Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	according_a	bishop_n	power_n	2,858	5	4.7198	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35563	The question to whom it belonged anciently to preach and whether all priests might or did discussed out of antiquity : as also, what preaching is, properly / by Meric Casaubon ...	Casaubon, Meric, 1599-1671.	1663 (1663)	Wing C810; ESTC R5468	22,827	42

Books is expressed to make some application of what hath been said to the Question proposed and so to a positive decision or determination of it I say first That Preaching at large by way of Catechisme or by way of familiar but solid and sober reasoning tending not only to the publishing or spreading of the Gospel of Christ and conversion of Infidels but also to the confirmation and further edification of them that were already converted did alwayes belong as unto all devout Christians in general as opportunity did offer and ability did afford so particularly unto all Priests as part of their charge and Ministry I say secondly that at the very beginning of Christianity it is the opinion of some that all things or most things at least were common to all men So the Author of the Comment upon the Epistles ascribed unto St. Ambrose who upon the fourth Chapter of the Epistle to the Ephesians hath these words Tamen postquam omnibus locis Ecclesiae sunt constitutae officia ordinata aliter composita res est quàm coeperat Primùm enim omnes docebant omnes baptizabant quibuscunque diebus vel temporibus fuisset occasio Nec enim Philippus c. Vt ergo cresceret Ecclesia multiplicaretur omnibus inter initia concessum est evangelizare baptizare Scripturas in Ecclesia explanare At ubi omnta loca circumplexa est Ecclesia conventicula in a good sense as frequently in ancient Books constituta sunt rectores caetera officia in Ecclesiis sunt ordinata ut nullus de clero auderet qui ordinatus appointed licensed non esset praesumere officium quod sciret non sibi creditum vel concessum c. Hinc ergo est quod neque diaconi in populo praedicant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here neque Clerici vel Laici baptizant so all editions I have seen and so quoted by learned men but I know not what sense can be made of the words except we read neque ubi Clerici Laici baptizant or to that effect which is agreeable to what Tertullian and others witness of those times that where a Clergy-man was not to be had that is in case of necessity it was lawful for any to baptize Except Clerici be here intended properly the inferioris gradus Clerici that is all under the order of a Deacon For Episcopi Presbyteri and Diaconi were often joyned under the title of Sacerdotes in general neque quocunque die credentes tinguntur nisi aegri But it was not so long nor then neither generally so but at extraordinary times and occasions only Thirdly I say That as soon as matters of the Church came to some regulation and a certain Government by Bishops Priests and Deacons established Bishops within their own Diocess had the sole power of holy functions Priests and Deacons were added to them to help them and to be employed by them according to their degree and abilities as they should see occasion So that a Priest might not baptize nor administer the Communion nor teach or interpret the Scriptures de loco superiore sedis Ecclesiae as St. Augustin calls it or de cathedrâ as St. Ambrose as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Doctor for so they were then called that did it either by their own authority as Bishops or were allowed it as Priests which is the preaching now in use without peculiar allowance of the Bishop of the Diocess In many places Priests generally were not allowed it it was not then thought to belong unto them but unto Bishops only For baptizing and the administration of the Lords Supper we have Ignatius his testimony in those words which are found in the ancient Copies are warranted by the old Interpreter to be genuine the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Latin there is Nemo praeter Episcopum aliquid agat eorum quae ad Ecclesiam pertinent Firma Eucharistia reputetur quae ab Episcopo concessa fuerit c. Propterea non licet sine Episcopo neque baptizare c. So Tertullian of baptism Dandi quidem baptismum habet jus summus sacerdos qui est Episcopus Dehinc Presbyter Diaconus non tamen sine Episcopi authoritate propter Ecclesiae honorem quo salvo salva pax est And so St. Ierome Ecclesiae salus in summi Sacerdotis dignitate pendet cui si non exors quaedam ab hominibus s omnibus eminens detur potestas tot in Ecclesiis efficientur schismata quot sacerdotes Inde venit ut sine chrismate which Chrisma therefore was provided and for that purpose distributed to the Priests at certain times of the year by the Bishop of every See as by ancient Canons doth appear Episcopi jussione neque Presbyter neque Diaconus jus habeat baptizandi As for the Communion or Eucharist besides Ignatius whom we have heard but now the author of the Epistle ad Rusticum Narbonensem de septem gradibus Ecclesiae by divers and indeed it hath much of Ierome in it and is ancient enough whosoever is the Author ascribed unto St. Ierome and in the Canon Law Decret distin 95. c. 6. registred under that name Nec ego dico praesentibus Episcopis atque astantibus altari Presbyteros posse Sacramenta conficere Sed si fortè usus exegerit c. We might add to those the supposed Dionysius Areopagita whom though we do not acknowledge under that name and could give some reasons if need were that have not yet been given to prove him counterfeit yet we acknowledge him and all men must ancient enough to bear testimony in this cause He speaks as peremptorily as any doth and ascribes all power both of baptizing and of consecrating and teaching to the Bishop but he is not easily to be understood but by them that are acquainted with his style and worse in a translation except a man take the liberty of a Paraphrase then in his own original language But it may suffice to have named him there is no need of his words which have so much of affected obscurity Now though it might easily be granted perchance that those who were not allowed to baptize or to consecrate without permission were much less allowed to Preach yet there is much to be said in that behalf of Preaching particularly which is our particular undertaking here and therefore not to be omitted But I will first inquire into the reasons or grounds why it was so ordered and produce my testimonies in their orders The first ground or reason was because the Bishop representing more immediately Christ himself in his office he was looked upon as the well-spring from whom all holy duties were derived which made him so absolute in his Diocess that it was accounted great usurpation for any man to challenge any power in the Church in spiritualibus but under him and by his