Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	father_n	scripture_n	8,200	5	6.1702	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07061	A sermon preached at the consecration of the right reuerend father in God, Richard Senhouse, Lord Bishop of Carlile in the Metropoliticall Church of York, the six and twentith of September, 1624. By Richard Marshe Master of Arts, and vicar of Bristall in Yorke-shire.	Marshe, Richard, d. 1663.	1625 (1625)	STC 17470; ESTC S114045	20,940	39

other servants and to have an eye to their service to sever some for the worke and others from the worke to appoint who shall carrie the message and to whom and by whom it shall not bee carried Both these parts of authoritie the Apostles did long retaine in their owne hands 1 Tim. 1.20 1 Cor. 5 2 Thess 3 untill upon necessitie they must have both substitutes in their absence and successors after their death and then they did not onely make Priests to administer the Word and Sacraments but also Bishops to ordeine Priests and to governe excommunications that so Iesus Christ our Master Angelus foederis the great Angell of the Covenant might be with them to the end of the world Mat. 28 1 Tim. 6.14 and Timothy might keepe this commandement unto the appearing of our Lord Iesus Christ not in their personall service but in succession and the iust deputation of new servants These two parts of authority do sever Bishops from the other Clergie and set them as Stewards over the whole house and as the Deaconship is a good degree to Priesthood 1 Tim. 3.13 so Priesthood is but a degree to the office of a Bishop There may be sometimes a community of the names but that makes no confusion of the offices nor can the Presbyterie bragge anie more of the names of Bishops than Bishops may doe of the names of Angles for to Bishops under the name of Angles and to them only as appeares by many circumstances doth our Saviour write Apoc. 2. So if you shall heare that some good men of old have equalled the power of the Clergie you must understand them of the Word Sacraments and not of government or when you see the Presbyterie lay on hands with the Bishop you must know it is onely in attestation and approbation of his act not any communication of his authoritie And as for any allowance of names it needs not trouble you Custome is the mistris of speaking neyther is it the names but the authoritie and superioritie of Bishops that hath beene questioned of old by AÃ«rius an aerie whining Heretick who full of humane indignation to see Eustathius preferred to the Bishoprick which hee magis concupiscebat saith Epiphanius Epiph. contra haer l. 3. c. 1. haeres 75. more earnestly desired he devised to levell Bishops with other Priests And of late his old exploded error hath been revived by some fiery Reformers who finding much fault with the Popish Clergie dealt with this so reverend Order as the Divell did with his damms leg when he should have bowed it straight he brake it quite asunder desperate Physicians that can finde no remedie for the head-ach but to cut it off and unmercifull Reformers that will make the sonne to beare the iniquitie of the father and all posteritie to suffer for some faults in their predecessors But the government of the Church by Bishops and the different authoritie of the messengers in our Church as it is well grounded in Scripture fairely builded in Ecclesiastick history strengthned by Canons of the best Councels and every where beautified with attestations and submissive declarations of Fathers so the strength of it is much manifested by the opposition of the adversaries some of them men of speciall note and whose reputations no doubt win a great deale of credite to the cause like the Elders against Susanna But as those Elders did bewray themselves because they did not agree of the tree so these Elders they love that name are not yet agreed what tree should shadow us nor what they would have in the roome of Bishops some cry one thing some another and many of them that helpe to hold up the cry know not as it was in Demetrius tumult wherefore they are come together Act. 19.32 It is easie to say much in this case if anie man love these warres musquam habitura triumphos warres of trouble and no triumph it is easie now to say much where a great deale too much is said to our hands the shot and powder spent on both sides might have beene better bestowed upon a common adversarie but I may neyther goe on in this nor goe off to that which followes Let mee tell you if God send other servants and of higher place hee lookes they should be better respected and that you should obey them that have the rule over you and submit your selves Heb. 13.17 for they watch for your soules as they that must give accompt that they may doe it with ioy and not with griefe for that is unprofitable for you De nobis facile est use us at your pleasures but them who rule both you and us you cannot without disprofite to your selves disquiet to the Church discredite to the Almightie so easily slight and vilifie Hinc dominicae vinculum pacis rumpitur c. Unitie peace Cypr. de zelo et livore vid. l. 3. ep 9. charitie veritie all are lost by this meanes saith Cyprian Causa omnium malorum this is the root of all mischiefes in the Church sayes Chrysostome the contempt of Ecclesiastick authoritie and disobedience to Bishops the God sends unto us other and greater servants and they have all but little respect What a degenerate slaverie is it in men to feare and honour Lords and not to reverence their fathers One thing more remaines in these sendings of servants and other servants that still all are servants what other diversities soever there be yet in this there is a communitie whether they keepe the Keyes or they be but doore-keepers in the house of God they are all tyed to service Who then is Paul 1. Cor. 3.5 and who is Apollo but Ministers by vvhom yee beleeved even as the Lord gave to every man But I must make an end My Lord elect may this bee your memento in stead of sic transit gloria mundi or memento quÃ²d homo es the one hath beene used to Popes to quench their vaine-glory the other to Emperours to put them in minde of mortalitie in stead of any such admit this from the Text Memento quÃ²d servus es Remember still your service This day you shall be sent with a new Commission but still to doe him service you shall be made another servant but still a servant Your service is changed rather than removed increased rather than changed you are called from the Pulpit to the Chayre but neyther freed from the Pulpit nor much eased by the Chair Ad Cathedram ad curam the Chaire in the Church Bern. and the Care of the Church goe together Whosoever will be great among you let him be your minister and whosoever will be chiefe among you let him be your servant saith our Saviour Matt. 20.26 More service here than soveraignety ad Episcopatum non ad Principatum yours is a Pastorall a paternall government not a Princely regiment or compulsive dominion We are all here sent to call not to compell them to come in Non sic saith our Saviour not so as the Princes of the Gentiles not so as Zebed us sonnes either with tyrannie to use these places or with ambition to seek them Worthy of double honour from men 1 Tim. 5 Ioh. 5.44 but seeking onely that honour that commeth from God This is a true saying if any desire the office of a Bishop he desireth a good worke Worke and Service 1 Tim. 3.1 but I crave pardon your Lordship hath manie moe powerfull monitors not onely within you but also from without the heartie welcome of your owne countrey the expectation of the Clergie the promises of the Vniversity the favours of a most gracious Prince will dicere Archippo Col. 4.17 still put you in minde to take heed and to fulfill your Ministry that he who findes you faithfull in a little may in due time give you more authoritie Luke 19.17 To you all my brethren of the Clergie enough hath beene said both of our sending and service yet let us not forget this that seeing God is so diligent in sending and sending againe servants and other servants we should be as diligent in discharging the message in going and going againe trying all meanes and calling continually become all things to all men if by any meanes we may win some Et tanta curetur solicitudinequant a petitur ambitione Policrat not more ambitious to be made messengers than studious to discharge the message Bernard saith in a case where the Holy Ghost is verie punctuall to lay downe every circumstance Credo quia noluit nos negligenter audire quod ille studuit tam diligenter narrare I do beleeve he is so diligent in telling Bern. uper Missus sest because he would not have us negligent in hearing so say I I am wel assured he would not have us to deliver the message sparingly or coldly when he sends his messengers so carefully and so copiously Lastly unto you who will be no messengers yet I hope would faine be guests Let the multitude and variety of the messengers the continuance of their sending the sweetnesse of the message the kindnesse of the Maister let some of these let all these move you if not to count their feet beautifull that bring unto you these glad tydings yet not to fill their faces with reproach if not to give them double honour yet not to entreate them shamefully if not to make them partakers of all your goods yet not to muzzle their mouthes Philem. 19. Wee dare not say how much you owe us we dare not tell you what you should do for us you have taught us to beare a lower saile we only intreat you therfore to forbear stay your petulant laxative tongues your sacrilegious hands your ravenous hearts which long to take the houses of God in possession leave no entertainment for his messengers I conclude Then did the Church flourish when the Clergie did only looke at the charge of their office the Laity admire the dignity of their calling God for his mercies sake so fit us every one in our severall callings whether messengers or guests for the marriage of his sonne as we may be knit unto him here by faith and enjoy him eternally hereafter in glory when wee shall no more be sent forth from him but follow him whersoever he goeth to whom with the Father and the Holy Ghost c. FINIS

Callers and Messengers betwixt God and his people These that you may knowe them or at least they may knowe themselves they receive Ability from God Authority from men Abilitie from God I doe not meane by immediate inspiration and dabitur in illÃ¢ horÃ¢ but by carefull education in the schooles of the Prophets with Daniel they must by books understand these things Dan. 9.2 See Ecclus. c. 39.1 c. For thus doth God vouchsafe some measure of those many necessary graces required in so high a calling unto them whom he sends and then they that have Authority in the Church finding such Abilitie doe by Imposition of hands mark them for this office and as it were digito monstrare point them out to the Church that thenceforth they may knowe them for the messengers and servants of the most high God Acts 16.17 which shew unto us the way of salvation They who finde in themselves no such abilitie and yet would faine be messengers should bee advised to stay awhile The church hath had as weak ones I grant it and I dare promise that when she stands in as much need againe shee shall send for them dictatores ab aratro from following the ewes great with lamb to lead the people from the plough to the pulpit In the mean time our Saviour's advice is good If they itch to be building let them sit downe and cast the cost before-hand Versate diu quid ferre recusent quid valeant humeri Hor. de art take no more upon you than you are able to beare If their hearts indite some good matter let them chuse it aequam viribus answerable to their power though it be but implere locum idiotae to occupie the room of the unlearned and to say Amen 1 Cor. 14.16 They mistake the chapter it was in the former chapter not in this Dominus opus habet Mat. 21.2 3. but heer the case is altered and wee are bold to say Dominus non habet opus the Lord hath now no need to ride either upon an asse or an asses colt into Hierusalem It is pitie the Church should give hands where God hath given no feet such cripples were fitter to lie at the gates of them temple to ask almes than to go into the Courts or climb up into the Sanctuary of the Lord. You knowe how wary God was in the time of the Law and how he hath excepted against all defects or blemishes Help then you Reverend Fathers and lay hands suddenly on no man neither make your selves partakers of other mens sins Luke 14.21 The maimed the halt the blinde may make guests in the later end but they are very unfit to make messengers And as in the first place they should be enabled so in the second place they must be orderly authorized whom God sends The old vulgar Latine speaks ill of the house of Stephanus 1 Cor. 16.15 and on my conscience it doth them wrong to say ordinaverunt seipsos The truth is they did addict and devote themselves unto the ministery but not ordain themselves Ministers that had beene against all good order Their ordination if they had any for some would fain deny it they either had from the Apostle himselfe which is most probable or from Apollos or from some such as Saint Paul had left there with like authority as hee left Titus in Creet Titus 1.5 to set in order things which were wanting to ordaine Elders in every City as he had appointed For to what end did the Apostle leave such authority with Titus or give charge to Timothie to lay hands suddenly on no man 1 Tim. 5.22 but to make choice of faithfull men who should be able to teach others also if 2 Tim. 2.2 2 Chro. 23.9 like Ieroboam's priests every man that would might consecrate himself or like the Anabaptists still runne by revelation The Anabaptists in not distinguishing betwixt the time of miracles and of a settled government in the Church dreaming that should bee a permanent rule in the Church that if any thing be revealed to another that sits by he must have audience 1 Cor. 14.30 and let the first hold his peace thus running after revelations and seeing vain visions they have outrun their wits Ezech. 13.7 they have out-run the Church and further made themselves unmeet for any society of men And though they have outrun us yet some among us run fast after them who so farre as possibly they can disobey and disdaine them that have the oversight of the Church and speak evill of all that are in any ecclesiastick authority Turbulent supercilious spirits to thrust themselves into office in that house whose Order and Government they are before-hand resolved not to approve that come into the church as Cato into the Theatre to go out againe or like Momus to quarrell that they knowe not how to mend or as if this marriage-feast were the Centaures feast unde nemo sine cicatrice whence in stead of favours every one must carry wounds scarres I knowe well facit hoc illos hyacinthos this maketh them deare unto the people Iuvenal and hence perhaps they suck no smal advantage but the servants whom God sends are not so base and mercenary nor doe they think themselves sent to please the people who are seldome heart-whole towards authority but rather to teach and guide them by all meanes into the way of peace and of obedience They therefore who either are not duely sent or doe not dutifully demeane themselves towards that authority by which they were sent must bee taught that they who have authority to send have authority also to call back Tit. 1.11 to restraine and to stop the mouthes of such as teach for filthy lucre things they ought not The Weesell saith hee lickt the File till her tongue bled then thinking shee had got blood of the File shee lickt on till she had no tongue Let them speed so that with bloody tongues still lick the authority of our Church Saint Paul saith I would they were cut off Gal. 5.12 I wish but their tongues or rather their talk than their tongues cut off that doe disquiet you And sent forth his servants Sending is the first thing their title servants is the second and it seconds well that which is said of sending They are servants such as may not go unsent no more than they may bee idle when they are sent they must give account both who sent them and what they have done for him that sent them But to goe on They are servants they are no lords over God's heritage 1. Pet. 5.3 to doe what they list nor is the inheritance their owne to use at pleasure but they are servants such as must both take paines and give account and then may expect a reward And it is well that they are servants hee might have had messengers which had scarcely been servants but these

just coÌ„mission to call in them that were bidden For it were strange if wee should chance to bring in some guests then the Maister of the feast should answer them as Eli answered Samuel 1 Sam. 3.5 I called not lie downe againe Or as hee saies to one here at the 14. vers Friend how camest thou so he should say to another Friend who brought thee in hither That were much shame to the guest it is a shame to take a lower roome but turpius eijcitur it is much more shame to be put out of the roome it were a shame for the guest and a danger sure for the messenger 1 Sam. 21.14 Quare adduxistis saies Achis wherefore have ye brought this mad fellow to me David that did but counterfeit madnesse escaped the danger whilest the servants who were so mad to bring him in got a rebuke They seldom speed better that are too forward and it is likely they overshoote their marke that out-run their commission and are upon the way before they knowe whither to go Eccles. 5.1 Hee who requires us to take heed unto our feet when we enter into his house would have us also to look as well to our feet when he sends us forth and neither to bring the sacrifice nor carry the message of fooles A messenger may be too hastie witnes the Amalekite who brought the newes of Sauls death and died for it 2 Sam. 1.15 which Ahimaaz it seemes remembred and therefore though hee would fain runne when another was appointed with newes to David 2 SaÌ„ 18.23 yet hee dares not without commission from Ioab For if it be destruction to be over-just and over-wise Be not righteous over-much neither make thy selfe over-wise Eccles. 7.16 why shouldst thou destroy thy selfe saith the Preacher sure to bee foolish over-much to bee rash and too precipitate must needs be the neck-break the high-way or rather a leap than a way unto destruction Non amo nimiÃ¹m diligentes might be written over the doore of God's House and we may well be jealous of them who are not timorous in so great a business The greatest servants in God's House have been slowe and unready to undertake this office Moses when God will make him a messenger of glad tydings and deliverance unto his people how did he seek by all meanes to bee excused and if it were possible to shift it off First Who am I and then Who art thou and then They will not beleeve and then he wants eloquence and when all impedimeÌ„ts are removed and the rough waies made even yet would hee faine put it off to another with Mitte quem missurus es O my Lord send I pray thee Exod 4.13 by the hand of him whom thou wilt send Send any bodie so hee may escape sending No wonder though Ionah ran away rather than he would carry a message of destruction to Niniveh when Moses was thus loth to carry the message of deliverance unto God's owne people Would you see any others sent forth and set forward Esay 6. Ieremie 1. Look and see Esay cry out of polluted lips Ieremie that he is a childe and cannot speak One for all the Apostle who had had his part in this Ministration above all his fellows cries 2 Cor. 2.16 Ad haec quis Who is sufficient for these things Surely none unlesse he bee sent But and if yee consider the weightinesse of the office sending you wil say is too little he must command and charge them 2 Timothie 4 as St. Paul doth Timothie hee must encourage them as hee did Moses enable them as hee did Esay imbolden them as hee did Ezechiel Sending is too little hee had more need to lead them by the hand as hee doth his people or beare them in his armes Ose 11.8 as Ephraim Sending is too little and therefore it is in the Text not a simple sending but emittere to send them foorth that 's somewhat more and yet there is a better word to this purpose Mat. 9. Extrudere to thrust out labourers into his harvest He must do with his servants if there be no remedy as hee doth with his guests compell the one to come in and the other to go out It was too cold a temper perhaps for a Souldier and a Generall but very fit me thinks for a Priest or a Preacher to say to the Spirit of God Iudges 4.8 as Barak said to Deborah If thou wilt go with me then will I go but if thou wilt not go with mee I will not go To bee an Ambassadour in the affaires of Princes is not for every man nor is every man fit to be Ambassador Orator for the Almightie and for Christ and in Christ's stead to negotiate his marriage Are all Apostles Are all Prophets Are all Teachers 1 Cor. 12.29 Heb. 5.4 Rom. 10.15 No man sure may take this honour to himself but he that is called of God nor can any man preach except he be sent This is a confessed truth of all hands but I knowe not how truths that are for proofe most easily confessed are for practice oftentimes as easily neglected For notwithstanding the burden of our calling there hath been complaint made of old I wish it doe not concerne us in these Times that men would rush into this profession as if it were into the Poole of Bethesda where the first come was best served They runne ad Sacerdotium ad Episcopatum saith Policraticus as if some Officer had made solemne Proclamation Occupet extremum scabies The divell take the hindmost If this bee the kingdome of heaven it is in some danger to be taken by violence Wee envie not the number wee wish you were all a Royall Priesthood Wee envie not the number we wish that all God's people could prophecie We envie not the number but we advise men to beware what they take in hand Nadab Abihu may not kindle strange fire Levit. 10.2 Num. 16.32 nor Corah and his company suffle themselves into the Priest's office nor Saul offer sacrifice nor Vzziah burne incense nor Vzzah put forth his hand to the Arke 1 Sam. 13.13 2 Chr. 26.16 2 Sam. 6.7 nor any man run God's Errand unsent He complains earnestly and that oftner than once against those Prophets which runne and speak for him and hee hath not sent them I have not sent these prophets yet they ran I have not spoken unto them yet they prophecied Ier. 23.21 Ezech. 13.6 Leo apud Policrat It was an observation if not a law of old Indignus sacerdotio nisi fuerit ordinatus invitus Hee was held unworthy if hee were not found unwilling to this office Ecclesia ab ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ the Church is nothing else but a company called out of the world and as the Church is called from among other men so from others of the Church are there some who have a speciall Calling to bee

Selected quad for the lemma: authority_n

Text snippets containing the quad