Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	build_v	house_n	moses_n	1,832	5	9.9525	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16832	A defence of the gouernment established in the Church of Englande for ecclesiasticall matters Contayning an aunswere vnto a treatise called, The learned discourse of eccl. gouernment, otherwise intituled, A briefe and plaine declaration concerning the desires of all the faithfull ministers that haue, and do seeke for the discipline and reformation of the Church of Englande. Comprehending likewise an aunswere to the arguments in a treatise named The iudgement of a most reuerend and learned man from beyond the seas, &c. Aunsvvering also to the argumentes of Caluine, Beza, and Danæus, with other our reuerend learned brethren, besides Cænaiis and Bodinus, both for the regiment of women, and in defence of her Maiestie, and of all other Christian princes supreme gouernment in ecclesiasticall causes ... Aunsvvered by Iohn Bridges Deane of Sarum.	Bridges, John, d. 1618.	1587 (1587)	STC 3734; ESTC S106910	1,530,757	1,400

or house of God ought to be directed in all thinges according to the order prescribed by the housholder himselfe Which principle is true within the boundes thereof that is to say in all thinges that he hath prescribed But if he haue not prescribed all thinges appertayning to the externall gouernment of his Church or house then are those thinges which are not prescribed by the housholder himselfe not to be so vrged as that they ought necessarily this way or that way to be alwayes directed The Apostle Hebr. 8. verse 5. saith out of Exod. 25. verse 40. Moses was warned by God when he was about to finish the Tabernacle See sayde he that thou make all thinges according to the paterne shewed to thee in the mount But the Apostle proceeding in the ninth Chapter verse 11. applying this first Tabernacle to the second which he calleth a greater and more perfect Tabernacle not made with handes that is not of this building meaning the naturall bodie of Christe referreth not this to the mysticall bodie which is the Church or house of God and much lesse to the externall forme of regiment in all matters ecclesiasticall or belonging to the Churches gouernment No not when before chap. 3. verse 1. c. he speaketh both of Christ himselfe and of his house or Church also Therefore sayeth he holy brethren partakers of the heauenly vocation consider the Apostle and high Priest of our profession Christ Iesus who was faithfull to him that hath appointe● him euen as Moses was in all his house For this man was counted woorthie of more glorie th●n Moses in asmuch as he that hath builded the house hath more honour than the house For euery house is builded of some man and hee that hath built all thinges is God Nowe Moses verelie was faithfull in all his house as a seruant for a witnesse of the thinges which should be spoken after but Christe is as the sonne ouer his owne house whose house wee are if we holde fast the confidence and the reioysing of the hope vnto the ende Here againe we sée that this faithfulnesse in all his house as Moses was faithful is not to be reckoned as though he went about to shewe vs that all pointes of the externall regiment of the house or Churche of Christe haue a prescribed order by which they ought to bee directed in all thinges but that in the inwarde and spirituall regiment thereof we should acknowledge Iesus Christ the sonne of God to be the Lord and owner of this house and to consider him as the Apostle and high Priest of our profession that is of our Christian faith and religion and to confirme our faith in him that wee are his house or Church if wee holde fast not this or that externall forme of Ecclesiastical gouernment but the confidence and reioysing of hope vnto the ende And thus farre foorth and not furder we admit this second principle or proposition And this is necessarie to be obserued because this principle is here set downe in such captious order as insinuating that Christ had prescribed an order in all thinges in his house or Church according to the prescription whereof all thinges ought to be directed In which sense it is no principle but a question betwéene vs which w● denie and our brethren affirme but as yet they haue not prooued it The thirde saye they is a manifest trueth beleeued of all them that acknoweledge the Scripture of God to bee a perpetuall rule of all our life and able to make the man of God perfect prepared to all good workes Here againe another caption is to be taken héede of in this their thirde principle which order is not to bee learned else-where but in his holie woorde For if they meane it of the order that in his holie worde he hath prescribed true it is that order is not to be learned any where else as anie necessarie prescription otherwise then as an exposition of the same order for our more cleare and fuller learning thereof And so alwayes kéeping the foundation the godlie fathers and expositors may builde there-on and the godlie gouernours of the Church may beautifie and adorne the same so that all be doone to Gods glorie and to the true edifying of the Church And so this third proposition is a manifest trueth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it followeth not héere-upon that all generall or particuler orders in the externall gouernement of the Church are not else-where to bee learned but in Gods holie woorde except they meane by Gods holie worde such as are inclusiuely comprehended and not expresselie specified in his holie worde For they their selues haue not all their orders expressely mentioned and in all thinges prescribed in Gods holy worde For example their owne communion booke entituled The forme of Common prayers administration of the Sacramentes c. They dare not auowe that all thinges therein conteyned haue not beene learned else-where but in his holie worde and are there to be founde eyther in plaine woordes or necessarie implication but because they thinke that they are not contrarie they dare auouch thus farre to call them Agreeable to Gods worde And yet as though the agreeablenesse also might be called in question they adde héere-to And the vse of the reformed Churches And as their owne booke of Common prayers vseth all these helpes to saue all vpright for feare they might be chalenged in this poynt euen so this booke which our bretheren commende vnto vs to be A learned discourse of Ecclesiasticall gouernment prooued by the worde of God wee shall finde in the discourse thereof that the learned discoursers learned not all the orders prescribed there-in out of Gods holie worde but somewhat else-where Except they will likewise say it is agreeable or not contrarie to Gods holie worde Wherein also we shall God willing sée how they faile But if that answer may thus serue them I sée not whie it may not as well serue vs if we haue no other gouernement established but such as is agreeable and not contrarie to the holie word of God although it be not in his holie word expresselie prescribed Neither dooth this text of S. Paule 2. Tim. 3.17 anie more infringe euerie order in the churches gouernement that it maye not be learned else-where but in Gods holie worde then it dooth infringe euerie other order in the ciuill policie or administration of euerie mans morall behauiour that their orders also are not to be learned else-where but in Gods holie word Bicause thi● is a manifest truth beleeued of all them that acknowledge the scripture of God to be a perfect rule of all our life and able to make the man of God perfect prepared to all good workes But it sufficeth for such orders as

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so aduance the sense therof that they become not cōpetible to mortal men especially being applied to the ordering gouerning of the chur●h are not those names offi●es being simply taken without this composition seruing to builde the Ch. as S. Paule saith Ephes. 4. euen on the place that our Brethren do allege for pastors and Doctors that they are all giuen to the worke of the Ministery vnto the edifiing or building of the body of Christe c. So that indéed al these offices that Christe ordeyned are but builders of this mysticall temple vntill we all come to the vnity of faithe and of the knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ And who is the principall builder of this Temple but euen hee that saide of the Temple of his owne naturall bodie to the which his mysticall bodie is compared Destroy this Temple and in three dayes I will builde it vppe againe Io. 6.21 Wheruppon saith S. Paule Heb. 9.1 c. holie bretheren pertakers of the heauenly calling consider the Apostle and heade-Priest of our co●fession Iesus who is faithfull to him that hath preferred him euen as Moses also in all his house For he was counted worthye of greater glorye than Moses how much greater honor than the house he hath that made it For euerye house is builded of some man but he that created all thinges is God And verilie Moses was faithfull in all his house as a seruaunt in witnesse of those thinges that were to bee spoken But Christe is in his house as a Sonne which house are wee if wee keepe firme and sure the confidence and glorye of hope vnto the ending Héere are these honorable names attributed both vnto Christe vnto Moses that as Christe was the builder of the spirituall house or temple of God so was Moses Christe as the sonne and owner Moses but as a seruaunt in Gods house and yet commeth in S. Paule 1. Cor. 3. v. 9.10 Ye are the building of God according to the grace of God that is giuen to mee I as a wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch-builder or chiefe builder which we commonly trāslatea Maister builder haue laid the foundation another buildeth vpon it What durst S. Paule say of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tearme principally is proper vnto Christ For the worde signifieth such principallitie and chiefe degrée applied by S. Paule vnto himselfe and that in the cheefest worke of Gods Church the building of it the worke that conteyneth all Ecclesiasticall offices and whereto all do tende and that without any derogation to Iesus Christe Although Christe absolutelie simply and aboue all be the onely and proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all this mysticall building And is this honorable name Elder of such honorable Eldershippe and prerogatiue aboue builder or of any such peculiar application to God the Father or to Christe the sonne that it is onely and properlye applyed to him Indéede Christe is called the olde or auncient of dayes not the elder except with addition our Elder Brother otherwise this honorable name is not so proper onelie to Christe to bée called Presbyter as to be called Sacerdos And therefore is lesse iniurious yea no iniury at all to the peculiar or to any other honorable name of our sauiour Iesus Christ to bee called Archipresbyter And yet if Presbyter had beene any name of Christe seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdos Pontifex yet admitted a mortal mā to be so much his figure euen of his Sacrifice that one aboue all the other sacrificing priestes was called also fummus sacerdos or Pontifex Maximus the highest sacred Minister or sacrificing prieste and chiefest Bishop without anie derogation to Christes honor yea it rather serued to his honor how much more then in this title Presbyter and Archipresbyter being names not so proper to him may a mortall man without anie dishonour to his prerogatiue reuerently be called Archipresbyter If it bee saide the highe-prieste was so called because hee prefigured Christe True it is But sith our Brethren confesse that those offices callings were likewise also for good order of discipline among them although that priesthoode both in him and in all other of that order of Aaron and Leui bee accomplished in Christe and so abolished yet as the degrees of order and differences of Ministers among them by our Brethrens owne confession was the signe also of the differences among vs So why not withall of the differences of degrees and dignities in the same And sithe our brethren alleage héereunto the Synagogues among the Iewes and their order théerein and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefe gouernours or princes of the Synagogues which order of dignitie was not abolished by Christe and some good christians were suche among the Iewes not dissalowed but commended by S. Luke euen by that name Act. 18. ver 8. And Crispus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-gouernour of the Sinagogue beleeued with all his house And although Paule after warde 1. Cor. 1.14 mencioning this Crispus tearme him not there the Arch-gouernour of the Iewes sinagogue yet as it further appeareth Act. 18. ver 17. by Sosthenes who was long before a faithfull Christian and as diuers alleage out of Eusebius lib. 1. cap. 13. he was also one of the 72 Disciples chosen of Christe So S. Luke calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch ruler or principall of the sinagogue continuing well inough the name and office of his dignity with the sinceritie of Christs religion any order then to the contrarie notwithstanding But if our brethren aske vs what we say to the other honorable name Archiepiscopus indéede wee néede saye the lesse to this of Archipresbyter Arch-prieste or Arch elder retayning no such name among vs as wee haue of Arch-deacon and Arch-bishop but because the name of Deacon is a name much lesse proper vnto Christ Arch-deacon may bee afforded with our brethrens lesse suspition of touching Christes glory and prheminence Deacon signifiing but Minister Arch-deac can signifie but a chiefe or principall Minister and therefore may be suffered with lesse enuie and we haue heard Zanchius Bucers allowance of it As for the name of Bi. being a name of dignity and being wel vsed as S. Paule saith deseruing double honor it is not only a name pertayning to Christe which is called the Bish. of our soules but also communicated by his Apostles vnto mortall men And though the name of Archb. signifie a principall ouerseer in his dignity being simply and absolutely vnderstod of Christe aboue all other is in very déede only the true archbishop yet since the Scripture expresseth no where this name either peculiarly or at all vnto him since so many holy fathers of so great antiquity both

doctrine of the Sacraments with such exhortation to repentance and perticular application to the audience or to the cōmunicants as to the learned Preacher himselfe shall be thought most conuenient then must either the Doctor being a Minister of the word and so of the Sacraments be such a Preacher also which our Brethren denie or else it must néeds fall out the Doctor being a Minister of the word and so of the Sacraments by our Brethrens last confession that he may administer the Sacraments which in the foresayd sense is not onelie not a Preacher but which cannot be a Preacher by their owne positions so long as hee continueth in the distinct office of a Doctor or teacher so that their selues are indéede further off in this matter than we are As for these sentences of our sauiour Christ and of Saint Paul that here to confirme their sayings they alleadge I meruaile not a little of their vnaduis●d handling of them For to begin with these two former in Matthew and Marke concerning Baptisme if our Brethren vrge these words so preciselie that they should inforce alwayes preaching at the verie instant of baptizing they should extort more out of the wordes than either they expresse or inferre Our sauiour Christ indéede biddeth them goe and teach all nations and telleth them also what they shall teach And Marke calleth this teaching preaching So that héere was yet no distinction of the teacher from the preacher Their teaching was preaching and their preaching was teaching Though as they had héerein a special gift so had they also a speciall office of teaching or preaching to all nations but that their teaching or preaching were it all one or distinct was alwaies ioyned together with their baptizing and both done at one time aud so commanded to be ioyntlie done how will our Brethren proue it on these sentences The text rather giues that their preaching should goe before in a seuerall action to those that were of vnderstanding and so to continue preaching or teaching til the vnbeleuing people did beleue then after that preaching to adde the other action of baptizing as a seale to confirme thē in the former And not that these wordes Goe ye forth and teach all Nations b●ptising them c. should be done the one while the other is a doing For although our Brethren translate these words thus to the aduantage Hee that shall beleeue and is baptised c. as though hee were baptized euen at the present instant when he beléeueth which is at the preaching yet is not this indéede so well translated but rather He that shall beleeue and shall be baptized The one action following the other yea many times in seueral both times places without anie preiudice either to the validitie of these actions or to the precept of our sauiour Christ to do them Neither followeth it that by these words we must vnderstād both these actiōs to be alwaies done by one the self same persō S. Paul cōuerted many by his preaching which became beleeuers as appeareth Actes 18.8 But Crispus the prince of the Synagogue beleeued in the Lorde withall his houshoulde and many of the Corinthians heering it beleeued and were baptized And the Lorde comforting Paule sayde hée had much people in the City So hee continued there a yeare and sixe Moneths and taught the Worde of God among them And yet Saint Paule writing afterwarde vnto them sayth 1. Corinth 1.14 c. I thanke God that I baptized none of you but Crispus and Gaius leaste any shoulde say that I baptized into mine owne name I baptized also the house of Stephanas furthermore knowe I not whether I baptized any other for Christe sent sent me not to baptize but to preache the Gospel Whereby it is moste apparant that hée all that while being there and then the onely preacher and so manye beeing conuerted and baptized and so fewe baptized by him and none might baptize but a Minister of the worde there were other Minister of the worde béeing not Preachers which did baptise them And this among other his notes on these wordes of Paule Christ sent me not to baptize but c. dooth Caluine plainlie confesse saying neither therefore doth Paule make this comparison to detract anie thing from it he speaketh of the vertue of Baptism sed quia paucorum esset docere pluribus autem baptiZare datum foret Deinde cum multi simul doceri possent baptismus autē non nisi singulis posset conferri c But when it apperained to fewe men to teache or when as fewe men had the gift of teaching and it was giuen vnto many to baptize Moreouer when as many coulde be taught altogether but baptisme coulde not bee conferred but to euery one in order Paule that excelled in the faculty of teaching pursued the worke that was more necessary vnto him to others he left that which they were more commodiously to perfourme Yea if the Readers shall waigh all the circumstaunces more neerely they shall see there is vnder it a priuy frumpe with the which they are pleasantly nipped which of another mans labour vnder pretence of a ceremony doe hunt after a small glory The Labors of Paul in building that Church were incredible After him came these delicate masters which by the sprinkling of the Water drewe Disciples vnto their sect Paule therefore yeelding them to the Title of the honor testifieth that he is content with the burthen Whereby it is euident that although such euil Ministers abused this order to seeke their own glory yet that this order was vsed euen then among the Godly and faithfull ministers that some were preachers did not baptise except seldome and fewe on especiall occasions and some did baptise that were no preachers yet were well allowed so to doe Beside many other who though they were preachers also did often times baptise yet ioyned they not these two alwayes together in one action and often vsed the helpe of others which at the same time did not preach When Peter at one sermon Act. 2. conuerted so many hee counselled them to bée baptized and saith the text ver 41. They that gladly receiued his worde were baptized and the same day there were added to the Church about 3000. soules Is it likely that Peter did baptise euery one of these and al of them him selfe that day or rather that the other Apostles aud Disciples though they all at the same time preached not did help S. Peter to baptise them Neither is it likely that they were baptized at the present action of the sermon nor in that place where the sermon was as it is thought in mount Sion but that they went vnto some other place in or néere the City more conuenient for baptizing such a multitude And although Philip were himselfe Actes 8. both the preacher and the baptizer yet can wée not conceiue howe he alone shoulde baptize such a

the Lawe written or as we might call them Masters of the Rolles which were after called Scribes were instituted of Moses in the Wildernesse first by the authoritie of Iethro his Father in lawe and afterward by commaundement of God For when Moses the first yeere in the Wildernesse sate to heare causes hee was warned by Iethro his Father in lawe that he should spare that labour and appoint wise men skilfull and prudent to iudge in his steede and reserue to himselfe onelie the vnderstanding of matters that were of more importance He therfore appointed them the Princes of whome after shall be spoken Tribunes Centurions Gouernors of fiftie Gouernors of ten or as the Greeke setts them out Chiliarks Hecatontarks Pentecontarks Decadarks to bee introducers of the causes to the Iudges or preferred them to be Grammatoisagogeos the Chauncelors or the Primitories or the enterers in writing of the actions Exod. 18. And choosing valiant men out of all Israel he appointed them Princes of the people Tribunes and Centurions and Captaines ouer fiftie and Captaines ouer ten which should iudge the people at all times Wherefore after the 40. yeare rehearsing to the people the actes that he had done he alleadgeth in the first of Deuteronomie I said vnto you I am not able alone to sustaine your businesses and burden and brawlings giue ye out of your selues wise men and skilfull and whose conuersation is approued in your Tribes that I might place them to be Princes Then ye auns●ered me It is a good thing that thou wilt doo And I tooke wise men and noble out of your Tribes and appointed them to be Princes Tribunes and Centurions and Rulers ouer fiftie and Rulers of tenne which should teach you all things And I commaunded them saying Heare yee them and iudge ye that which is righteous whether he be a citizen or bee bee a straunger let there be no difference of persons Ye shall as well heare the small as the great neither shal ye accept the person of anie whosoeuer because it is the iudgment of God But if anie thing shall seeme difficult vnto you referre that to me and I will heare it But the Graecians haue it more plaine and more apte to vnfolde the manner of these Iudgements And I appointed them to rule ouer you Chiliarkes or Rulers of thousands Hecatontarks or Rulers of hundreds Pentecontarks Quinquegenariens or Rulers of fiftie Deacharks or Rulers of tenne and Grammatoisagogists or the enterers in writing or inrollers of the pleas vnto your Iudges For in steede of that which the latine interpreter translateth which should teach you al thinges the greeke rehearseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the informers in writing vnto your Iudges the text it selfe is and Gouernors to your tribes Afterward the law of God came hereunto wherein concerning these iudges it was enacted chap. 16 in these wordes Thou shalt ordeine vnto thee Iudges and Maisters in all thy Cities which the Lorde God shall giue to thee according to the Tribes And they shall iudge the people with righteous iudgement neither shall they wrest the iudgement neither shall they acknowledge the person of anie neither shall they take giftes And in this place for Maisters the Greeke setteth out Grammatoisagogeos the informers in writing or of the Lawe written This Law Iosephus so rehearseth that he sheweth the Iudges were also chosen by lot Let those also which by lotte haue come foorth to iudge be in chiefest honor in the cities let no reproches be spoken in their presence Let the iudges haue the right of pronouncing that which they thinke except that anie shall shew that they haue receiued rewards to iudge or shall alleadge anie other cause of wrong iudgement But as Moses ordained them so afterward king Iosophat confirmed them in the kingdome of Iuda as is declared in the 19. Chap. of the second booke of Chronicles Hee ordained Iudges of the lande in all the dedefenced Cities throughout all places And commaunding the Iudges hee sayde Take heede what yee doo for yee exercise not the iudgement of man but of the Lorde And whatsoeuer you shall iudge shall redound vppon your selues Let the feare of the Lorde bee with you and doo all thinges with diligence VVith our Lord GOD there is no iniquitie nor accepting of persons not desire of rewards After this the iudgements beeing disturbed in the lande of Babylon the Iewes when they returned into their Countrie as they did other matters so they restored these Which thing that it shoulde come to passe Esaie Chap. had forewarned when as hee vttered these speeches of God And I will restore thy Iudges as they were before And after that the king Artaxerxes commaunded that it should be so done For so he wrote in the sixt of Esdras Ordeine thou Iudges and Scribes that they might iudge all the people For he called them Scribes whome wee haue named Grammatoisagogeos the informers of the writings or written Lawe Wherevpon that they were restored the Psalmist reioyced as saith Saint Athanasius which when the citie of Ierusalem was reedified and the iudgementes restored euen as it was foretolde of the Lorde breaking foorth for ioy he song in the Psalme 121. I was gladde in those things that were spoken to me wee will goe into the house of the Lorde our feete standing in thy Courts O Hierusalem Ierusalem which is built as a Citie whose participation is in it selfe For thether the Tribes ascended The Tribes of the Lorde the testimonie of Israel to confesse the name of the Lorde because they set the seates there in iudgement or into iudgement as the Greeke hath it the seates vppon the house of Dauid And so afterwarde euen vntill the laste times of the Iewes But these Iudges seeme to haue bene chosen out of the bodie of the Senators of euerie citie Euen as from the first times also among the Romanes the iudgements were executed of the Senators The Lawe it selfe in many places teacheth it Deut. 19. If the smiter shall flie into one of the foresayde Cities the Senate of that Citie shall sende and take him out of the place of refuge And in 21. VVhen a corps is founde and the slaier shall not be knowen the Senate of the Citie shall go out and measure from that place c. Whervppon Ruth 4. ●ooz taking ten men of the Seniors of the Citie of Bethleem sayd vnto them Sit yee heere and be witnesses The people that was in the gate and the Seniors answered we are witnesses and before them hee tooke the possession of Elimelech Moreouer Philo in lib. de Iudice gathereth out of the Law four conditions of good Iudges c. Furthermore that the Iudgements were exercised in the gate of the Cities that was called the gate of Iudgement the Lawe Deuteronomi 21. declareth c. and 25. and also Iosue 8. c. and Ruth 4. c. Prouerbes 22. and 31. and Psalme 126. c. These Iudgements were made