Selected quad for the lemma: opinion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
opinion_n	bishop_n	call_v	presbyter_n	718	5	10.7016	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52055	Smectymnuus redivivus Being an answer to a book, entituled, An humble remonstrance. In which, the original of liturgy episcopacy is discussed, and quæries propounded concerning both. The parity of bishops and presbyters in scripture demonstrated. The occasion of the imparity in antiquity discovered. The disparity of the ancient and our moderne bishops manifested. The antiquity of ruling elders in the church vindicated. The prelaticall church bounded.	Smectymnuus.; Marshall, Stephen, 1594?-1655.; Calamy, Edmund, 1600-1666.; Young, Thomas, 1587-1655.; Newcomen, Matthew, 1610?-1669.; Spurstowe, William, 1605?-1666.	1654 (1654)	Wing M784; ESTC R223740	77,642	91

deprive excommunicate c. their spiritual power be not as dangerous though both be dangerous and as much to be opposed as their temporal 1 Because the spiritual is over our consciences the temporal but over our purses 2 Because the spiritual have more influence into Gods Ordinances to defile them then the temporal 3 Because spiritual judgements and evils are greater than other 4 Because the Pope was Antichrist before he did assume any temporal power 5 Because the Spiritual is more inward and lesse discerned and therefore it concerns all those that have Spiritual eyes and desire to worsh●y God in spirit and truth to consider and endeavour to 〈…〉 Spiritual usurpations as well as their Temporal Whether A●rius be justly branded by Epiphanius and Austin for a Here●●cke as some report sor affirming Bishops and Presbyters to be of an equal power Wee say as some report for the truth is he is charged with heresie meerly and onely because he was an Arrian As for his opinian of the parity of a Presbyter with a Bishop this indeed is called by Austin proprium dogma Aerii the proper opinion of Aerius And by Epiphanius it is called Dogma suriosum stolidum a mad and foolish opinion but not an heresie neither by the one nor the other But let us suppose as is commonly thought that he was accounted an Heretick for this opinion yet notwithstanding that this was but the private opinion of Epiphanius and borrowed out of him by Austin and an opinion not to be allowed appeares First because the same Authors condemne Aerius as much for reprehending and censuring the mentioning of the dead in the publ●que prayers and the performing of good works for the benefit of the dead And also for the reprehending stata jejunia and the keeping of the week before Easter as a solemne Fast which if worthy of condemnation would bring in most of the reformed Churches into the censure of Heresie Secondly because not onely Saint Hierome but Austin himself Sedulius Primasius Chrysostome Theodoret O●cumenius Theophilact were of the same opinion with Aerius as Michael Medina observes in the Council of Trent and hath writen Lib. 1. de sacr hom origine and yet none of these deserving the name of Fools much lesse to be branded for Hereticks Thirdly because no Councell did ever condemne this for Heresie but on the contrary Concilium Aquisgranens sub Ludovico ●io Imp. 1. anno 816. hath approved it for true Divinity out of the Scriture That Bishops and Presbyters are equal bringing the same texts that Aerius doth and which Epiphanius indeed undertakes to answer but how slightly let any indifferent Reader judge Whether the great Apostasie of the Church of Rome hath not been in swerving from the Discipline of Christ as well as from the doctrine For so it seems by that text 2. Thess. 2.4 And also Revel 18.7 and divers others And if so then it much concernes all those that desire the purity of the Church to consider how neere the Discipline of the Church of England borders upon Antichrist lest while they endeavour to keep out Antichrist from entring by the door of doctrine they should suffer him secretly to creep in by the door of Discipline especially considering what is here said in this Booke That by their own confession the Discipline of the Church of England is the same with the Church of Rome Whether Episcopacie be not made a place of Dignity rather then Duty and desired onely for the great revenues of the place And whether if the largenesse of their revenues were taken away Bishops would not decline the great burthen and charge of soules necessarily annexed to their places as much as the ancient Bishops did who hid themselves that they might not be made Bishops and cut off their cares rather then they would be made Bishops whereas now Bishops cut off the eares of those that speak against their Bishopricks How it comes to pass that in England there is such increase of Popery Superstition Arminianism and prophaneness more then in other Reformed Churches Doth not the root of these Disorders proceed from the Bishops and their adherents being forced to hold correspondencie with Rome to uphold their greatness and their Courts and Canons wherein they symbolize with Rome And whether it be not to be feared that they will rather consent to the bringing in of Popery for the upholding of their dignities then part with their dignities for the upholding of Religion Why should England that is one of the chiefest Kingdomes in Europe that separates from Antichrist maintain and defend a Discipline different from all other Reformed Churches which stand in the like Separation And whether the continuance in this Discipline will not at last bring us to communion with Rome from which we are separated and to separation from the other Reformed Churches unto which we are united Whether it be fit that the name Bishop which in Scripture is common to the Presbyters with the Bishops and not only in Scripture but also in Antiquity for some hundreds of yeers should still be appropriated to Bishops and ingrossed by them and not rather to be made common to all Presbyters and the rather because First we finde by woful experience that the great Equivocatithat lieth in the name Bishop hath been and is at this day a great prop and pillar to uphold Lordly Prelacy for this is the great Goliah the master-piece and indeed the onely argument with which they think to silence all opposers to wit the Antiquity of Episcopacie that it hath continued in the Church of Christ for 1500 yeers c. which argument is cited by this Remonstrant ad nauseam usque usque Now it is evident tha● this ●r●ument is a Paralogism depending upon the Equivocation of the 〈◊〉 ●●shop For Bishops in the Apostles time were the s●me with Pre●byters in name and office and so for a good wh●le after An● when afterwards they came to be disting●●shed the ●i●hops of th●●rimitive times differed as much from o●●s now as Rome anci●nt ●rom Rome at this day as hath been su●fi●ie●●ly decl●●ed in this Book And the best way to confute this ●rgumen● i●●y h●nging in a Community of the name Bishop to a Presby●er a● w●ll 〈…〉 a ●●shop Secondly becau●● we ●in●e 〈…〉 late Innovators which have so much disturbed 〈…〉 p●r●ty of our Church did first begin w●●h the al●●ratio● 〈…〉 and by changing the word Table into the word Altar and the word Minister into the word Priest and the wo●d Sacr●ment into the word ●acrifice have endeavoured to bring in the Popish Mass. And the Apost●e exhorts us 2 Tim. 1.13 T● hold fast the form of sound words and 1 Tim. 6.20 To avoid the prophane novelties of words Upon which text we will only mention what the Rhemists have commented which we conceive to be worthy consideration Nam instruunt nos non solùm docentes s●d eti●m errantes The Church