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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	church_n	ordain_v	ordination_n	3,255	5	10.2967	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67119	Eleutherosis tēs aletheias, truth asserted by the doctrine and practice of the apostles, seconded by the testimony of synods, fathers, and doctors, from the apostles to this day viz. that episcopacie is jure divino / by Sir Francis Wortley ...	Wortley, Francis, Sir, 1591-1652.	1641 (1641)	Wing W3637; ESTC R34763	18,183	38

run cleare down to the after times I have to his end above defined Episcopum a Bishop if we observe what he is then shall we evidently see whether Saint Paul did institute such a calling or no Of Civill Bishops I speake not but of Spirituall A Bishop of this kind I defined to be Presbyterum cum additamento superioritatis quoad regimen in Ecclesia he governs the Clergie and their flocks in spirituall matters Bishops of this Kind Saint Paul did institute He made Timothy and Titus Episcopos Cleri Gregis quoad regimen in Ecclesia Bishops of the Clergie and their flocks and to have Ecclesiasticall government over them whereas before they were but Presbyters or Disciples brought up under him By this institution were other Presbyters made subordinate to them in governing and teaching the Church Which to prove I thus argue He that is ordained and so ordained that hee hath power Constituere Presbyteres per civitates to ordain presbyters in every City is greater then those who have no such power in their Cities or Churches and those who may correct what is defective are superiour to those for whom matters defective are corrected But Titus and Timothy had such power given them and did so correct things defective and none of the Presbyters had the same from the Apostles Therefore I conclude undeniably that Titus and Timothy were superiors as Bishops over their Presbyters in their severall charges and Divisions viz Titus in Creet and Timothy in Ephesus That they had this power given them by Paul appeares 1. Tim. 5. 22. Lay hands suddenly on no man Tit. 1. 5. For this cause I left thee in Creet that thou shouldst set in order things which are wanting and ordain Elders in every City as I had appointed thee If any other in these Churches could have ordained Presbyters why was Timothy sent to Ephesus and Titus left at Creet for this very purpose And if the Cretians and their Presbyters could have set in order things defective what neede was there that Tit. alone should have this commission Saint Ierom himselfe who was accounted no great friend but rather harsh against Episcopacie in his Epistle to Evagrius pag. 329. gives us this as a distinction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} remarkable betwixt a Presbyter and a Bishop saying Quid facit excepta ordinatione Episcopus quod non facit Presbyter What doth a Bishop except the ordaining of others which a Presbyter doth not And it is worth the observation that the ancient Father and great Champion for the blessed Trinity Athanasius hath in his second Apologie viz. that Colythus a Presbyter of the Church of Alexandria had constituted Presbyters but what became of them Rescissa est haec ejus ordinatio omnes ab eo constituti in laicorum ordinem redacti fuere The ordaining of others by him was made invalid and they who were ordained by him were degraded and made Laicks So then you see that Bishops are in this eminenter superiores Presbyteris eminently superior to Presbyters having power affirmative and negative by the opinion and practice of the ancient Fathers This confirms what the Apostles had taught practised and appointed others in place above the ordinary Presbyters to do Now I come to shew a second difference betwixt a Bishop and a Presbyter and wherein a Bishop hath eminentem superioritatem a cleere superiority above a Presbyter That is excommunication and was called Mucro Episcopalis the Episcopall weapon and was a power given to Bishops successors of the Apostles and was ever practised by them This appears in that an account of it was and is expected at their hands as is manifested by the quarel which our blessed Saviour had against the Angell of the Church of Pergamus namely that he suffered some of his Church who held the doctrine of the Nicolaitans and against the Angell of the Church of Thyatira viz. That hee suffered the woman Iezabell to teach and seduce the people By this it is apparent that Christ expected they should doe what they had by their places power to doe namely that they being Angells of their Churches whom I affirme to bee also Bishops therof and successors to the Apostles as is sufficiently proved by the most reverend and learned Arch-bishop of Armach and by Beza himselfe called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} men in place above others should haereticos coercere ex Ecclesia ejicere Keepe under Heretikes and cast them out of the Church If here it be objected that wee must not argue from darke and mysticall places of Scripture such as the Apocalypse I answere that I argue from a plain place and from the plain words and direct scope of the place not the mystical sense or interpretation Neither can we here admit of that distinction that Angelus is in this place to bee taken collectively pro tota Ecclesia for the whole Church For I conceive that there is not a word in the Scripture but hath its weight and was it not as easie to have said Ecclesiae as Angelo Ecclesiae if Angelus had not something more in it then Ecclesiae And why not Angelus Ecclesi● but Angelus Ecclesiae The Angell the Church but the Angell of the Church if it had beene to be taken collectively But the tearmes be distinct and of a different force like those panis Domini the bread of the Lord and panis Dominus bread representing the Lord Besides to return to Timothy and Titus they are injoyned to command others {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not to teach other doctrine and obturare ora deceptorum haereticos rejicere to stop the mouthes of deceivers and to reject Hereticks These things were commanded them and an account accordingly exspected of the performance thereof which manifestly proves that every Church had his Angelum who had Episcopall authority and jurisdiction eminent above other inferior Clergie-men And not many Angels in each of these Churches all of equall authority and place Or at least the Angell in each of the seven churches was so absolute in his power that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} chief Governour the Presbyters assistants to him he a spirituall Justicer and of the Quorum they of the Counsell The difference also of Episcopal authority from that of Presbyters appears in the cause of excommunication where there was an appeal to the Synods which either confirmd them or dissolved them but none to the people none to the presbyters This is confirmed by the ancient Councill at Nice Can. 5. and at Antioch Can. 6. And Ierom himselfe writing to Riparius concerning Vigilantius an Hereticall Presbyter is angry that the Bishop under whom he was did acquiescere eius furori non virga Apostolica virgaque ferreavas inutile confringere tradere ad interitum carnis ut spiritus salvu● fiat Did quietly give way to his fury

not rather break in pieces that unprofitable vessell with his Apostolike staffe and rod of iron and deliver him up to the destruction of the flesh that his soul might be saved And it seemes strange to mee that any should think that our blessed Saviour his Excecutors Administrators and assignes knew not the meaning of his will and Testament as well as wee in these dayes Christ who ascending into Heaven gave guifts unto many would not deny this guift so necessary Hee I say giving supereminent guifts to his Apostles ad fundandam Ecclesiam for the founding his Church would not deny to their successors those which were necessary Ecclesiae fundatae to the Church being founded and so necessary that nothing more concerneth the Church Would he not or could he not informe his Trustees how he pleased to have his Church his houshold governed in his absence To say he would not is derogatory to his wisdome and goodnesse to say he could not to his Almighty and Sovereigne power I therefore conclude these 2. points 1 That Ordination of Presbyters was left to Titus and Timothy as to men of higher place and authority and not to the Presbyters who were of inferiour degree 2 That the power given to the Angells of Ephesus and the other Churches puts a difference of superiority and eminence betwixt a Bishop and an ordinary Presbyter and others the teachers of the Churches and gives them commission prae caeteris tam Clericis quam Laicis above others both Clergie and Laity yea a coercive and castigative power Further they object and say That Episcopacie is not Iure Divino because Christ did not command it in the Gospell To this I answere That Ius Divinum aliter se habet in rebus credendis aliter in agendis aliter in rebus fidei aliter in rebus facti There is a difference of Divine right betweene matters to bee believed and matters to bee done betwixt matters of faith and matters of fact In matters of faith there must be textus manifestus aut convincens deductio a cleere text or a sound consequence As for example In the beginning God made all things Here is textus manifestus But there is only convincens deductio concerning the mystery of the blessed Trinity for the Trinity is proved not by an expresse Text but by convincing deductions out of sacred Scriptures as thus There came downe at the Baptisme of Christ the Holy Spirit in the form of a Dove and a voice was heard saying This is my beloved Son in whō I am well pleased Here wee find the Spirit in the form of a Dove There is heard a voice And Christ is seene in the water We know both by the sacred Scriptures and by the light of nature that there is but one God and that from one all things are and that in one they terminate and that there is aliud medium copulans primum ultimum one between both coupling the first and the last Seeing also we reade that there is a Father a Son and a Spirit and that there is but one God we hence infer by necessary deduction that there are three persons and but one God Besides this deduction is further confirmed by that place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} These three are one which in some sort is textus manifestus a cleere text Now a matter of fact may be inferred to bee Iure Divino as I suppose if I prove 1 That the same fact was the practice of the Apostles 2 That it is analogical to the institution of the Church of the Jewes which was setled according to Gods appointment by the mediation of Angels by the Ministery of Moses and Aaron 3 That it is pointed at and insinuated in the New Testament 4 That it hath successively continued since the Apostles time And as elsewhere so particularly in Britain If these points can bee proved concerning the fact viz. Government by Bishops in question I hope that none will deny it to be Iure Divino Now for proofe and confirmation of my Tenent That Episcopacie is Iure Divino I will prove these points and then say something more concerning the practice of some other Churches 1 Saint Paul the Apostle and Doctor of the Gentils gave power and authority to Titus and Timothy ordinare dignos to ordain men worthy and to examine such as were faulty to reprove and discharge such as were guilty and did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} teach other Doctrine and were offensive to the honour of their callings and to cherish such as did well These things are evident in the Epistles of Paul to Timothy and of that to Titus From Pauls practice of superiority over these two and from the institution of Timothy and Titus to be Bishops the one of Ephesus the other at Creet I prove Episcopacie to be practised by the Apostles To make which good thus I argue If Saint Paul himselfe practised an eminent superiority and in the Epistles alleadged gave all that power which of right Bishops challeng or doth belong to the definition of a Bishop to Timothy and Titus then Paul himselfe did not only practise Episcopacie but did also constitute and institute them Bishops But verum prius ergo posterius That he had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Bishoprick as the other Apostles had Act. 1. 20. did diligētly run his course therein no man will deny And that he gave power to Timothy and Titus the same which himself had 1 To ordain 2 To convent 3 To punish 4 To reward duplici honore with double honour the Epistles alledged doe sufficiently prove Therefore Paul himselfe practised superiority and constituted Timothy and Titus Bishops in place superior to Presbyters whom they had authority to ordain convent punish and reward If they further object That the Presbyters with their President may doe the same even all things which are commanded Timothy and Titus and therefore these things were spoken to Timothy and Titus and to their Presbyters collectively in the persons of Timothy and Titus I answer this is petere principium this evasion I formerly took away And now further I argue Such as the charge is such is the power but the tharge is personall that is given to Timothy and Titus particularly and therefore the power and authority given is personall to them for their time and to their successors in place after them and not to them and the Presbytery collectively nothing in places where such charge is given doth intimate the Presbyters or Deacons interposing themselves in these Episcopall actions with Timothy and Titus If they will have these priviledges and performances to belong to their President they must plead them due to him as he is successor to Timothy and Titus and so hee is in effect if you give him continuance in his place a Bishop indeede the bare name of President cannot make him

ΕΛΕΥΘΕΡΩΣΙΣ ΤΗΣ Αληθειασ TRVTH ASSERTED BY THE DOCTRINE AND Practice of the Apostles seconded by the Testimony of Synods Fathers and Doctors from the Apostles to this Day Viz. That Episcopacie is Iure Divino BY Sir Francis VVortley Knight and Baronet LONDON Printed by A. N. for I. K. and T. W. and are to be sold at the White Horse in PAVLES Church-yard 1641. To the most High and Illustrious Charles Prince of GREAT BRITAIN SIR YOu set back the Clock of my age and make it day-spring when it is past the mid noone of my life I court my fancy in my observations of you My first Love my first Master your Vnkle Prince Henry whose name is and ever must bee sacred to Mars and the Muses whose memory is still precious to the World justly was the Rivall and Competitour to Honour with your glorious Grandsier Henry the Great of France the greatest In you deare Sir I finde the Character of them both as if you were sole heire to both and it joyes my Soule to see it I had the Honour to gird the first sword about you with this wish that you might use it in peace like our Northern Solomon King Iames and drawn as that Boanerges the sonne of Thunder the glory of France your Grandfather When your Father whose goodnesse makes him glorious shall be gathered to his Fathers his Titles must as your Birthright descend on you amongst the rest that which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Defender of the faith This as it is well worthy observation was given by him who they say could not erre in Cathedra plenario Consistorio pleno Concilio to him who as some of his Successors say even in that gave him the lye who gave him the title t is true t was an unkind requitall but there was Digitus Dei in it for it was like the selling of Ioseph into Egypt faelix scelus in eventu guided by that hand which cannot erre It was a worke of great and high daring a voyage wherein many of his Predecessours had suffered shipwracke and Sir Walter Rawleigh observes the worke suited the man and the man was made for the work as Nebuchadonezar was for Tyre Sure it is strange that out of the ruines of good workes faith should spring disorder set all the Church in order Sed Deus est qui fecit est mirum in occulis nostris Sir the Title is the most glorious your Royall father hath and his Second is that he is the best Friend living It was a promise of the Prophets that Kings should bee Nursing Fathers and Queenes Nursing Mothers to the Church And believe mee Sir the words are Emphaticall for the Fathers wisdome and power should provide for the childe ad extra the mothers care ad intra The fathers is and should be protegendo instruendo promovendo corrigendo The mothers in her Oeconomicks pro victu amictu Necessaries and Decency and all with a Nurses affection And I am so much Irish that as they love the Children the Nurse and the Children their Nurses and foster brothers as much or more then their own such mutuall love wish I betwixt the Prince and the Church and as that habit is acquired partly and partly infused So may God infuse that into your heart and by many mutuall reciprocall actions may it become habituall So shall the Church be happie in future and you shall be glorious in your timely reigne and blessed in your Succession as your Father is in you and the Prayers of the Church attracted as the Dew and Exhalations by the glory and heate of the Sunne above shall bee returned in rich showers of blessing upon you and yours Poets are Prophets or at least would be If I be one this is my prophecie Your name 's no stranger to the Imperiall seate Our turn comes next wee must have Charles the Great Your highnesses most humble servant FRANCIS WORTLEY To the well affected Reader or otherwise PRuning and reformation I allow but eradication and deformation I tremble to heare of and hope never to see God forbid that personal errors should destroy an Institution so ancient sealed with the bloud of so many blessed Martyres Though Iudas die in the consciousnesse of his treason yet an other must succeed him in his Bishoprick As an obedient sonne to my mother the Church I wish her honour and happinesse to the Common Weale as a member of it and that these two as Mercie and Truth may kisse each other and in their unitie make the Soul and Bodie the King and his people happie so shall our Common-weale flourish and our Church be glorious and God even our own God shall blesse us Peace shall be within our Walls plentie within our palaces I study Multum in parvo and to put as much as I can into a little room and hope to give satisfaction to such as are not more addicted to their wills then reason if mine deceive me not However I have discharged the dutie I ow my conscience and hope to finde the benefit of that which is all I look for and is sufficient to arm mee against the obloquies or misconstructions of those whose hearts are ful of that which their tongues must utter or their hearts will breake with their Plerophory I protest I have no end in it but Gods glory the discharge of my own studied thoughts have therein conquered my inclination by the assistance of my reason grounded upon much more paines then the World holds me guiltie of And thus satisfied I would not that succeeding ages should finde my name amongst those who consented to eradicate Episcopacie For my part I had rather suffer the censure of the malevolent then to be thought to consent to that which my conscience approves not If this excuse me for my writing I am glad If not I have pleased my selfe in discharge of my troubled thoughts and conscience ΕΛΕΥΘΕΡΩΣΙΣ ΤΗΣ Αληθειασ Truth asserted by the practice of the Apostles confirmed by the Testimonie of Synods Fathers and Doctors from Christs time to this day IN Discourses Rhetoricall men desire to shew the power of Nature improved by Art which wee call Eloquence in Logicall Disputes the quicknesse of apprehension and the improvement of judgement The one often makes a difference betwixt subtilties and attempts to puzle Reason The other rightly employed defines and settles a Truth obscured by different falsities In matters of Faith wee lay aside reason and yield to Scriptures truth as other faculties of the body doe to their informer the Rationall soule and as young Scholars to their Ipse dixit We believe therefore what neither sense nor reason can make us to conceive I believe the Scripture to bee the sacred Word of God and what truth I find therein I conceive it to be Iure Divino My reason I confesse is bound and yields in the point of Episcopacie that it is Iure