Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	bishop_n	peter_n	3,355	5	7.7184	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20683	A defence of church gouernment Dedicated to the high Court of Parliament. Wherein, the church gouernment established in England, is directly proued to be consonant to the word of God, and that subiects ought of dutie to conforme themselues to the state ecclesiasticall. Together with, a defence of the crosse in baptisme; as it is vsed in our Church, being not repugnant to the word: and by a consequent, the brethren which are silenced, ought to subscribe vnto it, rather then to burie their talents in the ground. By Iohn Doue, Doctour of Diuinity.	Dove, John, 1560 or 61-1618.	1606 (1606)	STC 7081; ESTC S110107	58,733	80

the Apostles in other places and so continued by succession from them vntill these daies vnlesse when their succession was interrupted by warres or schisme or persecution But to come to a Diocesan Lord Bishop ruling by his sole power which is indeed the chiefe matter now in question Such a Bishop saith hee seemeth not to haue beene established in Ambrose Ierom and Augustines time It may be it seemeth not so to Maister Iacob but it seemed so to Zozomene that Saint Ambrose himselfe did rule like a Lord Bishoppe Sozom. l. 7. ca. 24. by his sole authority when meeting the Emperour Theodosius as hee went to Church without any consent or consultation had with other Priests on a suddaine took him by the gowne in the sight of the people interdicted him both from the holy communion the Church for the offence he had committed and the Emperour obeyed his authority His wordes are these Imperator quum Mediolanum venisset ad Ecclesiam processit vt oraret Sed quùm ad ostium iam pernenisset occurrit et Ambrosius eius ciuitatis Episcopus apprehensâ illius purpû-â in prae●entiâ populi siste gradum inquit homini enim ob peccata prophano manus innoxio sanguine comaculatas habēti fa● non est antequā poenitentiā egerit vel sacrum ingredi solium vel ad diuinorū mysteriorum communionem admitti Imperator libertatem sacerdotis admiratu● cogitationibus conscientiam accusantibus regressus est poenitentia compunctus The Emperour when he came to Millanie went towards the church to pray whē he was but at the doore Ambrose the Bishop of that citie ran to him caught him by his purple robe in the presence of the people cōmanded him to stay there shewing that it was not permitted him hauing defiled his hands with innocent blood to goe into the Church nor to be partaker of the Sacrament before he had shewed himselfe penitent The Emperour meruailed at the great spirit of the Bishop his conscience pricked him vpon his remorse hee went backe and repented And afterward more plainly he saith Ambrosius Imperatorem insimulans vt consentaneum est ab Ecclesiâ arcuit à communione seclusit Ambrose laying to the Emperour his charge his crime which he committed as it did behooue him thrust him out of the Church secluded him from the communion In this Story that action is ascribed solely vnto the Bishop no mention is made of any other whose consent was required Though soone after we doubt not saith Maister Iacob it tooke place in the Church Therefore by his owne confession the office of Lord Bishop ruling by his sole authoritie is of great antiquitie and therefore to be preferred before the Eldership which is but a nouelty and neuer preuailed vntill our age and that but in some few Churches And that I may speake something for the iustification of Bishoppes ruling by their sole authority Timothy and Titus were such Bishops Maister Iacob replieth two manner of waies First he saith the Apostles did not ordeine Ministers nor censure offenders by their sole authority much lesse then Timothy and Titus which were inferiour to the Apostles For answer to his reply which consisteth of nothing but manifest vntruthes I do instance in S. Peter which by his sole authority censured Ananias Suphira when they lied to the holy Ghost smiting them with present death St. Paul which alone censured Elymas the sorcerer whē he smote him Acts. 5. Act. 13. 11 with blindnes for seeking to peruert the deputy frō the faith And both these censures were then in the place of excommunicatiō Vide Bucerum dè clauibus 1. Cor. 16. 22. anathema marannatha Politiae Iudaicae c. 2. which is now the ordinarie censure of the church And besides that Saint Paule by his sole authoritie excommunicated in general all that loued not the Lord Iesus euen vnder the time of nature Henoch as Cornelius Ber●ram writeth in his booke Printed at Geneua and allowed of by that church did alone anathema illud solenne suoe aetatis hominibus proponere quod extat Iudae ver 14 15. pronounce that solemne sentence of excommunication against the men of his time of which mention is made in S. Iude ver 14. 15. Behold the Lord commeth with thousands of his Saints to giue iudgement c. And so did Saint Ambrose by their examples And as for making Ministers our Bishops doe not conferre orders alone but assisted with other ministers which ioyne with them in prayer imposition of hands Yet still the chiefest authoritie resteth in Bishops as S. Paule writeth to Titus For this cause I left thee in Creete that thou shouldest ordaine Elders in euery citie And to Timothy Tit 1 5. lay hands sodainly on no man by which words it appeareth that ordination imposition of hands belong to the Bishops 1. Tit 5. 22. principally and to the inferiour Ministers but as assistants to the Bishop But that it belonged to the same men to censure offenders rule by their sole authoritie the places of Scripture doe make it so plaine that ir may not be denied Rebuke 1. Tim ● v. 1. 9. 11. 17. 19. 21. not an Elder but exhort him as a Father Let not a widdow be taken into the number vnder 60 yeares old Refuse the yonger widdowes The elders that rule wel let thē be had in doble honor Obserue these things without preferring one before another doe nothing partially Receiue no accusatiō against an elder but vnder 2. or 3 witnesses Secondly he saith that if these things were granted that Timothy Titus ruled by their sole anthoritie it would not follow that therefore our Bishops might do the like his reason is this For saith he they are not to be reckoned in the catalogue of Bishops neither were they properly called Bishops because they were not affixed to certaine places but often remoued to other churches as the Apostles did Which reason I refute by manifest text for as much as Timothy was affixed to Ephesus as his proper charge and so Titus to Creete as to his peculiar place witnesseth the Apostle I besougbt thee to abide still in Ephesus For this cause haue I left 1. Tim. 1. 3. Tit. 1. 5. thee in Creete that thou shouldest continue there to redresse the things that remaine But what then though they afterward remoued and were called to other places so are our Bishops also and priuate pastours oftentimes called from one congregation to another I cannot deny but the cannon Lawe hath determined that Bishops shal not remoue from one Bishopricke to another without some vrgent cause as when they are required by another Church their gifts beeing thought fitter for a greater charge and the lawe is grounded vpon the decrees of the first generall councell of Nice which so concludeth Episcopus Presbyter aut diaconus non aebet transferri ab vnâ ciuitate ad a●iam quia id est contrà regulas

had his calling from his Father Moses from God Aaron from Moses the Apostles from our Sauiour Timothy Titus from S. Paul so we must consider in whom this authority resteth to call men to the ministery for none of these of whom I haue spoken had any consent of the people This custome of popular election is borrowed out of the Turkes Alcaron and not of the Bible It is saide to the congregation concerning the election of Deacons Looke ye out 7. men of honest conuersation c by which it is iustified which our law doth require that they vpon whom the Bishoppe Act. 6. shall lay hands must bring with them sufficient testimony of their worthinesse but in the words following it is said whom we may appoint to this businesse And afterward verse 6. when they were found out they set them before the Apostles and the Apostles prayed and laide hands vpon them but not the people as our Bishops assisted with other ministers without the helpe of the people ordeine ministers with vs. Therefore in their obiection out of the Acts where they alleage these English words When they had ordeined Elders by Act. 14. election in euery Church c they doe but deceiue themselues For the Greeke word is cheirotoneo of cheir an hand and teino porrigo extendo noteleno to reach or stretch forth or lay on not to eleuate or lift vp so cheirotoneia is not eleuation but imposition of hands in Eccesiasticall writers These words then cheirotonesantes eautois presbuterous is manuum impositione consecrantes sibi ipsi● presbyteros when by imposition of hands they had consecrated Elders or Ministers as Moses by imposition of hands conferred the holy Ghost vpon Iosua and sanctified him to be a Magistrate and our Deut. 24. Matt. 19. Sauiour in the Gospel by laying hands on the children blessed them And th●● cheirotoneia is expressed more plainely by another Greeke word in the Acts of the Apostles concerning Act. 6. the consecration of Deacons to be epithesis ion cheiron imposition of hands where the text saith proseuxamenoi op●thecan autois tas cheiras when they had prayed they layed hands vpon them And Gual●er in his Commentary vpon that place of the Acts which before was alleaged when they had ordeined Elders by election in euery Citie after he hath iustified these popular elections vsed in the Church of Tigurie and dispraised our manner of ordination reuoketh himselfe and confesseth by the word cheirotonesantes magis verisimiliter hîc incelligi manuum impositionem non incerto populo rem tam seriam committendam that in that place imposition of hands is rather to be vnderstoode then any popular election and that a matter of so great importance as the ordination of Ministers is not to be committed to the rude and inconstant common people He commeth now to his ob Sol and obiecteth in our behalfe as we doe our selues commonly alleage that it cannot stand with the state of a Kingdome that there should be a popular gouernment of the Church And he answereth himselfe that it is not requisite that the gouernment of the Church should bee answerable to the gouernement of the Realme To which his answer I reply that if the gouernment of the Church be not answerable to the gouernment of the Realme then our assertion is true that this popular gouernment cannot stand with the state of a Kingdome because the King is by the people excluded out of the Church gouernment With vs Bishops are the Kings Lieutenants in Ecclesiasticall causes and all Ecclesiasticall Courts are the Kings Courts they be held immediately vnder the King his authority in causes Ecclesiasticall being subalternate and immediately subordinate vnto our Sauiour Christ Now for as much as they which hold with the lay Eldership and popular gouernment doe claime their authority immediately from God without the King they derogate from the Kings authority in Ecclesiasticall causes and in Church matters they hold him for no King Lastly whereas we obiect that popular gouernment with vs cannot be but tumultuous and hee answereth that no tumults can arise by their gouernment considering foure circumstances First that it is Gods ordinance Secondly that it is to be executed by no greater multitude then a parish Thirdly that the Church guides being seperated from the people determine the matter and prepare it onely the people consent with them Fourthly if any few be violent and vnruly the next Iustices are to keepe the peace among them It is but an answerlesse answer For first that popular gouernment is not Gods but mans ordinance as I haue shewed Secondly it is apparant that diuers parishes with vs be so populous that they consist of many thousands and are as large in compasse as some Diocesse in other places Thirdly for the guides of the Church priuately to agree vpon the matter and to vrge the people and constraine them by the authority of Iustices of peace to yeelde vnto that which they haue decreed is as much as to make it no popular election at all because then free consents are denied them and all authority resteth in the guides of the Church For if there be no tumult it is wholly in the power of the Church Magistrates to conclude and establish what they list and the people must agree to it if there be a tumult the Magistrates of the Church are to command the Iustices to execute what their selues would haue done so that the people are vsed but as ciphers and haue no liberty in themselues So this is as good as no election Of Lord Bishops and Ecclesiasticall persons exercising ciuill authoritie THe common obiection is that our Sauiour being the chiefe Bishop was not held for a Lord neither had hee any outward pompe or glory in this world To which I answer if so be they inferre this conclusion vpon that example therefore Bishops must not be Lords the weakenesse of that argument will appeare by the like for they may as well conclude against Kings that because our Sauiour being a King yet was no Lord had no pompe nor glorie-therefore Kings must not be Lords c. I could answer further Tit. 2. that he was a Lord and so the Apostle doth call him a great Lord and the head of the Church and the Prince of Eph. 4. 15. Apoc. 1. the kings of the earth and because he is head of the Church all Kings doe holde their Crownes vnder him That the world did not acknowledge him for a Lorde it was their blindnesse Hee came to be crucified and had the world knowne him non Dominum gloriae crucifixissent they had not crucified the Lord of glory And yet in his state of humility hee had an honourable retinew to attend vpon him to the number of eighty two his twelue Apostles and seuenty Disciples Matth. 1● Luk. 10. Iudas was his treasurer or pursbearer he sent Philip to the market to buy bread he imployed his Disciples in such seruices

commended onely to the Apostles but to all men So that if the title of Lord belong not to the Apostles neither doth it belong vnto ony other because these wordes doe indifferently concerne all The second question is whether in these wordes of our Sauiour any mention is made concerning the title of Lord or no Surely whosoeuer shall say that the title of Lord is here forbidden hee hath as litle iudgement in the Greeke tongue as the man in the Gospell which was not able to discerne men from trees For the Greeke which is authenticall because it was written by the holy Ghost hath no such words as gracious Lords but euergetai bountifull or benefactors or doers of good they which bare rule ouer them are called well doers but yee shall not be so There cannot be one place of Scripture alledged betweene the first of Genesis and the last of The Apocalips to proue that Gods Ministers may not be called Lords but some places may bee alledged to proue that they are Lords Our Sauiour his selfe doth accept of that titile Ioh 3 2. of Lord giuen him by Nicod●mus when hee called him Rabbi that is my Lord. For Rabbi as Pagnin sheweth in his Lexicon signifieth Magistrum honorabilem inclytum ob multiplices quibus po●let dignitates a Maister an honourable Ioh. 13. 13. person a man that is eminent by reason of his manifold dignities and places of honour which he holdeth And in another place he saith the name Kurios Lord doth of right belong vnto him Vmeis phoneite me o didascales caio Kurios cai calos legete eimigar You call me Doctor and Lord and ye say wel for so I am Furthermore Saint Paule and Silas accepted of the same ●itle of Curios Lord when it was giuen them by the keeper of the prison when hee fell downe before them and saide Kur●oi Lords what must I doe to be saued to whom they Act. 16. 30 answered beleeue in the Lord Iesus and thou shalt be saued And a greater title then Lord is giuen to Gods Ministers in his owne word they are called Gods For that of the Prophet Psal 82. 6. Ioh 10. 33. God standeth in the assemblie of Gods and I haue saide ye are Gods meaning of Princes and Iudges our Sauiour his selfe expoundeth of Ministers For when the Iewes saide to him For thy good worke wee stone thee not but for blasphemie and that thou being a man makest thy selfe God Iesus answered them Is it not written in your Lawe I saide yee are Gods if hee call them Gods vnto whom the word of God is giuen and the Scripture cannot be broken say yee of him whom the Father hath sanctified and sent into the world thou blasphemest because I sayd I am the Sonne of God You see how in the whole course of the Scripture the Minister and the Magistrate goe together both of them are Gods annointed both called Gods because they represent the person of God vpon earth both Lords because they be the deputies and Leiftenants of him that is the Lord of Lords to the ciuill Magistrate is especially committed the temporall sword to the Minister the dispensation of the word And you see here the reason plainly expressed why our Sauiour calleth Ministers Gods because vnto them the word of God was giuen and the same word which was committed to the ministers vnder the law is cōmitted more abundantly to the ministers of the Gospel and must continue with them to the worldes end The king is called Poimen shepheard so is the minister in the originall tongues pascere Psal 2. regere to feede and to gouerne is all one And that the English translation is corrupt where it hath ye shall not be called gratious Lords it appeareth not onely by the originall but also by the analogy of faith because according to faith Bishops may be Lords as I haue shewed and then much more gratious Lords for else they were gracelesse Lords For this word grace according to the Scriptures is taken actiuely for the loue and fauour of the superiour which hee vouchsafeth the inferiour So the Apostle saith By the grace of God I am 1. Cor. 15. Luk. 1. Luk 2. Luk. 4. Rom. 3. Tit. 3. Eph. 4. 1. Tim. 4. that I am or else passiuely for any good parts gifts in the inferiour by which he is respected of his superiour So the Virgin Mary was ful of grace the child Iesus grew in grace they all meruailed at the wordes of grace which proceeded out of his mouth wee are freely iustified through his grace if of grace then not of works we are saued by grace through faith To euery one of vs is giuen grace according to the measure of the gift of Christ Do not neglect the grace which is conferred on thee by imposition of hands Let euery man 1. Pet 4. Eph. 2. as hee hath receiued grace minister the same one to another Thirdly that wee may come to the true exposition of these wordes There arose a controuersie among them who should seeme to be the greatest c. In which story are two things to be obserued their example of ambition which did striue for superiority and our Sauiour his doctrine of humility teaching that such ambition is found among the Gentiles and ought not to bee among Christians The Kings of the Nations saith hee reigne ouer them that is ouer the Nations which are vnder them and that by oppression as Saint Chrysostome and Musculus haue ezpounded it not according to iustice as Gods word willeth them to doe but after their own sensuall lusts and fleshly desires and they are called euergetai doers of good as the Ptolomes King of Aegypt two of them did sername their own selues albeit they were not doers of good but of euill and oppressors of their subiect Cōcerning the applicatiō of this to christiās he saith you shal not be called so that is you shall not reign as kings but gouerne as subiects not tyrannically but iustly you shall not be called doers of good but cacoergoi euill doers and malefactours although ye doe good as the Apostle speaketh Wee are reuiled and yet we blesse wee are persecuted and wee suffer 1. Cor. 4. 12. 13. Act. 10. 38 we are euill spoken of and we pray It is your dutie to doe good as it is said of our Sauiour dielthen euergeton he went about doing good yet you shall not haue the due praise of your well doing as our Sauiour himselfe was called Belzebub a glutton a drunkard Iohn the Baptist an hypocrit all the Apostles seditious men c notwithstanding they were all doers of good So then in this place is not forbidden honour and authority but ambitious seeking of it as when they stroue and vniust vsing of it as the Kings of the Nations did as when he saith The Scribes and Pharisies loue the chiefest places c and to be called Rabb c Maister Beza vpon that

authority of learned Zanche when his selfe refuseth not onely to stand to the authority of learned Caluin and learned Beza and learned Peter Martyr but renounceth all other humane authorities which are by vs alleaged against him saying he will stand to no authorities but to the canonicall Scriptures But to come to the definition of an idoll hee defineth it to be A quicquid praetèr Deum diuino honore colitur a whatsoeuer ye wil besides God if it be worshipped with diuine worship And he that will define an idoll to be à quicquid will not refuse to say à quidlibet whatsoeuer his owne idle braine shall apprehend Hee might rather haue said with the Apostle it is à nihil then à quicquid a new nothing rather then euery thing Scimus quià idolum nihil est in mundo saith St. Paul 1. Cor. 8. 4 we know that an idoll is nothing in the world For though in matter it be somewhat as wood or stone c yet in forme it is nothing because it representeth that which is not as were the idolls of Mercury lupiter and such like And therein it differeth from an image which representeth that which is comprehended within the vniuersality or nature of things as the Schoolemen call it as the image of a man of a lyon and such like But because it pleaseth him to confound idols and images which in nature doe differ yet for as much as they serue for one purpose in this place and the worship of either of them is a breach of the second commandement we will be contented to comprehend them both in one definition And for as much as euery definition must consist of à Genus and that which is loco differentiae at the least I meruaile that he doth call it à quicquid and so make it à transcenaēt as if it were in no praeaicamēt For in that God saith Thou shalt not make sculptile aut simulacrum any grauen image nor the likenesse of any thing c thou shalt not bow downe to it nor worship Exod. 20. it by these words it is plaine that it is in the predicament or action and out of it may be gathered this definition that it is the workemanshippe of a mans hand whether carued painted molton or facioned howsoeuer by the art of man whether in the ayre as the signe of the Crosse transient or otherwise as the Crosse of wood which is permanent represēting som substāce or figmēt to which we ascribe diuine power by a cōsequent we giue diuine honor And wheras the author replieth that then the worship of Angells soules of iust men and inuisible spirits were no idolatry I answer that such worshippe is a breach of the first commandement Non habebis Deos alienos coram me thou shat it haue no other Gods besides mee as also the worshipping of the Sunne and Moone which are the workemanship of God and not of men As for the second where he saith we must keep our selues both à cultu ab vs● idoli f●ō the worship of the idol also frō any other vse of it in so much that we must not reteine it amōg vs his own self doth clear vs that we do not colere worship it And as for the vse of it which he saith may be either ciuill as for story Princes banners coignes or else religious it is an idle distinction for it is repugnant to the nature and definition of an idoll that it should be ciuill Idolls are made for diuine worship and for no other vse therefore for Ecclesiasticall and religious vses onely and beeing not so vsed they are no idolls as the author his selfe confesseth If hee Pag. 11. meane by the vse of idolls the bare retaining of them in the Church without any worship as in many Churches of the Lutherans where the images which hee calleth idolls doe stand in the Temples for ornaments onely It is easily answered we remoued them out of our Churches and defaced them long since But he saith that by religious vse of idolls he meaneth when any thing of mens deuise being worshipped as an idoll is vsed in the worship of God For answer whereof we vse no such thing in our seruice the Crosse which we vse in Baptisme is not worshipped at all Yet saith hee this point is farther strengthened by the commandement which forbiddeth not onely to worship but also to make an image ad cultum or for religious vse In which words he should doe well to see his owne weaknesse or rather folly I doe not deny but as it is vnlawfull to worship it so it is vnlawfull to make it ad cultum that another should worship it as Demetrius the siluer-smith and his fellowes did which Act. 19. made shrines and images for Diana her Temple But whereas hee saith it is forbidden to make any similitude ad cultum or for religious vse if he make these English words for religious vse to be an interpretation of these Latine wordes ad cultum as if they were but the same thing hee erreth because there be other religious vses besides worship but if he vnderstand them disiunctiuely as they ought to be taken that is signifying diuers things then he falcifieth the second commandement which saith onely thou shalt not make it to bow down to it nor worship it but maketh no mention of other vses neyther expresly nor by way of implication for thē God should be contrary to himselfe which after this commandement was giuen yet commanded images to be made for religious vses as the brasen Serpent and the images which were in Slomons Temple and ihe Cherubins vpon the mercy seate so that these words religious vses are an addition of his owne vnto Gods word And whereas he saith all occasions and meanes leading to idolatry are forbidden I answer the Crosse in Baptisme is no leading to idolatry for as much as our doctrine concerning the vse of it is clearely set downe that we put no confidence in it our vse of it is according to our doctrine if he vse it otherwise it is his fault not ours Our doctrine and practise is as plaine to the contrary as that of Ruben Gad and halfe Manasses concerning the altar which they crected their doctrine explaining ther intent their vse of it being consonant to their doctrine remoued all scruples iealousie out of the minds of their brethren which before were offended and so concerning that point they were well satisfied as also our brethren woulde bee concerning this controuersie were they as charitably minded towards vs being Christians as the Iewes were towards their brethren being Iewes Therefore where he saith wee offend against St. Iohns precept warning vs to keepe our selues from idolls because we doe vse an idoll in the seruice of God I answer as before it is petitio principij a begging of the question for I haue shewed how it is no idoll and hee is greatly