishops themselves to advance their owne honor power and dignity yet notwithstanding the right of ordination remaines still in Ministers and belongs to Bishops onely as they are Ministers by divine right not as they are Bishops as is evident by the 9. Chapter of the same Councell of Aken taken out of Isidor De Eccles Officiis l. 2. c. 6. where writing of Bishops ordination by imposition of hands and the originall thereof they use this expression which H. Rabanus Maurus likewise hath But that Bishops are ordained by imposition of handes A PRAECESSORIBVS DEI SACERDOTIBVS by the Preistes of God their predecessors is an ancient constitution For the holy Patriarke Isaac laying his handes upon the head of Iacob blessed him and Iacob in like maner gave a benediction to his sonnes c. Where the Councell and Fathers both affirme that even Bishops themselves are ordained by Priestes or Presbyters not Bishops their predecessors therefore the right and power of ordaining Ministers and Bishops too belongs to Presbyters as well as Bishops and to Bishops onely as Presbyters not Bishops and so can no wayes advance them in Iurisdiction order or degree above Ministers The Popish Councell of Trent Sessio 23. De Sacramento ordinis c. 4. determines that Bishops are superior to Presbyters and that they can conferre the Sacrament of Confirmation ordaine Ministers of the Church and doe many other things which those inferior order have no power to doe And Can. 7. De Sacramento Ordinis If any shall say that Bishops are not superior to Preistes or that they have not the power of ordination or confirmation or that this power which they have is common to them with Presbyters or that the orders conferred by them without the consent or calling of the secular power are voyd let him be Anathema Loe here this Councell appropriates the power of ordination onely to Bishops by denying it to be common to them with Ministers and in this regard makes Bishops superior in degree to Ministers yet not by any divine right or institution of which there is not one word but onely by humane and Canonicall as the History of the Councell of Trent and Chemnitius well observe For in the same Session de

Ipswitch a reverend ancient conformable Minister whom hee hath suspended vpon no lawfull occasion to blott out this sacred Sentence of Scripture most proper for that Church and place it stonds in painted on this Church-wall over against the Pulpit which Scripture I wonder any Bishop or Minister can thinke off and yet forbeare to preach or put downe preaching For necessity is layd upon me yea Woe is me if I preach not the Gospell An insolency an impiety that no age can parallell Certainly he that would command this Scripture thus to be rased out of the Church-wall would as gladly obliterate and rend it out of the Church-Bible too and have neither preaching preachers and I feare neither reading nor readers of the Gospell nor yet the Gospell it selfe in being were it in his power utterly to suppresse them as this Prelate hath made a large beginning and progresse for this purpose This notable late fact of his makes me the lesse to wonder at the most insolent exploict of Henry Dade the Archbishop of Canterburies Surrogate for Ipswitch who about September last past solemnely excommunicated the Churchwardens of S. Maries of the Tower in that Towne in the Archbishops name I hope without his privity for not blotting out upon his commaund this Sentence of Scripture written on that Churches-wall over the place where hee keepes his spitefull I should say spirituall Court which Scripture is recorded by two Prophets and three Euangelists and most proper for the Church by our Saviours owne resolution It is written my house shall be called an house of prayer to all people but yee have made it a denne of theives Which excommunication hee is so farre fro disavowing or being ashamed off that hee not onely refuseth to absolve the Churchwardens but also hath most audaciously pleaded it in barre of an information brought against him by Ferdinando Adams one of the Church-wardens in the Court of Starre-Chamber for which presumption alone were hee guilty of and there charged with no other crimes as hee is with other foule ones against his Maiesty and the whole State severall extortions on the subiects that Court most iustly may and I presume will deeply fine and censure him for daring to grant out and plead such an impious execrable excommunication in any Court of Iustice to the very shame and obloquie of our Religion Church State and insufferable scandall of that great Arch-Prelate in whose name and colour of authority it is granted who should doe well for his owne justification to the world to hang up such a Surrogate for a president to all others and such a Suffragan Bishop too who beare such spleen to these holy parcells of Scripture as to rase them out of the Church it selfe though set vp by the expresse command of the Homilies of repairing and keeping cleane Churches and of the Right vse of the Church which recite and prescribe these latter text as most proper for it the Canons 1571. p. 19. 1603. Canon 82. And here I cannot but stand amazed at these proceedings For the Surrogate will not endure the Church neither to be or called an house of prayer but his Courthouse causing this Scripture to be actually dashed out of the Church and the other will not suffer it to be or reputed an house of preaching neither of them will admit these two textes of Scripture to appeare therein no not on the bare wall where they are no hinderance which intimate and declare it to be both an house of prayer and preaching too And if the Church must now be neither an Oratory nor an Auditory neither an house of prayer nor preaching though our Homilies and Postillers define it to be both I know not what they will make of it but what they begin to make their Church-houses in many places a direct denne of theives as our Saviour termes it or else an house of piping minstressie dauncing and revelling they having made the Lordsday sacred Sabbath such a day already justifying both in their visitation Articles and printed Bookes That dancing piping Morrisses Wakes Ales Sports and Bacchanals are meet exercises for this holy day and so no place fitter for them then the Church appointed principally for the dueties and publike exercises of the Sabbath day to the strict entire sanctification whereof by religious dueties our Prelates are such enemies that they not onely silence suspend and excommunicate such godly Ministers who out of conscience dare not joyne with them in encouraging their people to prophane it and punish those for Conventiclers who after divine prayer and Sermons ended meet together to repeat their Ministers Sermon read chapters sing Psalmes conferre or pray together as they are taught by S. Chrysostomes and Bishop Iewels doctrine but one of them D. Peirce the now Bishop of Bath and Wels by name enioyned the Church-wardens of Batcombe in Mr. Barnards Parish in Somersetshire vnder paine of excommunication to expunge this Scripture anciently painted on their Church-wall quite out of the Church Isa 58. 13. If thou turne away thy foote from the Sabbath from doing thy pleasure on my holy way and call the Sabbath a delight the holy of the Lord honorable and shalt honour him not doing thine owne wayes not finding thine owne pleasure not speaking thine owne words Then shalt thou delight thy selfe in the Lord c. stiling it a Iewish place of Scripture not fit to stand or be suffred in the Church and by the same reason not sufferable in the Bible for the correcting whereof our Prelates may doe well to joyne with the Papists in making an Index ex purgatorius as they intend and giue out publikely they intend to doe on all ancient English Writers which Scripture the Church-wardens refusing to blot out the Bishop like an Heroïcall Prelate r●de thither 〈◊〉 〈◊〉 with a plaisterer to see it wiped out himselfe such hideous Monsters of impiety blasphemy and irreligion that I say not Atheisme are this last generation of our holy domineering Prelates growen who must now for ever cease to affirme or boast their Episcopall Supremacy Authority and Iurisdiction to be Jure divino since by vertue thereof they thus presumptuously take upon them a straine beyond the Papists to blot Jus divinum the very Law of God and Gospell too out of the house of God it selfe And can wee then wonder at those immoderate droughts those watry seasons those devouring spredding Pests and Plagues with other publike and personall judgements of God which wee have lately felt and suffred and are like to tast of in a sharper maner when such monstrous impieties as these thus plublikely breake forth without either shame or reprehension in those who stile themselves the Pillars being in truth the Caterpillars and holy Fathers in verity the unholy step fathers of our Church from whom prophanesse is gone out and spread over all the Land Certainly if wee consider onely the

but not in respect of the profession or degree of Doctorship it selfe yea every Minister made by any Bishop is as much as truly and fully a Minister as the Bishop as all Protestants and Papists doe acknowledge therefore the same in specie with and equall to a Bishop Our Bishops pretend themselves Spirituall Fathers and they call the Ministers ordained by them Sonnes So Epiphanius long since argues against Aërius As therefore in naturall generations a man begets a man a beast a beast and in Civill respects a Gentleman begets a Gentleman a peasant a peasant c. but not a man a beast a beast a man a Gentleman a peasant nor a peasant a Gentleman So Bishops when they engender naturall children beget them as men not Bishops and their children are as much men as themselves when they spiritually ordaine or engender Ministers they doe it onely as they are Ministers not Bishops and those they thus beget and ordaine are as much Ministers as themselves when they beget and consecrate Bishops they doe it as they are Bishops and those thus begot and consecrated are as much Bishops as themselves Since therefore they ordaine Ministers onely as they are Ministers not as Bishops as is cleare else it were an unnaturall an incongruous yea a monstrous generation to beget one of a different kinde order quality and degree from themselves and as much as if a man should beget a beast an horse or an Asse and since every Minister is as much as compleatly a Minister every way as the Bishop and Ministers who ordaine him how this proposition can be true that the ordainer is higher in Jurisdiction or different Iure divino in order or degree from the ordained I cannot yet perceive neither can our Prelates ever make it good We know there are now divers Ministers living who not only baptized but likewise ordained some of our Bishops to be Ministers and layd hands upon them with the Bishop at the time of their ordination yea every of our Bishops and Archbishops were first ordained Ministers by Ministers before they were made Bishops or Arcbishops And the first Bishops that were ordained in the Church paramount Ministers were ordained Bishops by Ministers as Hierom writes in his Epistle to Evagrius and all since acknowlege out of him Are these Ministers therefore in point of order honor jurisdiction dignity and degree greater then our Archbishops or Bishops If so then the controversie is at end and the truth most apparant that our Ministers are greater and higher in degree then our Bishops and Arch-bishops not our Bishops and Archbishops higher greater then they as they vainely contend If not then the Prelates maxime on which they ground their Hierarchie is most false in that sence in which they urge it and so will yeild no supportation to their Hierarchie Thirdly I answer that this Proposition of theirs is warranted by no Scripture nor backed with any convincing reason drawen from Scripture therefore it prooves nothing either for Titus his Episcopall authority or for Bishops superiority above other Ministers by any divine right or institution As for that text of Hebr. 7. 7. And without all contradiction the lesser is blessed of the greater it is nothing to the putpose First Because it it not spoken concerning ordination or of one Ministers ordaining or blessing another but onely of Melchizedechs blessing of Abraham and Ministers blessing of the people as the words and all Commentators joyntly testifie Secondly Because it is not meant of Ministers who blesse others onely Ministerially instrumentally by way of duty and service as Bishops ordaine Ministers not inherent originall authority for then Ministers should be better and greater then God whom they blesse and praise but of Christ himselfe who by Melchisedech his type blessed Abraham by his owne inherent authority and power as the onely true High-Preist and ch●ife Shepheard of our soules If therefore our Prelates take their maxime in this sence hee that ordaines Ministers to wit originally by his owne inherent primitive authority and power is greater then those who are ordained in Jurisdiction power and degree then the proposition thus interpreted is true and warranted by this text but yet they gaine no advantage by it because no Bishops do or can ordaine Ministers thus but onely God and Christ alone whose Ministers and Servants both the ordainers and ordained are But if th●●meane that they who ordaine Ministers onely instrumentally and Ministerially as servants to Christ his Church and the whole Congregation in whom the originall and primitive right of ordination is onely vested are greater in Iurisdiction order and degree then those who are ordained as they doe and must doe then the proposition is most false and not justified by this Scripture as the premised instances manifest Fourthly Admit this proposition true that those who are to ordaine others are greater in power and authority then the parties to be ordained before their ordination fully executed because they have an office a calling of Ministery which the others want in which sense the proposition may be true yet it is not true that the ordainers are greater in power office and authority then the parties actually ordained after the ordination past and finished because the very end of ordination is to conferre the selfe-fame office of Ministery on the parties ordained which the ordainers themselves have in as large and ample manner as they enjoye it and the parties once ordained are thereby made as compleate 〈◊〉 absolute Ministers every way in respect of their orders and office as any of those who ordained them though they were not so when they came to be ordained This appeares by the examples of Mathias and Paul before they were called and ordained to be Apostles they were inferior to the other Apostles but being once called and ordained Apostles they became equall with the other Apostles in Apostolicall power dignity and degree So that from all these premises I may conclude that this maxime of our Prelates whereon they build their Episcopall Hierarchie in that sence they take it is most false and neither prooves Titus to be a Diocaesan Bishop nor yet Bishops to be superior to other Ministers in dignity power order or degree by divine right and institution as they pretend they are Finally Admit the proposition true yet it prooves but this that Bishops are superior to those Ministers onely which themselves ordaine so that if they ordaine none they are superior to none not to those ordained by others which may be their equals notwithstanding this allegation seing they were not ordained by them this proposition extending onely to the act not to the power of ordination If any extend it further in this sort that they who have power to ordaine Ministers are greater in order Iurisdiction degree and dignity then those who want this power then it will follow that Bishops suspended from ordaining others either for advauncing unworthy Ministers