Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	authority_n	holy_a	scripture_n	4,860	5	5.8272	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52993	Palæmon, or, The grand reconciler composing the great difference and disputes about church-government and discovering the primitive government of churches, built upon the Word of God, and the practice of the apostles / compiled by one who labours for the peace of the church.	T. N.	1646 (1646)	Wing N77; ESTC R30734	20,310	32

Impius the 4. in the Councell or rather Conventicle of Trent and I doubt not but by propounding this way of moderation I shall purchase many enemies and lose more friends However I shall comfort my selfe with that saying of the Apostle If I seeke to please men I am not the servant of Christ And I shall intreat all my fellow-labourers in Geds Vineyard the Ministers of the Word and Sacraments V. 3 4 5. to looke into the 13. Chapter of Ezekiel where a woe is pronounced against those Prophets who are like the Foxes in the Deserts i.e. hide their heads which go not up into the gaps neither make up the hedge of the house of Israel This Text set a spurre to my backward intentions it stirred me up to snatch a Candle out of another mans hand to give light to them that are in darknesse and are misled with corrupt and blinde Teachers whose aime is to pull others out of their seats that they may step into them themselves and when such giddy-braine Drivers shall get into the Chariot box when men led with Phansie and Ambition shall sit at the Helme of our Church then woe be to the State woe be to the Kingdome I feare they will encrease our misery and confusion To prevent all which and their inevitable ruine I desire all good men to joyne with me in their prayers to God for an happy and an honourable Union between the King and his Subjects that Mercy and Truth may meet together Righteousnesse and Peace kisse each other Amen T. N. Faults escaped correct thus Page 2. line 2. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 2. reade i.e. the Presbytery to see it ratified p. 8. l. 23. reade this inference PALAEMON OR THE GRAND RECONCILER I Remember a passage in the Preface of a judicious Work written by Mr. H. one of the Assembly against the Independents In that Preface he humbly beseeches the Honourable Houses of Parliament to settle a Government in the Church and that with all speed fearing lest that if it should continue long without a fence and without Dressers and Pruners to purge and weed it to defend and guard it Psal 80.13 this Vineyard would bee rooted up by the wilde Bores out of the wood Rome is a wood full of perplexities and errours The Jesuited Papists are wilde Bores full of cruelty and malice And besides these the little Foxes the Schismaticks which we are commanded to take and kill Cant. 2.15 these would devoure the grapes of the Vineyard and trample all good Orders under their feet by which meanes there would be laid open a wide gap for all damnable Heresies Schismes and Errours which in a short time would spring up and cover the face of the Church The truth of this we have now found by sad experience Two black Devils Heresie and Schisme attended with a train of horrid opinions raised from Hell that region of darknesse have marched in triumph with great boldnesse in all quarters of our Land and spawned the poyson of their contagious Tenets which have beene silenced for many ages and scarce heard of till this And thus whilest we are disputing what government is best our Ship is sinking and the Church may rightly say with some alteration what the Mariners once to certaine Philosophers sporting with their danger and prating De ente non ente in a storme whilst they were perishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe you sport with your pens and tongues whilst my enemies are diving into my bowels with their swords and raking in my wounds And well may the Church take up that sad lamentation of the Prophet Ieremy Lam. 4.1 How is the gold become dim and the most fine gold changed and the stones of the Sanctuary are scattered in every corner of the streets How is the beauty of our Hierusalem defaced How are the beautifull flowers of this our Garden wasted I could spend many sheets in such mournfull Quomodos But as it is the property of a good Physitian not to fill his Patients eares with 〈◊〉 but to apply a remedy or a fit cure and that with care and speed for his griefe or malady so it is as vaine to weep over a gasping and dying Church and not to propose a Medicine to prevent its ruine I dare not be so bold as to prescribe of my selfe what Cordiall is fittest for a bleeding State and to advise how the ruines of this our Vineyard may be repaired Onely this I dare in all humility assert that there are two Fences most expedient the one to keep Gods wrath out and that is our hearty sorrow for our sinnes the other good government to keep good order in and with it to maintaine quietnesse and peace within our walls which peace is Religions Nurse My earnest and hearty desire of which happy peace by a blessed re-union of the disjoynted members of this Kingdome to their King moved me to take courage notwithstanding the Tobiahs and Sanballats that oppose it to collect as was once desired out of the approved Worke of Mr. Thorndike The Booke is entituled The Primitive Government of Churches a modell of the best and most ancient Church government setled by the Apostles in the East and Westerne Churches for which we have a full and cleare authority out of the holy Scriptures and which I doubt not will satisfie all parties but the Independents who would turne Christian liberty into licentiousnesse not allowing any Government either in the State or Church The Government which that worthy man labours to commend to the judgment of our Nehemiahs our State-Governours is that which is most consistent with the Crowne and the Supremacie of the King which as his Majesty himselfe confesses in his Answer to the Nineteen Propositions is tempered and allayed with an Aristocracie i. e. the Authority of a Parliament His great Councell to advise Him in all affaires which concerne the wel-fare of the State In reference to which the Government of the Church founded by the Apostles and which is certainly the onely remedy to prevent disorders in Ecclesiastick and Lay persons is a mixt Government consisting of Bishops and Presbyters Which that it was established by the Apostles he evidences by many ensuing arguments laying down first these four undenyable Truths on which he builds the fabrick of his learned Discourse 1. That the Apostles during the time of their continuance upon earth took upon them the oversight of those Churches which they planted 2. That each Apostle fixed his abode in and placed his care upon some one particular Church though all the world were to them a Diocesle in that they undertook to preach the Gospel to all Nations 3. That the Apostles were Bishops of their severall Churches which they took into their care and charge 4. That the Bishops were successors to the Apostles Because they were trusted with the oversight of one Church which the Apostles for their owne time afforded to all within

parts Vid. Tit. 1.5 hee appointed those two Disciples Timothy and Titus to be in his stead over those Churches And that their charge was as great as that of Bishops is not questioned by those who are versed in the most ancient Records of our Church Quid est Episcopus nisi primus Presbyterorum sayes St. Augustine Therefore if Timothy and Titus had a full power and authority to ordaine Presbyters and Deacons and to fit them with instructions to manage their severall offices we may not doubt out of a ●ond nicety to stile them Bishops or Overscers for that they were the Heads of their severall Presbyters and had a directive and coercive power over them in their particular charges which might be proved by many places in the holy Scriptures Wee may conclude then that S. Paul in that hee placed two of his prime Disciples in two principall Cities * Of Crete and Ephesus in which there were Presbyters and gave them in charge to ordaine Presbyters in every City as there should be need Hence I say we may inferre that our Apostle thus setling the Easterne Churches and appointing them their Heads and Bodies of Ecclesiasticall Governours Rev. 2.3 chap. This is also manifest by Ignatius his Epistle who was S. Johns Disciple who likewise makes often mention of Bishops and Presbyters intended to leave a patterne which afterwards should be followed in all Ages And that this Government was setled in Asia under Timothies charge it appeares by S. Iohns seven Epistles sent from our Lord to the 7. Churches directed to the Angels there who no doubt were Bishops And that act of his in directing his Epistles to one in the name and behalfe of the whole Church argues the eminencie of the Head fit to answer for the body it representeth SECT IV. ANd that the same forme of Government which was setled in Hierusalem and the forenamed Churches was likewise established in the Church of Antioch may be proved by that Text in the 13. of Acts where we read Act. 12.2 that there were in the Church of Antiochia certaine Prophets and Teachers and as they ministred unto the Lord and fasted the Holy Ghost said Separate me Barnabas and Saul for the worke whereunto I have called them and when they had fasted and prayed and laid their hands upon them they sent them away It is safe to affirme that these Prophets and Teachers were no other then that ranke and order of Presbyters because we reade that they ministred unto the Lord and gave imposition of hands which was the worke of ordinary Ministers though that particular imposition of hands upon Paul and Barnabas was not an ordination of Paul and Barnabas but a separation of them v. 2. and destinating them to distinct Countries The Heads of the Church were S. Paul and Peter as appeares by Ignatius in his Epistle ad Magn. where wee have these words For at Antiochia the Disciples were first called Christians Paul and Peter founding the Church But to untwist a doubt which some may make that is How it came to passe that there were two Heads of that Church Gal. 2.9 10. Wee may answer that there were two severall congregations at one and the same time there the one of the Gentiles called by the Apostle Uncircumcision the other of the Jewes the care of the one was committed to Peter the other to S. Paul These two Apostles being called away by their imployments in other parts tooke the same course with this Church which before was done by S. Paul with those which he commended to the care of Timothy and Titus For both congregations being by that time united together in a sweet harmony of Love and Peace he commended them joyntly to the care of Euodius the Bishop who was predecessour to Ignatius To maintaine yet further the truth of the position we are assured by the authority of Dionysius Bishop of Corinth that Dionysius the Areopagite S. Pauls Convert was Bishop of Athens In Alexandria Act. 17.34 from Mark the Evangelist who was first set over that Church there was a continued succession of Bishops and Presbyters even untill the times of Heraclas and Dionysius as Saint Hierome witnesses in his Epistle to Euagrius SECT V. HAving proved that the Apostles ordained Presbyters to governe the Churches planted by their care and paines the Heads whereof after their departure were Bishops from this proofe we may easily draw this influence That the government of the Churches was for a long time upheld in common by Bishops and Presbyters as from the beginning the Presbyters governed joyntly with the Apostles This inference Mr. Th. confirmes at large by many demonstrative and undenyable arguments viz. p. 69 70 71. where out of Ignatius his Epistle ad Tra●●ianos and the Commentaries under S. Ambrose his name upon 1 Tim. 5.1 he proves what has been asserted Nothing was done in the Churchly the Bishop without his Presbyters advice and consent S. Ambrose his words are these Apud omnes utique gentes honorabilis est senectus unde Synagoga postea Ecclesia seniores habuit sine quorum consilio nihil agebatur in Ecclesiâ This likewise is confirmed by S. Hierome upon Titus 1.5 and by the Authority of S. Cyprian Ep. 6. And by reason of this concurrence of the Presbyters with the Bishops in the Government of the Church it is that the most ancient Church Writers comprized both Bishops and Prebyters under the same titles entitling the Bishops Presbyters not because there were then no Bishops as some fondly deeme but because both concurred as hath been said in a joynt care of managing the affaires of the Church That their names were confounded Mr. Th. proves out of the Epistle of Clemens vide p. 54. and out of Ignatius his Epistle to Hero his Deacon Vi. Euseb Ecc. Hist p. 3. c. 23. where one and the same is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also out of Tertul. de praescrip c. 3. The Apostle S. Peter stiles himself an Elder 1 Pet. 1.5 of which no other reason can be given but this that he so termes himself both in regard of his age in regard of his office which was common in the care of the Church with the Presbyters To evince farther that there was ever a cōmunity of names though a distinction in the order and office of Bishops and Presbyters he cites a place out of Tertull in his Apol. c. 39. Praesident probati quicque seniores c. where by the name of Elders or Presbyters is to be understood the order of Bishops With this of Tertullian accords that of S. Ambrose in his 1. Book de Offic. vid. c. 20. and of Irenaeus l. 4. c. 43. both which authorities you may reade at large in Mr. Th. book p. 77 78 79. And that both rankes or orders of Bishops and Presbyters were comprized under the name of Praepositi and Praesidentes