Tvvo sermons the one commending the ministerie in generall: the other defending the office of bishops in particular: both preached, and since enlarged by George Dovvname Doctor of Diuinitie.
THe blessed Apostle S. Paul, hauing left Timothie as his substitute at Ephesus, and inuested him with Episcopal authoritie, (that is to say, with so much of the Apostolical power as was necessarily to continue in the Church, which besides the Ministerie of the word and Sacraments, common to all Ministers, consisteth specially in the power of Ordination,
THe blessed Apostle S. Paul, having left Timothy as his substitute At Ephesus, and invested him with Episcopal Authority, (that is to say, with so much of the Apostolical power as was necessarily to continue in the Church, which beside the Ministry of the word and Sacraments, Common to all Ministers, Consisteth specially in the power of Ordination,
And to this end he prescribeth Ecclesiasticall Canons, and Apostolicall Constitutions, not onely concerning the exercise of his Episcopall iurisdiction and gouernment of the Church,
And to this end he prescribeth Ecclesiastical Canonas, and Apostolical Constitutions, not only Concerning the exercise of his Episcopal jurisdiction and government of the Church,
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but such a one as Elthu scarcely acknowledgeth to be one of a thousand, whō the Lord hath, with the excellent indowments of learning and pietie, adorned & made fit for so great and worthie a function.
but such a one as Elthu scarcely acknowledgeth to be one of a thousand, whom the Lord hath, with the excellent endowments of learning and piety, adorned & made fit for so great and worthy a function.
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For mens calling must not goe before, but follow the calling of God. For their calling is but declaratiue, as the Schoolemen speake, whereas Gods calling is effectiue.
For men's calling must not go before, but follow the calling of God. For their calling is but declarative, as the Schoolmen speak, whereas God's calling is effective.
So that this text is an enthymeme, as we call it, the antecedent whereof setteth forth amplitudinem Ministerij, the dignitie of the Ministerie, or worthinesse of the calling:
So that this text is an enthymeme, as we call it, the antecedent whereof sets forth amplitudinem Ministerij, the dignity of the Ministry, or worthiness of the calling:
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yet it is a most certaine trueth, which by the spirit of trueth I doe testifie vnto you, that the office of Ministers is an excellent and worthy calling,
yet it is a most certain truth, which by the Spirit of truth I do testify unto you, that the office of Ministers is an excellent and worthy calling,
The Apostles, who were the twelue Patriarches as it were of the Israel of God, and Embassadours sent from Christs side, to reconcile men vnto God, were notwithstanding esteemed as the Skumme of the world and of scouring of all things.
The Apostles, who were the twelue Patriarchs as it were of the Israel of God, and ambassadors sent from Christ side, to reconcile men unto God, were notwithstanding esteemed as the Skumme of the world and of scouring of all things.
But what speake I of seruants? was not Christ himselfe our royall Priest and Prophet, the Apostle and high Priest of our profession, of his owne kindred esteemed as a mad man, of his ill willers slaundered as a Daemoniacke, of Herod and his gallants scorned and euen set at naught?
But what speak I of Servants? was not christ himself our royal Priest and Prophet, the Apostle and high Priest of our profession, of his own kindred esteemed as a mad man, of his ill willers slandered as a Demoniac, of Herod and his gallants scorned and even Set At nought?
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If a man desireth the office of a Bishop, he desireth a good, or excellent worke. In which words, besides the commendation of the Ministerie, which is the maine intendment thereof, two things are briefely to be discussed.
If a man Desires the office of a Bishop, he Desires a good, or excellent work. In which words, beside the commendation of the Ministry, which is the main intendment thereof, two things Are briefly to be discussed.
which, if it bee a desire, as well to doe the worke of the Ministerie, as to obtaine the honour thereto belonging, is without doubt most acceptable vnto God.
which, if it be a desire, as well to do the work of the Ministry, as to obtain the honour thereto belonging, is without doubt most acceptable unto God.
and by NONLATINALPHABET, the person, not onelie of such as euer since the Apostles times haue properly been called Bishops, (howsoeuer this place is principally to bee vnderstood of them,
and by, the person, not only of such as ever since the Apostles times have properly been called Bishops, (howsoever this place is principally to be understood of them,
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Which interpretation may be confirmed by conference of this Scripture with Tit. 1. where the same Canon being repeated, the Apostle vseth sometimes the word NONLATINALPHABET, and sometimes NONLATINALPHABET.
Which Interpretation may be confirmed by conference of this Scripture with Tit. 1. where the same Canon being repeated, the Apostle uses sometime the word, and sometime.
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From whence we may gather, either that by Bishop here the Apostle meaneth any presbyter, the names being as yet confounded, as Ierome and Theodoret suppose:
From whence we may gather, either that by Bishop Here the Apostle means any presbyter, the names being as yet confounded, as Jerome and Theodoret suppose:
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For Theodoret, though hee say, that by Bishop euery Presbyter is here meant; yet he professeth that what is here said of Presbyters, doth chiefely appertaine to Bishops.
For Theodoret, though he say, that by Bishop every Presbyter is Here meant; yet he Professes that what is Here said of Presbyters, does chiefly appertain to Bishops.
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as Ierome and Theodoret teach, and many in our times not onely affirme, but also out of Acts 20. Tit. 1. Phil. 1. 1. Pet. 5. confirme, in so much as euery Bishop is a Presbyter,
as Jerome and Theodoret teach, and many in our times not only affirm, but also out of Acts 20. Tit. 1. Philip 1. 1. Pet. 5. confirm, in so much as every Bishop is a Presbyter,
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there being, as I suppose, not any one example to be alleaged out of any Councell or Father, where the word Presbyter doth signifie any other than a Minister or Priest.
there being, as I suppose, not any one Exampl to be alleged out of any Council or Father, where the word Presbyter does signify any other than a Minister or Priest.
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the commendation, which the Apostle giueth to the office of a Bishop, is, that it is NONLATINALPHABET, a worthie worke. He calleth it a worke, that we should not imagine it to be an idle dignitie, which when wee haue once obtained, we might giue ouer our selues to ease and securitie;
the commendation, which the Apostle gives to the office of a Bishop, is, that it is, a worthy work. He calls it a work, that we should not imagine it to be an idle dignity, which when we have once obtained, we might give over our selves to ease and security;
Two things therefore doe here offer themselues to our consideration, Onus & honos Ministerij: The burden and the honour of the Ministerie, both appertaining to the greatnesse of this calling,
Two things Therefore do Here offer themselves to our consideration, Onus & honos Ministerij: The burden and the honour of the Ministry, both appertaining to the greatness of this calling,
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For, in regard of both, we may iustly vse that exclamation, NONLATINALPHABET, and who is sufficiēt for these things? that is, who is able to beare this burden, who is worthie to haue this honour? For in that he calleth it a worke, that appertaineth to the burden ▪ in that hee termeth it excellent, that belongeth to the honour.
For, in regard of both, we may justly use that exclamation,, and who is sufficient for these things? that is, who is able to bear this burden, who is worthy to have this honour? For in that he calls it a work, that appertaineth to the burden ▪ in that he termeth it excellent, that belongeth to the honour.
These things therefore which the holie Ghost hath vnseparablie vnited, ought not to be separated, neither by the Ministers themselues, nor yet by the people.
These things Therefore which the holy Ghost hath unseparably united, ought not to be separated, neither by the Ministers themselves, nor yet by the people.
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Desirest thou the honour of the Ministerie, vt praesis, that thou maist be preferred aboue others? thou must also desire the worke of the Ministerie, vt prosis, that thou maist profit others.
Desirest thou the honour of the Ministry, vt praesis, that thou Mayest be preferred above Others? thou must also desire the work of the Ministry, vt prosis, that thou Mayest profit Others.
In a word, let vs on all hands so acknowledge the dutie and dignitie of the Ministerie to bee conioyned, that the Ministers be as readie to performe the dutie of the Ministerie, as to challenge the honour:
In a word, let us on all hands so acknowledge the duty and dignity of the Ministry to be conjoined, that the Ministers be as ready to perform the duty of the Ministry, as to challenge the honour:
yet, that I may distinctlie and orderly speake of them, I am for a while to seuer them in my speech ▪ And first wee are to weigh the burden of the Ministery.
yet, that I may distinctly and orderly speak of them, I am for a while to sever them in my speech ▪ And First we Are to weigh the burden of the Ministry.
The worke of a Bishop, whereof the Apostle speaketh, is, as may bee gathered out of the words, NONLATINALPHABET, to bee a good Superintendent, whereunto Peter exhorteth: 1. Epist. 5. Now what that is, the Apostle sheweth, Act. 20. where hee exhorteth the Ministers of Ephesus, that they would attend vnto themselues and to the whole flocke, ouer which the holy Ghost had made them Superintendents, to feed the Church of God which he hath purchased with his owne blood.
The work of a Bishop, whereof the Apostle speaks, is, as may be gathered out of the words,, to be a good Superintendent, whereunto Peter exhorteth: 1. Epistle 5. Now what that is, the Apostle shows, Act. 20. where he exhorteth the Ministers of Ephesus, that they would attend unto themselves and to the Whole flock, over which the holy Ghost had made them Superintendents, to feed the Church of God which he hath purchased with his own blood.
as I said, is NONLATINALPHABET, to be good Presidents, or Superintendents, cōtaineth these branches. The first is, that they attend to themselues ▪ the second, to their flocke.
as I said, is, to be good Presidents, or Superintendents, Containeth these branches. The First is, that they attend to themselves ▪ the second, to their flock.
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For whom in the new Testament, the holie Ghost, calleth NONLATINALPHABET, Superintendents, in the old he calleth speculatores, watchmen ▪ whose office is the custodie and gardianship, not of mens bodies,
For whom in the new Testament, the holy Ghost, calls, Superintendents, in the old he calls Speculators, watchmen ▪ whose office is the custody and guardianship, not of men's bodies,
And this doth the Apostle Paul insinuate in his farwel Sermon, where in the conscience of his Ministerie faithfully performed, he professeth that he was free from the blood of them all.
And this does the Apostle Paul insinuate in his farewell Sermon, where in the conscience of his Ministry faithfully performed, he Professes that he was free from the blood of them all.
By which word, saith Gregorie, we are conuicted who are called Priests, who besides those euils which we haue of our owne, doe ad the deaths of other men.
By which word, Says Gregory, we Are convicted who Are called Priests, who beside those evils which we have of our own, do and the death's of other men.
Now wee are to attend the flocke, first, by watching ouer the same as good shepheards, accomodating our selues to their seuerall estates and necessities.
Now we Are to attend the flock, First, by watching over the same as good shepherds, accommodating our selves to their several estates and necessities.
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As namely, to instruct the ignorant, to reduce the erroneous, to heale the diseased, to seek the lost, to admonish the disorderlie, to comfort the distressed, to support the weake, to be patient towards all.
As namely, to instruct the ignorant, to reduce the erroneous, to heal the diseased, to seek the lost, to admonish the disorderly, to Comfort the distressed, to support the weak, to be patient towards all.
and vpon it the propitiatorie ouershadowed with the glorious Cherubins. For by the pot of Manna, we may vnderstand the Sacraments; by the rod, Ecclesiasticall discipline;
and upon it the propitiatory overshadowed with the glorious Cherubim. For by the pot of Manna, we may understand the Sacraments; by the rod, Ecclesiastical discipline;
and by bearing the propitiatorie (figuring Christ,) the Ministerie of reconciliation committed vnto the Ministers of God, both in respect of prayer and also of preaching.
and by bearing the propitiatory (figuring christ,) the Ministry of reconciliation committed unto the Ministers of God, both in respect of prayer and also of preaching.
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But the principall burden and chiefe worke of the Ministery, for which double honour is especially due to Ministers, is the preaching, that is, the expounding and applying of the word, to the diuers vses of doctrine, confutation, instruction and reproofe.
But the principal burden and chief work of the Ministry, for which double honour is especially due to Ministers, is the preaching, that is, the expounding and applying of the word, to the diverse uses of Doctrine, confutation, instruction and reproof.
To the diligent performance whereof, in the demonstration of the spirit, in sinceritie as in the sight of God, in discretion and faithfulnesse, as it becommeth the wise and faithfull steward of God, with grauitie, iudgement, boldnes and power, and finally with zeale of Gods glory and saluation of the hearer:
To the diligent performance whereof, in the demonstration of the Spirit, in sincerity as in the sighed of God, in discretion and faithfulness, as it becomes the wise and faithful steward of God, with gravity, judgement, boldness and power, and finally with zeal of God's glory and salvation of the hearer:
what is to be expected of them, who withdraw from the people of God, the diuine food of their soules? Assuredly both are accursed: they, of the people: these, of God:
what is to be expected of them, who withdraw from the people of God, the divine food of their Souls? Assuredly both Are accursed: they, of the people: these, of God:
In regard of the people, the Ministerie of the word is so necessarie, that our Sauiour saith there is necessitie of this one thing. And Salomon, that where this is wanting, the people perish.
In regard of the people, the Ministry of the word is so necessary, that our Saviour Says there is necessity of this one thing. And Solomon, that where this is wanting, the people perish.
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Of the office I am to speake, first, absolutely; then, by way of comparison. Absolutely it is affirmed in this place, to bee an excellent, or worthie worke.
Of the office I am to speak, First, absolutely; then, by Way of comparison. Absolutely it is affirmed in this place, to be an excellent, or worthy work.
Yea that the very feete of those which preach the Gospell ought to seem beautiful vnto vs. And the same may be confirmed, by consideration of the institution of the Ministery;
Yea that the very feet of those which preach the Gospel ought to seem beautiful unto us And the same may be confirmed, by consideration of the Institution of the Ministry;
First, therefore Ministers were ordained to supplie the office, and sustaine the person of the Sonne of God, who is the Word and wisdome of his father.
First, Therefore Ministers were ordained to supply the office, and sustain the person of the Son of God, who is the Word and Wisdom of his father.
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For from the beginning of the world vntill the time of Moses, the Lord for the most part in his owne person, performed the office of preaching to his people.
For from the beginning of the world until the time of Moses, the Lord for the most part in his own person, performed the office of preaching to his people.
But when the Lord in terrible maner had published his law from heauen, and the people, not being able to endure his voice, had humbly intreated him, that he would be pleased to speake vnto them by a Prophet:
But when the Lord in terrible manner had published his law from heaven, and the people, not being able to endure his voice, had humbly entreated him, that he would be pleased to speak unto them by a Prophet:
vpon this occasion, the Lord ordained the publicke Ministerie, and promised a continuall succession of Prophets, (into whose mouth he would put his words,) which was to continue vntill Christ, in whom especially that prophecie was verified.
upon this occasion, the Lord ordained the public Ministry, and promised a continual succession of prophets, (into whose Mouth he would put his words,) which was to continue until christ, in whom especially that prophecy was verified.
For hence it was, that the Athenians and the Romanes, after they had expelled their tyrannizing Kings, did ordaine to themselues, Reges sacrificos, sacrificing Kings, because certaine sacrifices among them, might not be offered but by Kings.
For hence it was, that the Athenians and the Romans, After they had expelled their tyrannizing Kings, did ordain to themselves, Reges sacrificos, sacrificing Kings, Because certain Sacrifices among them, might not be offered but by Kings.
and after he became flesh, he professed, that he was sent to preach. And who knoweth not, that he being truely and onely NONLATINALPHABET, as hee is our King,
and After he became Flesh, he professed, that he was sent to preach. And who Knoweth not, that he being truly and only, as he is our King,
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And howsoeuer sometimes they haue been graced with that part of the Ministerie, (for euen Saul sometimes was among the Prophets:) yet might they not intrude vpon the other functions of the Priesthood.
And howsoever sometime they have been graced with that part of the Ministry, (for even Saul sometime was among the prophets:) yet might they not intrude upon the other functions of the Priesthood.
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Likewise, when Huzziah the King of Iuda, presuming (his heart being lift vp with pride,) to offer incense vpon the altar, which was a function peculiar to the Priests, the sonnes of Aaron; the Lord, not onely caused a fearefull earthquake, to testifie his displeasure:
Likewise, when Huzziah the King of Iuda, presuming (his heart being lift up with pride,) to offer incense upon the altar, which was a function peculiar to the Priests, the Sons of Aaron; the Lord, not only caused a fearful earthquake, to testify his displeasure:
in that he hath not onely sent his Sonne to redeeme them, but also giuen them those meanes, whereby the benefit of Redemption may be applied vnto them.
in that he hath not only sent his Son to Redeem them, but also given them those means, whereby the benefit of Redemption may be applied unto them.
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yea, the worke of the Lord, in respect where of the Ministers NONLATINALPHABET, as the Apostle speaketh, that is, performing the sacred function of preaching the Gospell, are called, NONLATINALPHABET, the co-workers of God. But the worthinesse of this worke may easily appeare,
yea, the work of the Lord, in respect where of the Ministers, as the Apostle speaks, that is, performing the sacred function of preaching the Gospel, Are called,, the coworkers of God. But the worthiness of this work may Easily appear,
appointed and sent of God, to reconcile men vnto himselfe, to iustifie them, and to saue them? And hereby also appeareth the exceeding profit and necessitie of the Ministery of the word.
appointed and sent of God, to reconcile men unto himself, to justify them, and to save them? And hereby also appears the exceeding profit and necessity of the Ministry of the word.
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what one of these is not effected by the Ministery of the word, and what one of them is effected ordinarilie without it? For whom God hath elected, them doth he call;
what one of these is not effected by the Ministry of the word, and what one of them is effected ordinarily without it? For whom God hath elected, them does he call;
and how shall they heare without a preacher? For this cause, Preachers are said to be Ministers, by whom we beleeue, and being Ministers of faith, whereby men are iustified, they are also said to iustifie men.
and how shall they hear without a preacher? For this cause, Preachers Are said to be Ministers, by whom we believe, and being Ministers of faith, whereby men Are justified, they Are also said to justify men.
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And whereas sanctification consisteth of two parts, a dying vnto sinne, and a liuing vnto righteousnesse: the Ministerie of the word, is as salt to mortifie our corruptions.
And whereas sanctification Consisteth of two parts, a dying unto sin, and a living unto righteousness: the Ministry of the word, is as salt to mortify our corruptions.
In which respect the Ministers are called the salt of the earth. And in respect of righteousnesse habituall, it is the word of faith, the Ministerie of the Spirit, the word of grace, by which wee are sanctified.
In which respect the Ministers Are called the salt of the earth. And in respect of righteousness habitual, it is the word of faith, the Ministry of the Spirit, the word of grace, by which we Are sanctified.
And as for actuall righteousnes, it is the fruit of the word preached, which being sowne in the furrowes of good and honest hearts, bringeth forth fruit with patience.
And as for actual righteousness, it is the fruit of the word preached, which being sown in the furrows of good and honest hearts, brings forth fruit with patience.
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If therefore our vocation, iustification and sanctification, which are al the degrees of saluation going betweene election and glorification, bee all of them wrought by the Ministerie of the word:
If Therefore our vocation, justification and sanctification, which Are all the Degrees of salvation going between election and glorification, be all of them wrought by the Ministry of the word:
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Receiue with meeknes, saith S. Iames, NONLATINALPHABET, the word engrafted, (to wit, by the Preachers who are Gods planters: 1. Cor. 3.) VVhich (saith he) is able to saue your soules.
Receive with meekness, Says S. James,, the word engrafted, (to wit, by the Preachers who Are God's planters: 1. Cor. 3.) Which (Says he) is able to save your Souls.
Attend to thy selfe (saith Paul to Timothie) and to doctrine, continue therein; for this doing, thou shalt saue both thy selfe, and them that heare thee.
Attend to thy self (Says Paul to Timothy) and to Doctrine, continue therein; for this doing, thou shalt save both thy self, and them that hear thee.
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at which time he appearing vnto Paul, to make him as he there saith, a Minister of the Gospell, setteth downe the end of the Ministerie in these words, which containe the summe of all that hath been said concerning the preaching of the word.
At which time he appearing unto Paul, to make him as he there Says, a Minister of the Gospel, sets down the end of the Ministry in these words, which contain the sum of all that hath been said Concerning the preaching of the word.
and from the power of Satan vnto God, (there is vocation) that by faith in Christ, (for so I construe the words, there being a comma in the Greeke text after NONLATINALPHABET) they may receiue forgiuenesse of sins, (that is iustification) and inheritance among them that are sanctified: there is sanctification, and glorification;
and from the power of Satan unto God, (there is vocation) that by faith in christ, (for so I construe the words, there being a comma in the Greek text After) they may receive forgiveness of Sins, (that is justification) and inheritance among them that Are sanctified: there is sanctification, and glorification;
that as they desire the saluation of their people, whom Christ hath redeemed with his most pretious bloud, they would not onlie bee diligent in preaching,
that as they desire the salvation of their people, whom christ hath redeemed with his most precious blood, they would not only be diligent in preaching,
but also bee carefull so to preach, as that their conscience may beare them witnesse, that in their Ministerie they truely seeke to glorifie God, in the saluation of the people. Secondly, the people;
but also be careful so to preach, as that their conscience may bear them witness, that in their Ministry they truly seek to Glorify God, in the salvation of the people. Secondly, the people;
For the kingdome of heauen (so is the preaching of the Gospell called, because it is the principall meanes to bring vs to Gods Kingdome) is like a treasure, or a pretious pearle, which a man hauing found, he will sell all that he hath to procure it.
For the Kingdom of heaven (so is the preaching of the Gospel called, Because it is the principal means to bring us to God's Kingdom) is like a treasure, or a precious pearl, which a man having found, he will fell all that he hath to procure it.
for seeing the word preached is of such necessitie to saluation, they which are an hinderance to the preaching of the word, doe also hinder the saluation of their brethren, which euery Christian is bound by all good meanes to aduance.
for seeing the word preached is of such necessity to salvation, they which Are an hindrance to the preaching of the word, do also hinder the salvation of their brothers, which every Christian is bound by all good means to advance.
who with the theefe, & traitor Iudas betray for quid mihi dabitis, the bodie of Christ, which is his Church, into the hand of blind and Pharisaicall guides:
who with the thief, & traitor Iudas betray for quid mihi dabitis, the body of christ, which is his Church, into the hand of blind and Pharisaical guides:
they to gaine, not the whole world, but the tithes of some one parish (which are as nothing in comparision of the world) doe hazard not their own soules alone,
they to gain, not the Whole world, but the Tithes of Some one parish (which Are as nothing in comparison of the world) do hazard not their own Souls alone,
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haue you by your own experience found the Ministers to haue been the meanes vnder God of your vocation, iustification, sanctification, which are the necessarie forerunners of saluation? then, I dare say, you will confesse that to be true, which Paul writing to Philemon, forbeareth to speake:
have you by your own experience found the Ministers to have been the means under God of your vocation, justification, sanctification, which Are the necessary forerunners of salvation? then, I Dare say, you will confess that to be true, which Paul writing to Philemon, forbeareth to speak:
and that you ought to be affected to them, as the Galathians were to S. Paul, who giueth this testimonie of them, that they were readie (if it had been possible) to pul out their owne eies to doe him good.
and that you ought to be affected to them, as the Galatians were to S. Paul, who gives this testimony of them, that they were ready (if it had been possible) to pull out their own eyes to do him good.
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and for which, as the Prophets were wont, so may godlie Ministers now, bee worthilie called the horsemen and chariots of Israel. I come to the Sacraments:
and for which, as the prophets were wont, so may godly Ministers now, be worthily called the horsemen and chariots of Israel. I come to the Sacraments:
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so in respect of the Sacraments, which are the seales of God, the seales of that righteousnesse which is by faith, they are the keepers of the Lords seales, whereby the people of God are assured, not of an earthlie patrimonie,
so in respect of the Sacraments, which Are the Seals of God, the Seals of that righteousness which is by faith, they Are the keepers of the lords Seals, whereby the people of God Are assured, not of an earthly patrimony,
If therefore it be a great honour (as it is indeede) to be the Lord keeper of the Kings seale, which notwithstanding hath vse but in temporall affaires:
If Therefore it be a great honour (as it is indeed) to be the Lord keeper of the Kings seal, which notwithstanding hath use but in temporal affairs:
In which sense Nazianzene calleth the Minister, NONLATINALPHABET, and Chrysostome thus describeth him, NONLATINALPHABET, He whose office it is to adorne the spouse of Christ.
In which sense Nazianzene calls the Minister,, and Chrysostom thus Describeth him,, He whose office it is to adorn the spouse of christ.
that to them which beleeue and repent, they might pronounce the sentence of absolution, and might denounce damnation against the vnfaithfull and impenitent:
that to them which believe and Repent, they might pronounce the sentence of absolution, and might denounce damnation against the unfaithful and impenitent:
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Which their authoritie he hath ratified with most gratious promises, assuring them on his word, which is infallible, that whose sinnes they remit, they shall be remitted,
Which their Authority he hath ratified with most gracious promises, assuring them on his word, which is infallible, that whose Sins they remit, they shall be remitted,
Then which, what authoritie is more glorious vpon the earth? the Magistrates indeede, hauing the keyes of an earthly kingdome, haue also power to loose and to bind the bodies of their subiects,
Then which, what Authority is more glorious upon the earth? the Magistrates indeed, having the keys of an earthly Kingdom, have also power to lose and to bind the bodies of their Subjects,
But if into the ballance of comparison we shall put the Ministers and other men, I had almost in some respects added the Angels, we shall finde that to be true, which Ambrose hath auerred:
But if into the balance of comparison we shall put the Ministers and other men, I had almost in Some respects added the Angels, we shall find that to be true, which Ambrose hath averred:
that the dignitie of Bishops can scarsely be matched with any comparisons. Wee will therefore compare Ministers with other men: first, as they are men; secondly, as they are Christians: thirdly, as they are honorable.
that the dignity of Bishops can scarcely be matched with any comparisons. we will Therefore compare Ministers with other men: First, as they Are men; secondly, as they Are Christians: Thirdly, as they Are honourable.
the Ministers are the light of the world, who are sent of God to enlighten them, to open their eies, to bring them out of darkenesse into light, and to guide their feete into the way of peace.
the Ministers Are the Light of the world, who Are sent of God to enlighten them, to open their eyes, to bring them out of darkness into Light, and to guide their feet into the Way of peace.
The Ministers are the salt of the earth, ordained of God to season men, and to sanctifie them with the word of truth, & to wash them with the lauour of regeneration.
The Ministers Are the salt of the earth, ordained of God to season men, and to sanctify them with the word of truth, & to wash them with the lauour of regeneration.
Ministers are spirituall fathers, who by preaching the Gospell beget men vnto God. Men naturally are without faith, voide of the spirit, destitute of grace:
Ministers Are spiritual Father's, who by preaching the Gospel beget men unto God. Men naturally Are without faith, void of the Spirit, destitute of grace:
Men naturalli• being the bondslaues of sinne, and captiues of Satan, are by him as the Gergesins swine caried headlong into mare mortuum, the dead sea of perdition:
Men naturalli• being the bondslaves of sin, and captives of Satan, Are by him as the Gergesins Swine carried headlong into mare mortuum, the dead sea of perdition:
the Ministers are by Obadiah called sauiors, and by Christ himselfe, the fishers of men, NONLATINALPHABET, catching with the net of the word NONLATINALPHABET, those, who were caught of the diuell;
the Ministers Are by Obadiah called Saviors, and by christ himself, the Fishers of men,, catching with the net of the word, those, who were caught of the Devil;
the Ministers are the stewards, whom the Lord hath set ouer his familie, to giue to euery one, which be of the houshold of faith, their NONLATINALPHABET, portion of food in due season.
the Ministers Are the Stewards, whom the Lord hath Set over his family, to give to every one, which be of the household of faith, their, portion of food in due season.
For in that the true Chistian hath attained to grace, hee hath obtained it by the helpe of the Ministerie, whereby he was reconciled vnto God, enlightned with the truth, begotten vnto God, &c. And the naturall man, who wanteth grace, is also to receiue it ordinarilie by the helpe of the Minister, if euer he haue it.
For in that the true Christian hath attained to grace, he hath obtained it by the help of the Ministry, whereby he was reconciled unto God, enlightened with the truth, begotten unto God, etc. And the natural man, who Wants grace, is also to receive it ordinarily by the help of the Minister, if ever he have it.
And therefore those, who vilifie and contemne the Ministers of God in respect of their calling, doe manifestlie bewraie themselues to bee vile and contemptible persons, who neither haue any grace, nor yet desire any.
And Therefore those, who vilify and contemn the Ministers of God in respect of their calling, do manifestly bewray themselves to be vile and contemptible Persons, who neither have any grace, nor yet desire any.
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by which reason, they must be faine to ascribe vnto them the greatest honour. For they are Pastors, not of mens bodies, as Magistrates are, but of their soules;
by which reason, they must be feign to ascribe unto them the greatest honour. For they Are Pastors, not of men's bodies, as Magistrates Are, but of their Souls;
How weightie this burthen is, it will easilie appeare if we shal consider how heauy euery priuate mans owne burden will bee to beare in the day of the Lord.
How weighty this burden is, it will Easily appear if we shall Consider how heavy every private men own burden will be to bear in the day of the Lord.
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But what vse are wee to make of this? shall wee therefore depresse the Ministers by contempt, whom wee oppresse with our burthens? nay rather as we presse them downe with our burthen,
But what use Are we to make of this? shall we Therefore depress the Ministers by contempt, whom we oppress with our burdens? nay rather as we press them down with our burden,
but also hauing saued both himselfe, and those that heare him, of whom hee may say in the day of iudgement, Behold, here I am and the children which the Lord hath giuen me (for whom the Minister begetteth through his Gospel vnto God, they shall be, as Paul saith, his reioycing in the day of the Lord) hee shall be preferred aboue others in happinesse.
but also having saved both himself, and those that hear him, of whom he may say in the day of judgement, Behold, Here I am and the children which the Lord hath given me (for whom the Minister begetteth through his Gospel unto God, they shall be, as Paul Says, his rejoicing in the day of the Lord) he shall be preferred above Others in happiness.
For if the Lord aboue all his workes, esteeme the soules of men most precious, (for them hee hath redeemed with his owne bloud) it is not to be meruailed,
For if the Lord above all his works, esteem the Souls of men most precious, (for them he hath redeemed with his own blood) it is not to be marveled,
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by thy parents thou art a man, by the Ministers a Christian thy parents by mortal seed begat thee vnto this world, the Minister, by immortall seed begetteth thee vnto the world to come:
by thy Parents thou art a man, by the Ministers a Christian thy Parents by Mortal seed begat thee unto this world, the Minister, by immortal seed begetteth thee unto the world to come:
by thy parents is sin and corruption deriued to thee from the first Adam; by the Ministers, iustification and freedom from sinne is communicated vnto thee from the second Adam. Finally, thy naturall parents are fathers in the flesh;
by thy Parents is since and corruption derived to thee from the First Adam; by the Ministers, justification and freedom from sin is communicated unto thee from the second Adam. Finally, thy natural Parents Are Father's in the Flesh;
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but the spirituall fathers are, as Chrysostome saith, NONLATINALPHABET, more honourable then fathers. And so great is the difference, saith he, of them both, as of the life present, and the life to come;
but the spiritual Father's Are, as Chrysostom Says,, more honourable then Father's. And so great is the difference, Says he, of them both, as of the life present, and the life to come;
Wherefore, leauing our naturall parents, we will compare them with another sort of spirituall fathers, which is now ceased: I meane the Leuiticall Priests;
Wherefore, leaving our natural Parents, we will compare them with Another sort of spiritual Father's, which is now ceased: I mean the Levitical Priests;
For his office, hee was, as it were, a mediator betwixt God and man; and therein, because he represented the Messias, he was superiour, not onely to other men, but to the Angels themselues.
For his office, he was, as it were, a Mediator betwixt God and man; and therein, Because he represented the Messias, he was superior, not only to other men, but to the Angels themselves.
Insomuch that as histories doe record, Alexander the great, comming with his armie against Ierusalem, when the high Priest did meete him araied with his sacred and magnificent attire;
Insomuch that as histories do record, Alexander the great, coming with his army against Ierusalem, when the high Priest did meet him arrayed with his sacred and magnificent attire;
what shall we thinke of the Ministerie of the Gospell, which, as the Apostle sheweth, 2. Cor. 3. is much more excellent and glorious then it? The same doth our Sauiour seeme to testifie,
what shall we think of the Ministry of the Gospel, which, as the Apostle shows, 2. Cor. 3. is much more excellent and glorious then it? The same does our Saviour seem to testify,
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But howsoeuer the comparison of Bishops with Princes, vsed by the fathers, may seeme capable of good construction, in respect of spirituall excellencie, and dignitie celestiall:
But howsoever the comparison of Bishops with Princes, used by the Father's, may seem capable of good construction, in respect of spiritual excellency, and dignity celestial:
yet me thinks it should beseeme the modestie of a loyall subiect, in reuerence due to that supereminent function, to exempt the royall Maiestie of Soueraigne Princes from this comparison, not onely in respect of externall power and authoritie, (in regard whereof, we doe freely professe that Ministers are and ought to be subiect to their Soueraigne,
yet me thinks it should beseem the modesty of a loyal Subject, in Reverence due to that supereminent function, to exempt the royal Majesty of Sovereign Princes from this comparison, not only in respect of external power and Authority, (in regard whereof, we do freely profess that Ministers Are and ought to be Subject to their Sovereign,
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For the Ministerie, as Chrysostome saith, Is indeed executed vpon the earth, but it is to be numbred in the order of heauenly things, to other Magistrates, wee say with Nazianzene, NONLATINALPHABET, we also are rulers: yea I will adde (saith he) that we haue a greater & more perfect rule;
For the Ministry, as Chrysostom Says, Is indeed executed upon the earth, but it is to be numbered in the order of heavenly things, to other Magistrates, we say with Nazianzene,, we also Are Rulers: yea I will add (Says he) that we have a greater & more perfect Rule;
and his sentence pronounced on earth, is executed in heauen. The Magistrate, as Peter saith, is, NONLATINALPHABET, an ordinance humane, or appertaining to men:
and his sentence pronounced on earth, is executed in heaven. The Magistrate, as Peter Says, is,, an Ordinance humane, or appertaining to men:
the other may say with Paul, Tradatur Satanae, let him be deliuered to Satan, or let him be Anathema maranatha, that is, accursed vntill the comming of the Lord, as hauing authoritie to bind the soule:
the other may say with Paul, Tradatur Satan, let him be Delivered to Satan, or let him be Anathema maranatha, that is, accursed until the coming of the Lord, as having Authority to bind the soul:
the other warreth not with flesh & blood, but with principalities & powers, deliuering men from most dangerous enemies, both within them, that is, their owne sinnes and corruptions,
the other Warreth not with Flesh & blood, but with principalities & Powers, delivering men from most dangerous enemies, both within them, that is, their own Sins and corruptions,
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so may the Ministers now, bee called the horsemen and chariots of Israel. Wherefore, if heauen and heauenly things surpasse the earth, and earthly affaires;
so may the Ministers now, be called the horsemen and chariots of Israel. Wherefore, if heaven and heavenly things surpass the earth, and earthly affairs;
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if the enemies of the soule be more dangerous, then the foes of the bodie: then can we not deny, but that the Ministerie in dignitie doth excell the Magistracie.
if the enemies of the soul be more dangerous, then the foes of the body: then can we not deny, but that the Ministry in dignity does excel the Magistracy.
And not to stand any longer in particular comparison with the seuerall sorts of men, this may be auouched in generall, that as the Ministerie is of all good things among men the most excellent, as Ignatius saith:
And not to stand any longer in particular comparison with the several sorts of men, this may be avouched in general, that as the Ministry is of all good things among men the most excellent, as Ignatius Says:
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so that he may not vnworthily be called by a speciall prerogatiue, as Moses in his speech to God, calleth the Priest, •sh chasideca, virum quem benignitate prosequeris, as if the Minister were among men the chiefe obiect of Gods bountie and fauour,
so that he may not unworthily be called by a special prerogative, as Moses in his speech to God, calls the Priest, •sh chasideca, virum Whom benignitate prosequeris, as if the Minister were among men the chief Object of God's bounty and favour,
in the two and thirtieth verse, hee forbiddeth to anoint mans flesh with it? How shall wee vntie this knot, saith Procopius, writing vpon that place, Priests must bee anointed with the holie oile,
in the two and thirtieth verse, he forbiddeth to anoint men Flesh with it? How shall we untie this knot, Says Procopius, writing upon that place, Priests must be anointed with the holy oil,
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To conclude, if the charge of the Ministerie be, as Chrysostome speaketh, Onus angelorū humeris formidandum, a burthen which the shoulders of Angels may shrincke at;
To conclude, if the charge of the Ministry be, as Chrysostom speaks, Onus angelorū humeris formidandum, a burden which the shoulders of Angels may shrink At;
Superiour they seeme to bee in respect of their Embassage, and of their spirituall authoritie. The Embassage of the Ministers is not simplie NONLATINALPHABET a message;
Superior they seem to be in respect of their Embassy, and of their spiritual Authority. The Embassy of the Ministers is not simply a message;
but NONLATINALPHABET the Euangell, into which the Angels themselues doe desire, as Peter speaketh, NONLATINALPHABET, that is, stooping downe, as it were, to looke, and to behold.
but the Evangel, into which the Angels themselves do desire, as Peter speaks,, that is, stooping down, as it were, to look, and to behold.
but to his Ministers, whom wee are bound to heare and to receiue, not only as Angels of God, but euen as Christ Iesus. And as touching their authoritie:
but to his Ministers, whom we Are bound to hear and to receive, not only as Angels of God, but even as christ Iesus. And as touching their Authority:
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which being communicated after a sort to Ministers, in that they pronouncing the forgiuenesse of sinne according to their commission the sinnes indeede are forgiuen, their authoritie also may bee saide to bee diuine.
which being communicated After a sort to Ministers, in that they pronouncing the forgiveness of sin according to their commission the Sins indeed Are forgiven, their Authority also may be said to be divine.
Wherefore they bearing the image of Gods authoritie before men in forgiuing or retaining sinnes, you are to honor and obey them as God, whose vicegerents they bee.
Wherefore they bearing the image of God's Authority before men in forgiving or retaining Sins, you Are to honour and obey them as God, whose vicegerents they be.
Neither is this any more, then is commended vnto vs in the example of the Galathians, who receiued the Apostle as an Angell of God, yea as Iesus Christ.
Neither is this any more, then is commended unto us in the Exampl of the Galatians, who received the Apostle as an Angel of God, yea as Iesus christ.
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in which title, though common to all Ministers in a right sense, the vicar of Rome, (though lifting vp himselfe aboue all that is called God) doth chieflie glorie.
in which title, though Common to all Ministers in a right sense, the vicar of Room, (though lifting up himself above all that is called God) does chiefly glory.
Nazianzene, likewise NONLATINALPHABET, the presidents of truth, NONLATINALPHABET, the glorious gardians of mens soules, the foundations of the world, the light of the life,
Nazianzene, likewise, the Presidents of truth,, the glorious guardians of men's Souls, the foundations of the world, the Light of the life,
Hence it is, that in the Scriptures they are said to remit sinnes, to beget men vnto God, and to saue them, &c. 5 NONLATINALPHABET, the stewards of God, to whom are committed the keies of the kingdome of heauen.
Hence it is, that in the Scriptures they Are said to remit Sins, to beget men unto God, and to save them, etc. 5, the Stewards of God, to whom Are committed the keys of the Kingdom of heaven.
yet the Ministers also are said by the Gospel to beget men vnto God, likewise to conuert men vnto God, to open their eyes, to turne them from darknes vnto light,
yet the Ministers also Are said by the Gospel to beget men unto God, likewise to convert men unto God, to open their eyes, to turn them from darkness unto Light,
and from the power of Satan vnto God, to iustifie men, and to remit their sins, to season them as salt, that they do not putrifie in their corruptions, are the proper workes of the blessed Trinitie:
and from the power of Satan unto God, to justify men, and to remit their Sins, to season them as salt, that they do not putrify in their corruptions, Are the proper works of the blessed Trinity:
if to other Christians, they, be sheepe these, Pastors: they, plants; these, plāters: they stones; these, builders: they, houshold seruants; these, stewards of Gods house:
if to other Christians, they, be sheep these, Pastors: they, plants; these, planters: they stones; these, Builders: they, household Servants; these, Stewards of God's house:
if the Priests of the law, in whom notwithstanding appeared a mirror of Gods glorie, are farre surpassed by the Ministers of the Gospel, who haue receiued a more glorious Ministery:
if the Priests of the law, in whom notwithstanding appeared a mirror of God's glory, Are Far surpassed by the Ministers of the Gospel, who have received a more glorious Ministry:
if the spiritual pastors haue a more excellent function, then the ciuill, by how much the heauen is more excellent then the earth, or the soules more pretious then the bodie, as Chrysostome saith:
if the spiritual Pastors have a more excellent function, then the civil, by how much the heaven is more excellent then the earth, or the Souls more precious then the body, as Chrysostom Says:
if the Lord hauing aduanced them aboue the condition of other men, hath made them in some things equall, in some things superiour to the glorious Angels of God:
if the Lord having advanced them above the condition of other men, hath made them in Some things equal, in Some things superior to the glorious Angels of God:
For first, those of the Laitie, by this doctrine may bee throughly perswaded, to esteeme their Ministers worthy of that double honour of reuerence and maintenance, which by the word of God is due vnto them:
For First, those of the Laity, by this Doctrine may be thoroughly persuaded, to esteem their Ministers worthy of that double honour of Reverence and maintenance, which by the word of God is due unto them:
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Yea, the Emperour Iustinian acknowledging, that the Ministrie, & the Magistracie were two principall gifts of God, giueth the precedence to the Ministerie.
Yea, the Emperor Iustinian acknowledging, that the Ministry, & the Magistracy were two principal Gifts of God, gives the precedence to the Ministry.
Neither can it bee, that they, who haue been brought by the Ministerie of the word to the state of grace and saluation, should contemne the Ministers thereof.
Neither can it be, that they, who have been brought by the Ministry of the word to the state of grace and salvation, should contemn the Ministers thereof.
For hee that despiseth the Ministers, despiseth also their Ministerie, by which notwithstanding, as by the ordinarie power of God to our saluation, hee is pleased to saue those that beleeue.
For he that despises the Ministers, despises also their Ministry, by which notwithstanding, as by the ordinary power of God to our salvation, he is pleased to save those that believe.
For seeing they are the Embassadours of God, it cannot bee denied, but that by the iniuries and indignities that are offered to them as Ministers, the Maiestie of God is violated.
For seeing they Are the ambassadors of God, it cannot be denied, but that by the injuries and indignities that Are offered to them as Ministers, the Majesty of God is violated.
Yea, who knoweth not that the persons of Embassadours, are by the law of nations sacred and inuiolable? Because their Embassadours were contumeliously vsed, the ancient Romanes thought it a sufficiēt cause to extinguish Corinth, though the eie of Greece.
Yea, who Knoweth not that the Persons of ambassadors, Are by the law of Nations sacred and inviolable? Because their ambassadors were contumeliously used, the ancient Romans Thought it a sufficient cause to extinguish Corinth, though the eye of Greece.
Dauid likewise reuenged the indignitie offered to his Embassadors, with the ouerthrow of the Ammonites. 2. Sam. 10. Doe earthlie Princes, who are but dust and ashes, reuenge the wrongs offered to their Embassadours;
David likewise revenged the indignity offered to his ambassadors, with the overthrow of the Ammonites. 2. Sam. 10. Doe earthly Princes, who Are but dust and Ashes, revenge the wrongs offered to their ambassadors;
and shall wee thinke, that the Lord of hosts, the God of vengeance wil suffer the indignities offered to his Embassadours, to goe vnpunished? Neuer any man, saith Ignatius, offending in this kind escaped punishment.
and shall we think, that the Lord of hosts, the God of vengeance will suffer the indignities offered to his ambassadors, to go unpunished? Never any man, Says Ignatius, offending in this kind escaped punishment.
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Wherefore the Prophet Hosea, when he would set out in liuelie colours, the desperate wickednesse of the people in his time, he saith, they were like them which contend with the Priest.
Wherefore the Prophet Hosea, when he would Set out in lively colours, the desperate wickedness of the people in his time, he Says, they were like them which contend with the Priest.
The third, a companie of glorious professors, who being indeed vnwilling to pay so much as they ought of dutie, would notwithstanding make God as it were beholding,
The third, a company of glorious professors, who being indeed unwilling to pay so much as they ought of duty, would notwithstanding make God as it were beholding,
But I hope it doth sufficiently appeare by that which hath bin said in commendation of the Ministerie, that the Ministers are well worthie of sufficient maitenance,
But I hope it does sufficiently appear by that which hath been said in commendation of the Ministry, that the Ministers Are well worthy of sufficient maitenance,
Pietie requireth that we should giue vnto God that which is Gods. For God hauing reserued vnto himselfe a portion in all mens goods, he is to be honoured with the same, as Salomon saith:
Piety requires that we should give unto God that which is God's For God having reserved unto himself a portion in all men's goods, he is to be honoured with the same, as Solomon Says:
Equitie requires, that the Ministers, hauing not onely for the furnishing of themselues to the seruice of the Church, spent their time, industrie, and substance;
Equity requires, that the Ministers, having not only for the furnishing of themselves to the service of the Church, spent their time, industry, and substance;
but also when they are furnished, employing their gifts, and spending their strength in the most profitable and necessarie seruice of the Church, should bee liberallie maintained,
but also when they Are furnished, employing their Gifts, and spending their strength in the most profitable and necessary service of the Church, should be liberally maintained,
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And this equitie the holy Ghost prooueth by diuers reasons: 1. Cor. 9. First, à pari, vers. 7. VVho goeth a warfare at his owne cost? who planteth a vineyard,
And this equity the holy Ghost proveth by diverse Reasons: 1. Cor. 9. First, à Pair, vers. 7. Who Goes a warfare At his own cost? who plants a vineyard,
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and eateth not of the fruite therof? or who feedeth a flocke, and eateth not of the milke of the flocke? Therefore by the same reason, Ministers, who are the captaines of the Lords bandes, planters of his vineyard, Pastors of his flocke, are to haue maintenance from the Church.
and Eateth not of the fruit thereof? or who feeds a flock, and Eateth not of the milk of the flock? Therefore by the same reason, Ministers, who Are the Captains of the lords bands, planters of his vineyard, Pastors of his flock, Are to have maintenance from the Church.
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vers. 9. 10. Thirdly, à maieri, the Minister communicateth spiritual things to the people, which are incomparablie of more value then all temporall commodities.
vers. 9. 10. Thirdly, à maieri, the Minister Communicateth spiritual things to the people, which Are incomparably of more valve then all temporal commodities.
Is it then a great matter, saith the Apostle, if we reape your carnall things? vers. 11. Fourthly, à simili, as the Leuiticall Priests for their seruice had liberall maintenance;
Is it then a great matter, Says the Apostle, if we reap your carnal things? vers. 11. Fourthly, à simili, as the Levitical Priests for their service had liberal maintenance;
and they which waite at the Altar, are partakers with the Altar? so also hath the Lord ordained, that they which preach the Gospell, should liue of the Gospell.
and they which wait At the Altar, Are partakers with the Altar? so also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel.
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Now, what and how great this sufficient maintenance is, which as I said, is due to the Ministers, we are not to estimate according to the niggardly conceits of worldlie men,
Now, what and how great this sufficient maintenance is, which as I said, is due to the Ministers, we Are not to estimate according to the niggardly conceits of worldly men,
Seuenthlie, of sacrifices eucharisticall, they had the brest & the shoulder; of others, the shoulder, the two cheekes, and the mawe; of burnt sacrifices, the skinne.
Seuenthlie, of Sacrifices eucharistical, they had the breast & the shoulder; of Others, the shoulder, the two cheeks, and the maw; of burned Sacrifices, the skin.
they were to pay according to the Priestes estimation, and to adde a fifth part. And if any detained any thing, either in whole, or in part, which was holy, and by law due;
they were to pay according to the Priests estimation, and to add a fifth part. And if any detained any thing, either in Whole, or in part, which was holy, and by law due;
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For when the other 12. Tribes were numbred from 20. yeeres and vpward, such onelie as were fit to beare armes, the number of them was six hundred and three thousand, fiue hundred and fiftie.
For when the other 12. Tribes were numbered from 20. Years and upward, such only as were fit to bear arms, the number of them was six hundred and three thousand, fiue hundred and fiftie.
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And therefore when the Lord tooke the Leuites for the first borne of Israel, the odde two hundred seuentie three, were redeemed according to the law, at fiue shekels a man;
And Therefore when the Lord took the Levites for the First born of Israel, the odd two hundred seuentie three, were redeemed according to the law, At fiue shekels a man;
Besides, the meanes of maintenance, which the Clergie of Israel had, descended to their posteritie; and therefore a lesse annuitie might suffice them, because they had a perpetuitie;
Beside, the means of maintenance, which the Clergy of Israel had, descended to their posterity; and Therefore a less annuity might suffice them, Because they had a perpetuity;
beside all the land, which at any time was dedicated vnto God, and (being not redeemed) remained for a perpetuall possession to the Priests? Beside the lands (which many want) we haue scarce any thing but tithes;
beside all the land, which At any time was dedicated unto God, and (being not redeemed) remained for a perpetual possession to the Priests? Beside the Lands (which many want) we have scarce any thing but Tithes;
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But the Priests, to whom our Ministers are answerable, had so many allowances (as you heard) that although they had had no tithes, the proportion of their maintenance had farre exceeded ours.
But the Priests, to whom our Ministers Are answerable, had so many allowances (as you herd) that although they had had no Tithes, the proportion of their maintenance had Far exceeded ours.
I answere, first, that many learned men are of iudgement, that they are morall, as being that part of mens goods which is perpetually due vnto the Lord.
I answer, First, that many learned men Are of judgement, that they Are moral, as being that part of men's goods which is perpetually due unto the Lord.
first, that if not the same maintenance which was assigned to the Priests, then questionlesse a greater is due vnto the Ministers of the Gospell, for the reasons before deliuered:
First, that if not the same maintenance which was assigned to the Priests, then questionless a greater is due unto the Ministers of the Gospel, for the Reasons before Delivered:
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but almost of all Christendome, consecrated vnto God, for the maintenance of the Ministers, they cannot without sacrilege bee alienated, or detained from them.
but almost of all Christendom, consecrated unto God, for the maintenance of the Ministers, they cannot without sacrilege be alienated, or detained from them.
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See Numb. 16. 38. Leuit. 27. 21. 28. Sacrilegious therefore was the alienation of Church liuings by appropriations, which are the bane of the people, and blemish of our Church:
See Numb. 16. 38. Levites 27. 21. 28. Sacrilegious Therefore was the alienation of Church livings by appropriations, which Are the bane of the people, and blemish of our Church:
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what shall we say of them, who haue taken, not the mooueables, but the very patrimonie of the Church? Sacrilegious is the practise of Patrones, who detaine any part of the glebe or tithes,
what shall we say of them, who have taken, not the movables, but the very patrimony of the Church? Sacrilegious is the practice of Patroness, who detain any part of the glebe or Tithes,
and might before the consecration thereof haue kept it to themselues? and is it not much more sacrilegious to detaine that, which wee neuer had right to keepe,
and might before the consecration thereof have kept it to themselves? and is it not much more sacrilegious to detain that, which we never had right to keep,
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and that it is their dutie to honour God, not with the refuse, but with the chiefe of their increase: that to detaine those things which bee consecrated to God,
and that it is their duty to honour God, not with the refuse, but with the chief of their increase: that to detain those things which be consecrated to God,
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Let them consider on the one side, the gracious promises of God made to those who honour him by giuing the due honour of maintenance to his Ministers, as Prou. 3. Honour the Lord with thy riches,
Let them Consider on the one side, the gracious promises of God made to those who honour him by giving the due honour of maintenance to his Ministers, as Prou. 3. Honour the Lord with thy riches,
Let the great and greedie Harpyes set before their eies, the hand writing, which appeared to Belshazzar when he was quaffing in the cuppes of the Temple:
Let the great and greedy Harpies Set before their eyes, the hand writing, which appeared to Belshazzar when he was quaffing in the cups of the Temple:
and let the rest, I meane sacrilegious proprietaries, corrupt Patrons, couetous and vnconscionable parishioners call to mind what befell to Achan, to Gehezi, to Ananias and Sapphira: and as they would auoid their punishment,
and let the rest, I mean sacrilegious proprietaries, corrupt Patrons, covetous and unconscionable parishioners call to mind what befell to achan, to Gehazi, to Ananias and Sapphira: and as they would avoid their punishment,
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And to conclude this point, let those which be in authoritie (as it becommeth the nursing fathers of the Church) imitate the zeale of godlie Nehemiah, who could not cndure the alienation of one chamber of the Priests to the priuate vse of Tobiah. And let our Parliaments, in the name of God, be carefull to auoide that imputation which Paul laieth vpon the Iewes, that howsoeuer in respect of the particulars before mentioned, it may be verified of too many among vs,
And to conclude this point, let those which be in Authority (as it becomes the nursing Father's of the Church) imitate the zeal of godly Nehemiah, who could not cndure the alienation of one chamber of the Priests to the private use of Tobiah. And let our Parliaments, in the name of God, be careful to avoid that imputation which Paul Layeth upon the Iewes, that howsoever in respect of the particulars before mentioned, it may be verified of too many among us,
Thou abhorrest idols, saith he, and doest thou commit sacriledge? And let them know that not onelie to the restitution of impropriations (which at the dissolution of the Abbies ought to haue been made) they still remaine deepelie obliged:
Thou Abhorrest Idols, Says he, and dost thou commit sacrilege? And let them know that not only to the restitution of impropriations (which At the dissolution of the Abbeys ought to have been made) they still remain deeply obliged:
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For though the Pope and Papists had some shew of reason to take from the secular Priests, that which they gaue to the regular, who as they imagined, liued in a state of perfection, whose deuotions were in their conceit the treasures of the Church for the releefe of labouring soules,
For though the Pope and Papists had Some show of reason to take from the secular Priests, that which they gave to the regular, who as they imagined, lived in a state of perfection, whose devotions were in their conceit the treasures of the Church for the relief of labouring Souls,
yet what colour, or shew of reason haue we, by alienating the Church liuings from the Cleargie, to robbe God of his portion, the Ministers of their maintenance, the people of their spirituall,
yet what colour, or show of reason have we, by alienating the Church livings from the Clergy, to rob God of his portion, the Ministers of their maintenance, the people of their spiritual,
I doubt not, but they will say with Paul, And who is sufficient for these things? and be more readie to acknowledge themselues vnworthie to bee Ministers,
I doubt not, but they will say with Paul, And who is sufficient for these things? and be more ready to acknowledge themselves unworthy to be Ministers,
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If they refuse it, because it wanteth either wealth or honor, or because they call into question the lawfulnes of the chiefe places in the Ministerie (which respects haue diuerted many indued with excellent gifts, to the studie of Physicke,
If they refuse it, Because it Wants either wealth or honour, or Because they call into question the lawfulness of the chief places in the Ministry (which respects have diverted many endued with excellent Gifts, to the study of Physic,
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or law either ciuill or common) I would intreate, not onely them, that they would with indifferencie reade that which elsewhere I haue alledged to iustifie the honorable calling of Bishops,
or law either civil or Common) I would entreat, not only them, that they would with indifferency read that which elsewhere I have alleged to justify the honourable calling of Bishops,
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and necessary policie, that places of great reward and eminent honor, should be prouided for those who deserue best, in respect either of the studie and profession of diuinitie,
and necessary policy, that places of great reward and eminent honour, should be provided for those who deserve best, in respect either of the study and profession of divinity,
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and therfore most worthie to be consecrated to the Lord, will ordinarily vndertake this calling, which is exposed to such contempt of the world, subiect to so great a charge as the gardianship of mens soules,
and Therefore most worthy to be consecrated to the Lord, will ordinarily undertake this calling, which is exposed to such contempt of the world, Subject to so great a charge as the guardianship of men's Souls,
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and yet rewarded with small preferment either of maintenance or honor; when other studies, especially that of the law, doth promise vnto them, so rich rewards,
and yet rewarded with small preferment either of maintenance or honour; when other studies, especially that of the law, does promise unto them, so rich rewards,
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It is true, there should bee no comparison in the estimation of a Christian, betweene that profession which respecteth onely outward wealth (especially if you adde the vsuall and personall corruption of them who professe it, who vndertaking all causes that come to hand, seeme to set not only their tongues,
It is true, there should be no comparison in the estimation of a Christian, between that profession which respecteth only outward wealth (especially if you add the usual and personal corruption of them who profess it, who undertaking all Causes that come to hand, seem to Set not only their tongues,
as that we ought in respect thereof to account our selues happie: For being there by made conformable not onlie to the Prophets and Apostles of Christ,
as that we ought in respect thereof to account our selves happy: For being there by made conformable not only to the prophets and Apostles of christ,
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And this (that I may proceede from the worthinesse of the Ministerie, to the worthinesse of the Minister, described vers. 2.) is the vse which the Apostle himselfe maketh in this place.
And this (that I may proceed from the worthiness of the Ministry, to the worthiness of the Minister, described vers. 2.) is the use which the Apostle himself makes in this place.
the other, NONLATINALPHABET Ministerij, the gifts of the Ministerie, wherewith he is to be furnished, NONLATINALPHABET, to diuide the word aright. And these two are vsually ioyned together in the Scriptures, to wit, Thummim and vrim, integritie of life, and light of doctrine; precept, and practise.
the other, Ministerij, the Gifts of the Ministry, wherewith he is to be furnished,, to divide the word aright. And these two Are usually joined together in the Scriptures, to wit, Thummim and urim, integrity of life, and Light of Doctrine; precept, and practise.
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so Moses praying that God would adorne his Priests with sufficiencie, hee craueth these two ; Let thy Thummim & thy vrim be vpon the man of they mercie.
so Moses praying that God would adorn his Priests with sufficiency, he craveth these two; Let thy Thummim & thy urim be upon the man of they mercy.
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But whose doctrine is altogether dissonant from his life, he is, as the Apostle saith, a iarring Cymball. The same hath the Prophet Malachie ioyned together;
But whose Doctrine is altogether dissonant from his life, he is, as the Apostle Says, a jarring Cymbal. The same hath the Prophet Malachi joined together;
Likewise, in his epistles, Paul exhorteth Ministers to retatne faith, that is, sound doctrine, and a good conscience: to attend to themselues and to doctrine: as touching their life, to shew themselues examples of good works: and as touching their Ministerie, to teach sound and vncorrupt dostrine. These two, whosoeuer ioyneth together, that is, whosoeuer shall keepe the Commaundements of God and teach others so to doe, the shall be great in the kingdome of God.
Likewise, in his Epistles, Paul exhorteth Ministers to retatne faith, that is, found Doctrine, and a good conscience: to attend to themselves and to Doctrine: as touching their life, to show themselves Examples of good works: and as touching their Ministry, to teach found and uncorrupt Doctrine. These two, whosoever Joineth together, that is, whosoever shall keep the commandments of God and teach Others so to do, the shall be great in the Kingdom of God.
For the Ministers, they be the light of the world, the salt of the earth, the eies in the bodie of Christ, which is his Church, the guides of the people:
For the Ministers, they be the Light of the world, the salt of the earth, the eyes in the body of christ, which is his Church, the guides of the people:
On the other side, what is a learned Minister, if he be vngodlie? He is nothing, saith Paul, for if I had prophecie, saith he, and knew all mysteries, and alknowledge,
On the other side, what is a learned Minister, if he be ungodly? He is nothing, Says Paul, for if I had prophecy, Says he, and knew all Mysteres, and alknowledge,
Not the people, whom by our example we do more scandalize, then edifie by our doctrine, pulling downe with the left hand, what we set vp with the right, misleading by our life, whom by our doctrine wee would seeme to lead.
Not the people, whom by our Exampl we do more scandalise, then edify by our Doctrine, pulling down with the left hand, what we Set up with the right, misleading by our life, whom by our Doctrine we would seem to led.
then religion by thy doctrine? For what saith thy sillie sheepe in such a case? Surelie if my Pastor were indeed perswaded, that there is a God which wil iudge the world, ren dering to euery man according to his waies;
then Religion by thy Doctrine? For what Says thy silly sheep in such a case? Surely if my Pastor were indeed persuaded, that there is a God which will judge the world, ren dering to every man according to his ways;
But what heare I words, when I see deedes? If my guide goe that way, who am I, that I should not follow him? This is that, which Gregory saith, Cum Pastor per abrupta graditur, ad praecipitium grex sequitur;
But what hear I words, when I see Deeds? If my guide go that Way, who am I, that I should not follow him? This is that, which Gregory Says, Cum Pastor per abrupta graditur, ad praecipitium grex sequitur;
Wherefore, whosoeuer by an vngodly life ouerthroweth his doctrine, hee layeth a stumbling block before the blind, or causeth the blind to erre out of his way, which whosoeuer doth he is accursed:
Wherefore, whosoever by an ungodly life Overthroweth his Doctrine, he Layeth a stumbling block before the blind, or Causes the blind to err out of his Way, which whosoever does he is accursed:
For if we haue nothing to alleadge for our selues in the day of iudgement, but, Lord haue not we prophesied in thy name? we shall receiue this doome, I know you not, depart from me you workers of iniquitie.
For if we have nothing to allege for our selves in the day of judgement, but, Lord have not we prophesied in thy name? we shall receive this doom, I know you not, depart from me you workers of iniquity.
OVr Lord & Sauiour Christ, hauing appeared to Saint Iohn, in a glorious forme, (before described) in the midst of seauen goldē Candlesticks, hauing seauen Stars in his right hand:
Our Lord & Saviour christ, having appeared to Saint John, in a glorious Form, (before described) in the midst of seauen golden Candlesticks, having seauen Stars in his right hand:
shewing, that as by the golden Candlestickes are meant the seauen famous Churches of Asia, viz. Ephesus, Smyrna, and the rest before specified, vers. 11: so the seauen Starres are (that is, doe signifie) the Angelles of those seauen Churches.
showing, that as by the golden Candlesticks Are meant the seauen famous Churches of Asia, viz. Ephesus, Smyrna, and the rest before specified, vers. 11: so the seauen Stars Are (that is, do signify) the Angels of those seauen Churches.
For although it bee a thing agreed vpon among the interpreters both new and old, that by the Angels we are to vnderstand the Pastors or Bishops of the Churches:
For although it be a thing agreed upon among the Interpreters both new and old, that by the Angels we Are to understand the Pastors or Bishops of the Churches:
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Secondly, wee are to consider the quality of their function, and out of the wordes to shewe, that the office and function of Bishops heere meant by Angells, is in this text both approued as lawfull, and commended as excellēt:
Secondly, we Are to Consider the quality of their function, and out of the words to show, that the office and function of Bishops Here meant by Angels, is in this text both approved as lawful, and commended as excellent:
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they hauing this relation to the Churches whereof they are Bishoppes, that where the Churches are compared to Candlesticks, they are presupposed to bee the lightes sette there on, to giue light to all in the house of God:
they having this Relation to the Churches whereof they Are Bishops, that where the Churches Are compared to Candlesticks, they Are presupposed to be the lights Set there on, to give Light to all in the house of God:
and secondly, what manner of preheminence they had in those Churches, in regard wherof they are tearmed the Angels of the Churches. As touching the first:
and secondly, what manner of pre-eminence they had in those Churches, in regard whereof they Are termed the Angels of the Churches. As touching the First:
And that we should not think, they vse the word parish, in so ample a sense as the auncient Fathers and Councilles were wont to vse the worde NONLATINALPHABET, (as after you shall heare):
And that we should not think, they use the word parish, in so ample a sense as the ancient Father's and Councils were wont to use the word, (as After you shall hear):
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they define a Parish to bee a particular, ordinarie, or set Congregation or Christians assembling in one place (as it were in one synagogue) to the solemne worshippe and seruice of God;
they define a Parish to be a particular, ordinary, or Set Congregation or Christians assembling in one place (as it were in one synagogue) to the solemn worship and service of God;
and independent authoritie for ecclesiasticall gouernement of euerie proper visible Church, otherwise called a parish. Thirdly, as for diocesan or prouinciall Bishops, they hold them vnlawfull, & Antichristian:
and independent Authority for ecclesiastical government of every proper visible Church, otherwise called a parish. Thirdly, as for diocesan or provincial Bishops, they hold them unlawful, & Antichristian:
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because forsooth they bee not members of some one onely parish; which in these mens conceipt must needes be the kings owne case. Concerning the second;
Because forsooth they be not members of Some one only parish; which in these men's conceit must needs be the Kings own case. Concerning the second;
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and the Countreyes adioyning (that is to say of Dioceses) notwithstanding the sway of the gouerment they ascribe to the Presbyteries of those Churches, consisting partly of ministers and partly of annuall or Lay-presbyters;
and the Countries adjoining (that is to say of Dioceses) notwithstanding the sway of the government they ascribe to the Presbyteries of those Churches, consisting partly of Ministers and partly of annual or Lay presbyters;
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hauing an authoritie committed to them by the free consent of the rest, to assemble the Presbyters, to moderate the action, to propound matters, to aske voyces, euer pronouncing what the greater part decreeth,
having an Authority committed to them by the free consent of the rest, to assemble the Presbyters, to moderate the actium, to propound matters, to ask voices, ever pronouncing what the greater part decreeth,
I will first proue against both, that there were no lay-gouerning-elders in the primitiue church & that the presbyteries then consisted wholly of ministers.
I will First prove against both, that there were no lay-gouerning-elders in the primitive Church & that the presbyteries then consisted wholly of Ministers.
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And then more particularly against the former sort, that in the first two hundred yeares, the visible Churches (such as they speak of) indued with power of ecclesiasticall gouernement, were dioceses properly, and not parishes:
And then more particularly against the former sort, that in the First two hundred Years, the visible Churches (such as they speak of) endued with power of ecclesiastical government, were dioceses properly, and not Parishes:
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Against the latter, that the Bishop being aduanced to a higher degree of the ministerie, was set aboue the other presbyters, not onely in prioritie of order,
Against the latter, that the Bishop being advanced to a higher degree of the Ministry, was Set above the other presbyters, not only in priority of order,
that, as in the writings of the Apostles, in the auncient Fathers and councils, the word NONLATINALPHABET or Presbyter (noting an Ecclesiasticall person) doth euermore signifie a Minister of Priest (which word,
that, as in the writings of the Apostles, in the ancient Father's and Councils, the word or Presbyter (noting an Ecclesiastical person) does evermore signify a Minister of Priest (which word,
though abused by the Papistes to signifie sacrificing Priests, is the proper english of Presbyter, and from thence deriued:) and therefore question might as wel be made whether there were anie annuall ministers or lay-priests,
though abused by the Papists to signify sacrificing Priests, is the proper english of Presbyter, and from thence derived:) and Therefore question might as well be made whither there were any annual Ministers or Lay-priests,
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as presbyters, (that being also a name, as themselues say, confounded in the Scriptures with Episcopus, and noting a person, who must by the Apostles rule be NONLATINALPHABET):
as presbyters, (that being also a name, as themselves say, confounded in the Scriptures with Episcopus, and noting a person, who must by the Apostles Rule be):
so can ther not any one pregnant testimonie be alledged out of the scriptures, Councils or Fathers, mentioning or meaning any lay, annual, onely-gouerning presbyters:
so can there not any one pregnant testimony be alleged out of the Scriptures, Councils or Father's, mentioning or meaning any lay, annual, only-governing presbyters:
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who remember with what vehemencie this kinde of presbyters hath beene vrged and obtruded vpon vs. For although manie places are vsually alleadged out of the Scriptures and Fathers:
who Remember with what vehemency this kind of presbyters hath been urged and obtruded upon us For although many places Are usually alleged out of the Scriptures and Father's:
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Putting onely this difference, that whereas double honour is due to all ministers for the performāce of their duty in general, (for so Ierome expoundeth these wordes, qui bene praesunt (i. qui implent officium suum: ) yet especially they are to bee honoured for their paines in preaching the word;
Putting only this difference, that whereas double honour is due to all Ministers for the performance of their duty in general, (for so Jerome expoundeth these words, qui bene praesunt (i. qui implent officium suum:) yet especially they Are to be honoured for their pains in preaching the word;
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For NONLATINALPHABET is all one with that phrase of going out and in before others, wherby the conuersation of publike persons in the scriptures is signified.
For is all one with that phrase of going out and in before Others, whereby the Conversation of public Persons in the Scriptures is signified.
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And this is to be vnderstood both of their priuate conuersation (in which sense the word NONLATINALPHABET is vsed Tit. 3. 8. 14. where those which beleeue, are exhorted NONLATINALPHABET, to bee presidents of good workes ) and also of their publike administration.
And this is to be understood both of their private Conversation (in which sense the word is used Tit. 3. 8. 14. where those which believe, Are exhorted, to be Presidents of good works) and also of their public administration.
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Both which the Apostle expresseth in his farewell-sermon to the same Presbyters of Ephesus, of whome hee speaketh to Timothe, Act. 20. 28. which may serue as a cōmentarie to this place.
Both which the Apostle Expresses in his farewell-sermon to the same Presbyters of Ephesus, of whom he speaks to Timothy, Act. 20. 28. which may serve as a commentary to this place.
As if the Apostle had sayd, those Presbyters or Ministers among you, who fulfill their ministerie according to that directiō which at my departure I gaue them, viz. that they should attend to themselues and to the whole flocke, ouer which the holy Ghost had made them ouerseers, (that is NONLATINALPHABET) and more specially, to feede the Church of God which hee hath redeemed with his owne bloud, (that is, to labour in the word and doctrine) let them bee counted worthie of double honour.
As if the Apostle had said, those Presbyters or Ministers among you, who fulfil their Ministry according to that direction which At my departure I gave them, viz. that they should attend to themselves and to the Whole flock, over which the holy Ghost had made them Overseers, (that is) and more specially, to feed the Church of God which he hath redeemed with his own blood, (that is, to labour in the word and Doctrine) let them be counted worthy of double honour.
I come to Ambrose, writing on the first verse of the same Chapter Where the Apostle exhorting Timothie, not to rebuke an elder or aged man, Ambrose giueth this reasō:
I come to Ambrose, writing on the First verse of the same Chapter Where the Apostle exhorting Timothy, not to rebuke an elder or aged man, Ambrose gives this reason:
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Which wordes, whosoeuer vnderstande as giuing testimonie to lay-elders, they wrong Ambrose, in making him against his meaning to testifie that, which hath no warrant either in Scriptures,
Which words, whosoever understand as giving testimony to Lay elders, they wrong Ambrose, in making him against his meaning to testify that, which hath no warrant either in Scriptures,
For, Ambrose himselfe was a Diocesan Bishoppe, and one who laboured as much as anie, not to iustifie (for that needeth not in those times) but to magnifie the calling of Bishoppes;
For, Ambrose himself was a Diocesan Bishop, and one who laboured as much as any, not to justify (for that needs not in those times) but to magnify the calling of Bishops;
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and therefore of such as were not teachers; I answere againe, neither doth this follow: for, doctorum, the learned or teachers, being a common title both to Bishoppes and Presbyters,
and Therefore of such as were not Teachers; I answer again, neither does this follow: for, doctorum, the learned or Teachers, being a Common title both to Bishops and Presbyters,
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wee may easilie conceiue, how the assistance of the Seniors, through not lay-men but Ministers, was grown out of vse, through the default of such as had beene teachers in the Church, either as Presbyters, or as Bishoppes.
we may Easily conceive, how the assistance of the Seniors, through not laymen but Ministers, was grown out of use, through the default of such as had been Teachers in the Church, either as Presbyters, or as Bishops.
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after the greatest number of Presbyters (being now allotted to their seueral titles or charges) were seuered from him: (a liuely resemblaunce whereof remaineth in the Deanes and Chapters of Cathedrall Churches) and nothing almost was done in Church causes without their aduise:
After the greatest number of Presbyters (being now allotted to their several titles or charges) were severed from him: (a lively resemblance whereof remains in the Deanes and Chapters of Cathedral Churches) and nothing almost was done in Church Causes without their advise:
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but as hee ghesseth, it was to bee attributed either to the idlenesse doctorum of the learned or teachers, that is to say, of the Presbyters, who for their owne ease gaue ouer medling in matters appertaining to gouernment;
but as he Guesses, it was to be attributed either to the idleness doctorum of the learned or Teachers, that is to say, of the Presbyters, who for their own ease gave over meddling in matters appertaining to government;
or else to the pride doctorum of the learned or teachers, that is to say, of the Bishoppes, who tooke all vppon themselues, that they alone might seeme to bee somewhat.
or Else to the pride doctorum of the learned or Teachers, that is to say, of the Bishops, who took all upon themselves, that they alone might seem to be somewhat.
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I cannot see, how the excluding of Seniors, and taking the whole burden and imployment vpon themselues, could by Ambrose bee imputed as a matter of sloath or idlenesse, either to the Pastors, excluding the lay Elders;
I cannot see, how the excluding of Seniors, and taking the Whole burden and employment upon themselves, could by Ambrose be imputed as a matter of sloth or idleness, either to the Pastors, excluding the lay Elders;
First, because it beeing a matter of greate trouble, whereby they had no profitte, they prouided for their owne ease, giuinge ouer to intermeddle in those combersome imploymentes, (which was Ambrose his first reason). Secondly, because it grewe needelesse;
First, Because it being a matter of great trouble, whereby they had no profit, they provided for their own ease, giving over to intermeddle in those cumbersome employments, (which was Ambrose his First reason). Secondly, Because it grew needless;
for that the frequent Synodes of Bishops, which in euery Province were assembled, not onely determined many causes, which before were wont by Presbyteries to bee decided:
for that the frequent Synods of Bishops, which in every Province were assembled, not only determined many Causes, which before were wont by Presbyteries to be decided:
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which is, to shew, that in the Apostles times, & in the age following, the Churches, whereof the Bishops are called Angels (or, to vse their words, the visible Churches, endued with power of Ecclesiastical gouernment) were dioceses properly, and not parishes.
which is, to show, that in the Apostles times, & in the age following, the Churches, whereof the Bishops Are called Angels (or, to use their words, the visible Churches, endued with power of Ecclesiastical government) were dioceses properly, and not Parishes.
and such like Cities, we may imagine by that great multitude of Christians which were at Ierusalem; within a few weeks after the death of Christ: 3000. hauing beene converted in one day.
and such like Cities, we may imagine by that great multitude of Christians which were At Ierusalem; within a few weeks After the death of christ: 3000. having been converted in one day.
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the number whereof by Hyginus was augmented, about the yeere 138. In the time of Cornelius, Bishops & Martyr, about the yere 250. there were in the Church of Rome (as himselfe sheweth in an Epistle yet extant in Eusebius ) one, and but one Bishop, 46 Presbyters, 7 Deacons,
the number whereof by Hyginus was augmented, about the year 138. In the time of Cornelius, Bishops & Martyr, about the year 250. there were in the Church of Room (as himself shows in an Epistle yet extant in Eusebius) one, and but one Bishop, 46 Presbyters, 7 Deacons,
and of other Clergie-men 101, of widdowes and other distressed people, aboue 1500: all maintained by the charitable contribution of the Christian people in Rome, which afterwardes he calleth NONLATINALPHABET, a very great and innumerable people.
and of other Clergymen 101, of widow's and other distressed people, above 1500: all maintained by the charitable contribution of the Christian people in Room, which afterwards he calls, a very great and innumerable people.
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and •aults called Cryptae, and other priuate and priuie places, not capable of such multitudes) and you will easily acknowledge, that the Churches which were in the Cities alone, contained many particular congregations,
and •aults called Cryptae, and other private and privy places, not capable of such Multitudes) and you will Easily acknowledge, that the Churches which were in the Cities alone, contained many particular congregations,
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NOw, these Presbyteries in the Apostles times, as the presbyterians cōfesse, had & by divine ordinance ought to haue a President, whom the holy Ghost heere calleth an Angell, and the Fathers, a Bishoppe;
NOw, these Presbyteries in the Apostles times, as the presbyterians confess, had & by divine Ordinance ought to have a President, whom the holy Ghost Here calls an Angel, and the Father's, a Bishop;
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then the Bishoppe, who was set ouer a whole diocese, and not a particular parish, who was president of the presbyterie allotted not to a seuerall parish,
then the Bishop, who was Set over a Whole diocese, and not a particular parish, who was president of the presbytery allotted not to a several parish,
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For, about the yeere 100. and therfore before the death of S. Iohn, Euaristus Bishop of Rome, distinguished the parishes or titles in Rome, and assigned not a presbyterie,
For, about the year 100. and Therefore before the death of S. John, Evaristus Bishop of Rome, distinguished the Parishes or titles in Room, and assigned not a presbytery,
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We may gather out of Eusebius, that before the time of Iulianus, that is, before the yeere 180, diuers particular congregations or churches, were subiect to the Bishoppe of Alexandria. For, in the first yeere (saith hee ) of Commodus, the Bishoprick NONLATINALPHABET, of the Churches in or about Alexandria, was committed to Iulianus,
We may gather out of Eusebius, that before the time of Iulianus, that is, before the year 180, diverse particular congregations or Churches, were Subject to the Bishop of Alexandria. For, in the First year (Says he) of Commodus, the Bishopric, of the Churches in or about Alexandria, was committed to Iulianus,
Neither may we omit that, which Eusebius saith of Titus, and Theodoret both of Titus and also of Timothe, because it also plainely confuteth their newe assertion, who deny, that more particular congregations then one, were subiect to any Bishoppe, within the first two hundred yeeres.
Neither may we omit that, which Eusebius Says of Titus, and Theodoret both of Titus and also of Timothy, Because it also plainly confuteth their new assertion, who deny, that more particular congregations then one, were Subject to any Bishop, within the First two hundred Years.
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and because they remained heathenish for a time after the conversion of the Citie, therefore heathenish people are still called Pagans: Notwithstanding the Bishop and Presbytery of the Citie acknowledging them to belong to their charge, laboured their conversion as soone as they could;
and Because they remained Heathenish for a time After the conversion of the city, Therefore Heathenish people Are still called Pagans: Notwithstanding the Bishop and Presbytery of the city acknowledging them to belong to their charge, laboured their conversion as soon as they could;
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sauing that where the Diocese was large, the Bishop being not able to performe all episcopall duties in all places (things beeing as yet not so well setled) was faine to appoint a Presbyter heere and there, to be NONLATINALPHABET, a country Bishop, who, together with his charge, remained subiect to the Bishop of the Citie, in whose diocese hee was;
Saving that where the Diocese was large, the Bishop being not able to perform all Episcopal duties in all places (things being as yet not so well settled) was feign to appoint a Presbyter Here and there, to be, a country Bishop, who, together with his charge, remained Subject to the Bishop of the city, in whose diocese he was;
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In respect wherof, a diocese cōtained NONLATINALPHABET & NONLATINALPHABET, in this division, signifying, not as the vulgar vse of our English word Parish importeth a particular ordinary congregation, answerable to a Iewish Synagogue,
In respect whereof, a diocese contained &, in this division, signifying, not as the Vulgar use of our English word Parish imports a particular ordinary congregation, answerable to a Jewish Synagogue,
& in that sense (euen after the division of Parishes) is ordinarily vsed in the best writers. One of the anciēt Canons, called the Apostles, appointeth euery Bishop to deale in those matters NONLATINALPHABET, whatsoeuer appertaine to his own See,
& in that sense (even After the division of Parishes) is ordinarily used in the best writers. One of the ancient Canonas, called the Apostles, appoints every Bishop to deal in those matters, whatsoever appertain to his own See,
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For euery Bishop ought to haue authority ouer his owne paroecia, & to haue care NONLATINALPHABET, of the whole region which is subiect to his citie, vsing NONLATINALPHABET and NONLATINALPHABET promiscuously.
For every Bishop ought to have Authority over his own Paroecia, & to have care, of the Whole region which is Subject to his City, using and promiscuously.
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These three points wherof hetherto I haue intreated, are of such euident and vndeniable truth, that Calvin, the first founder of the Presbyterian discipline, doth acknowledge the same.
These three points whereof hitherto I have entreated, Are of such evident and undeniable truth, that calvin, the First founder of the Presbyterian discipline, does acknowledge the same.
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But if the coūtrey which was vnder his Bishopricke, were more large then that hee could sufficiently discharge all the offices of a Bishop in euery place:
But if the country which was under his Bishopric, were more large then that he could sufficiently discharge all the Offices of a Bishop in every place:
First, in that they make the Bishop superior in order onely, & not degree. Secondly, in that they assigne a superioritie or presidentshippe vnto him for a short time, and that by course.
First, in that they make the Bishop superior in order only, & not degree. Secondly, in that they assign a superiority or presidentship unto him for a short time, and that by course.
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acknowledging such onely, as they fancy, for divine. Howbeit, I must needs cōfesse, that reverend Beza, though an earnest patron of the presbyterian discipline,
acknowledging such only, as they fancy, for divine. Howbeit, I must needs confess, that reverend Beza, though an earnest patron of the presbyterian discipline,
Quòd si nunc Anglicanae Ecclesiae, saith hee, &c. But if now the reformed English Churches do persist being vpheld by the authoritie of their Bishoppes and Archbishops (as this hath happened vnto them in our memorie, that they haue had men of that order not onely famous martyrs of God,
Quòd si nunc Anglicanae Ecclesiae, Says he, etc. But if now the reformed English Churches do persist being upheld by the Authority of their Bishops and Archbishop's (as this hath happened unto them in our memory, that they have had men of that order not only famous Martyrs of God,
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And that wee may all say Amen to Beza his wish, I will shew you first in generall, that the Bishoppes or Angells of the primitiue Church, were superior,
And that we may all say Amen to Beza his wish, I will show you First in general, that the Bishops or Angels of the primitive Church, were superior,
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That Bishoppes were superiour to other Ministers in degree, all antiquitie with one consent (if you except Aërius, who for dissenting in this point was accounted an hereticke by Epiphanius and Augustine ) doth acknowledge;
That Bishops were superior to other Ministers in degree, all antiquity with one consent (if you except Aërius, who for dissenting in this point was accounted an heretic by Epiphanius and Augustine) does acknowledge;
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distinguishing three NONLATINALPHABET degrees of Ministers, Bishoppes, Presbyters, Deacons, aunswerable to the high Priest, Priestes and Leuits; making the Bishoppes to be the first degree, Presbyters the second, & Deacons the third.
distinguishing three Degrees of Ministers, Bishops, Presbyters, Deacons, answerable to the high Priest, Priests and Leuits; making the Bishops to be the First degree, Presbyters the second, & Deacons the third.
And such was the difference betweene the degree of a Presbyter and of a Bishoppe, that when Eustathius the Bishoppe of Tyrus sought vpon secrete displeasure to disgrade certaine Bishoppes whom Photius had ordained;
And such was the difference between the degree of a Presbyter and of a Bishop, that when Eustathius the Bishop of Tyre sought upon secret displeasure to disgrade certain Bishops whom Photius had ordained;
To omitte others, let vs heare Ieromes confession, because he vsually is alledged as fauouring the heresie of Aërius. At Alexandria (sayth hee) From Marke the Euangelist vnto Heraclas & Dionysius Bishoppes, euermore the Presbyters hauing chosen one from among themselues,
To omit Others, let us hear Ieromes Confessi, Because he usually is alleged as favouring the heresy of Aërius. At Alexandria (say he) From Mark the Evangelist unto Heraclas & Dionysius Bishops, evermore the Presbyters having chosen one from among themselves,
& in the end of the same Epistle, That we may know, saith he, that the apostolicall traditions are taken out of the old testament, looke what Aaron & his sonnes, and the Leuites were in the Temple, the same let the Bishops, Priests & Deacons challenge in the Church.
& in the end of the same Epistle, That we may know, Says he, that the apostolical traditions Are taken out of the old Testament, look what Aaron & his Sons, and the Levites were in the Temple, the same let the Bishops, Priests & Deacons challenge in the Church.
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the first, Singularitie of preeminence, during life: I left thee, that thou sholdest &c. The second, the power of ordination; that thou shouldest ordaine Presbyters:
the First, Singularity of preeminence, during life: I left thee, that thou Shouldst etc. The second, the power of ordination; that thou Shouldst ordain Presbyters:
As touching the first, whereas there were many Presbyters in one Citie, (as in the time of Cornelius there were 46. in Rome; ) yet there neither was nor might be,
As touching the First, whereas there were many Presbyters in one city, (as in the time of Cornelius there were 46. in Room;) yet there neither was nor might be,
one Timothe at Ephesus, one Titus in Creet, one Epaphroditus in Philippi, one Archippus at Colossa &c. which is a truth that Councilles and Fathers with one consent doe testifie.
one Timothy At Ephesus, one Titus in Treat, one Epaphroditus in Philippi, one Archippus At Colossae etc. which is a truth that Councils and Father's with one consent do testify.
Ruffinus reporteth this Canon out of the Coūcil of Nice, which indeed agreeth with the 8. Canō, Ne in 〈 ◊ 〉 ciuitate duo sint Episcopi, that in one Citie there be not two Bishops.
Ruffinus Reporteth this Canon out of the Council of Nicaenae, which indeed agreeth with the 8. Canon, Ne in 〈 ◊ 〉 ciuitate duo sint Bishops, that in one city there be not two Bishops.
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Ierom writing on the first to the Philippiās saith, Here, by Bishops we vnderstand Presbyters, for in one Citie there could not be more Bishops then one:
Jerom writing on the First to the Philippians Says, Here, by Bishops we understand Presbyters, for in one city there could not be more Bishops then one:
For whence, saith Cyprian haue schismes and heresies risen and doe rise, but whiles the Bishop, who is one and gouerneth the Church, by the proud presumption of some is cōtemned;
For whence, Says Cyprian have schisms and heresies risen and do rise, but while the Bishop, who is one and Governs the Church, by the proud presumption of Some is contemned;
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The like hath Ierome, who sayeth, that vnlesse this singularitie of preeminence bee yeelded to the bishoppe, tot in ecclesi•• efficientur schismata, quot sacerdotes, there will bee so many schismes in the Churches as there bee Priestes.
The like hath Jerome, who Saith, that unless this singularity of preeminence be yielded to the bishop, tot in ecclesi•• efficientur schismata, quot Sacerdotes, there will be so many schisms in the Churches as there be Priests.
after that euerie one sought to drawe disciples after him, toto orbe decretum est, vt vnus de Presbyteris electus superponeretur caeteris, ad quem omnis ecclesiae cura pertineret:
After that every one sought to draw Disciples After him, toto orbe decretum est, vt vnus de Presbyters Electus superponeretur caeteris, ad Whom omnis ecclesiae Cure pertineret:
It was decreede in the whole worlde, that one beeing chosen from among the Presbyters, should bee set ouer the rest in euery Church, vnto whom the whole care of that Church,
It was decreed in the Whole world, that one being chosen from among the Presbyters, should be Set over the rest in every Church, unto whom the Whole care of that Church,
And to this purpose they alleage the courses of the Priests, and the testimony of Ambrose. But, the courses of the Priests make nothing to this purpose.
And to this purpose they allege the courses of the Priests, and the testimony of Ambrose. But, the courses of the Priests make nothing to this purpose.
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for nothing is more euidēt, thē that bishoppes were elected to their places. Ierome, in the two last testimonies which I alledged, witnesseth the same.
for nothing is more evident, them that Bishops were elected to their places. Jerome, in the two last testimonies which I alleged, Witnesseth the same.
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Clemens, 9. Euaristus 8? and so throughout the succession of Bishoppes from the Apostles to the Councill of Nice, and so downeward? Notwithstanding if you will beleeue them, such Bishops as were for a weeke by course (for they suppose it was Hebdoma•ica NONLATINALPHABET) must bee esteemed diuine;
Clemens, 9. Evaristus 8? and so throughout the succession of Bishops from the Apostles to the Council of Nicaenae, and so downward? Notwithstanding if you will believe them, such Bishops as were for a Week by course (for they suppose it was Hebdoma•ica) must be esteemed divine;
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it hath been the receiued opinion in in the Church of God, euen frō the Apostles time vntill our age, that the right of ordination of Presbyters, is such a peculiar prerogatiue of Bishops,
it hath been the received opinion in in the Church of God, even from the Apostles time until our age, that the right of ordination of Presbyters, is such a peculiar prerogative of Bishops,
At Ephesus, there were diuers Presbyters, Acts 20. and so no doubt in Creet ▪ yet the Apostle for this cause substituteth Timothe at Ephesus, & Titus in Creet, that they might ordaine Elders by imposition of hands.
At Ephesus, there were diverse Presbyters, Acts 20. and so no doubt in Treat ▪ yet the Apostle for this cause substituteth Timothy At Ephesus, & Titus in Treat, that they might ordain Elders by imposition of hands.
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Vpon which place especially, they build the authoritie of their presbyteries. But without cause; this place admitting two expositions, neither whereof doth fauour their presbyterie.
Upon which place especially, they built the Authority of their presbyteries. But without cause; this place admitting two expositions, neither whereof does favour their presbytery.
Againe, though it should signifie a companie of Seniors; notwithstanding, this place is so farre from prooving either parishionall Presbyteries (which neuer were,
Again, though it should signify a company of Seniors; notwithstanding, this place is so Far from proving either parishional Presbyteries (which never were,
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or if they had beene, should not haue had authoritie to ordaine him, who was not to serue a parish) or lay presbyteries whatsoeuer, (which Calvin and Beza acknowledge to haue no right to impose handes) as that those Fathers, who expound this place of a company of Elders, vnderstand, heere, the ordination of Timothe to be a bishoppe by the imposition of their handes, who were either bishops, or more then bishoppes;
or if they had been, should not have had Authority to ordain him, who was not to serve a parish) or lay presbyteries whatsoever, (which calvin and Beza acknowledge to have no right to impose hands) as that those Father's, who expound this place of a company of Elders, understand, Here, the ordination of Timothy to be a bishop by the imposition of their hands, who were either Bishops, or more then Bishops;
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Whē a Presbyter or Priest is ordained, the Bishoppe blessing him, or holding his hand vpon his heade, let all the Presbyters also which be present, holde their hands vpon his head, by the Bishops hand.
When a Presbyter or Priest is ordained, the Bishop blessing him, or holding his hand upon his head, let all the Presbyters also which be present, hold their hands upon his head, by the Bishops hand.
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and vsed the helpe of a Presbyter, onely to read the words of consecration and to blesse them, himselfe oculorum dolore derentus, beeing not able to reade for the paine of his eyes:
and used the help of a Presbyter, only to read the words of consecration and to bless them, himself oculorum dolore derentus, being not able to read for the pain of his eyes:
And this is one principall reason whereby Epiphanius prooueth against Aërius the heretick, that the office of a Bishop is a higher degree then that of Presbyters, NONLATINALPHABET, for the functiō of Bishops, is an order generatiue of fathers;
And this is one principal reason whereby Epiphanius proveth against Aërius the heretic, that the office of a Bishop is a higher degree then that of Presbyters,, for the function of Bishops, is an order generative of Father's;
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as that Ierome himselfe, euen where and when hee seeketh to advance the presbyters as high as he can aboue the deacons, doth cōfesse ordination to be peculiar to bishops.
as that Jerome himself, even where and when he seeks to advance the presbyters as high as he can above the Deacons, does confess ordination to be peculiar to Bishops.
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Quid facit excepta ordinatione Episcopus, quod presbyter nō faciat? what doth a bishop excepting ordinatiō, which a presbyter may not do? Where, you are not to vnderstand him,
Quid facit excepta ordinatione Episcopus, quod presbyter non Faciat? what does a bishop excepting ordination, which a presbyter may not do? Where, you Are not to understand him,
but that potestate ordinis, as touching power of order, he is superior onely in ordination. For, that he is superior potestate jurisdictionis, in power of iurisdiction, they euery where acknowledge.
but that potestate Order, as touching power of order, he is superior only in ordination. For, that he is superior potestate jurisdictionis, in power of jurisdiction, they every where acknowledge.
For suppose a church either altogether destitute of a bishoppe, or pestered with such as the popish prelats are, heretical & idolatrous, by whō no orthodoxall Ministers might hope to be ordained;
For suppose a Church either altogether destitute of a bishop, or pestered with such as the popish Prelates Are, heretical & idolatrous, by whom no orthodoxal Ministers might hope to be ordained;
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though not as regular, according to the rules of ordinary church gouernment; yet, as effectual, & as iustifiable, in the want of a bishop. For, seeing the Coūc.
though not as regular, according to the rules of ordinary Church government; yet, as effectual, & as justifiable, in the want of a bishop. For, seeing the Counc.
of Antioch, permitted the licēsed Chorepiscopi, who were but presbyters, to ordain presbyters & deacons in the country, in the local absence of the bishop, to whom with a litle more paines they might haue repaired:
of Antioch, permitted the licensed Chorepiscopi, who were but presbyters, to ordain presbyters & Deacons in the country, in the local absence of the bishop, to whom with a little more pains they might have repaired:
how much more would they haue allowed the same to a company of graue & learned Ministers in the totall want of a bishoppe? Yea, doth not the church of Rome, in her practice allow Chorepiscopos or Suffragans to ordaine? & haue not some learned men among them (in their iudgement) approued the ordination, not of priests alone,
how much more would they have allowed the same to a company of graven & learned Ministers in the total want of a bishop? Yea, does not the Church of Room, in her practice allow Chorepiscopus or Suffragans to ordain? & have not Some learned men among them (in their judgement) approved the ordination, not of Priests alone,
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but of Bishops performed by Presbyters, where no Bishops are to be had? Yea, suppose that the right of ordinatiō doth belong to the power of th' episcopall order:
but of Bishops performed by Presbyters, where no Bishops Are to be had? Yea, suppose that the right of ordination does belong to the power of the Episcopal order:
and that not in foro externo, but in foro conscientiae, •eeding and guiding them by the ministerie of the word and sacraments, and by watching ouer them.
and that not in foro externo, but in foro conscientiae, •eeding and guiding them by the Ministry of the word and Sacraments, and by watching over them.
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Consider therefore the Presbyters, either as they were parts of the Presbyterie assisting the Bishoppe; or as Pastors, seuered from the Bishop, and allotted to their seuerall charges. As touching the former;
Consider Therefore the Presbyters, either as they were parts of the Presbytery assisting the Bishop; or as Pastors, severed from the Bishop, and allotted to their several charges. As touching the former;
What is a Bishoppe else, but such an one as holdeth or menageth the whole power and authoritie aboue all? And writing, a little before his Martyrdome, to the Presbyters of Antioch, where himselfe was Bishoppe, NONLATINALPHABET sayth hee, NONLATINALPHABET.
What is a Bishop Else, but such an one as holds or menageth the Whole power and Authority above all? And writing, a little before his Martyrdom, to the Presbyters of Antioch, where himself was Bishop, say he,.
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and to the like purpose the Councill of Ancyra. As touching Baptisme, Tertullian sayth, The chiefe Priest, which is the Bishop, hath the right of giuing baptisme:
and to the like purpose the Council of Ancyra. As touching Baptism, Tertullian say, The chief Priest, which is the Bishop, hath the right of giving Baptism:
Cypryā findeth fault with the Presbyters of Carthage, where hee was Bishoppe, that they not regarding propositum sibi episcopum, the Bishoppe set ouer them, had receiued some to the communion who had fallen in time of persecution, without warrant from him, though absent.
Cypryā finds fault with the Presbyters of Carthage, where he was Bishop, that they not regarding propositum sibi Bishop, the Bishop Set over them, had received Some to the communion who had fallen in time of persecution, without warrant from him, though absent.
For proofe wherof, what should I tell you of Cyprian, partly assuring Rogatianus a Bishop (who in modesty, hauing been reproched of his Deacon, complained to his fellow Bishoppes) that pro episcopatus vigore & cathedrae authoritate,
For proof whereof, what should I tell you of Cyprian, partly assuring Rogatianus a Bishop (who in modesty, having been reproached of his Deacon, complained to his fellow Bishops) that Pro Episcopate Vigour & Cathedrae authoritate,
and partly aduising him, if the Deacon did persist, hee should either depose or suspend him? Of Ierome, maruelling that the Bishoppe of the Church, where Vigilantius was Presbyter, did not virga apostolica, with the Apostolicke,
and partly advising him, if the Deacon did persist, he should either depose or suspend him? Of Jerome, marvelling that the Bishop of the Church, where Vigilantius was Presbyter, did not virga apostolica, with the Apostolic,
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and with an iron rodde, breake that vnprofitable vessell, and deliuer him vnto the destructiō of his flesh, that his spirit might be safe? Doth not the scripture testifie the same,
and with an iron rod, break that unprofitable vessel, and deliver him unto the destruction of his Flesh, that his Spirit might be safe? Does not the scripture testify the same,
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when the Angel of the Church of Ephesus is commended for examining & not suffering those which said they were Apostles and were not? and contrariwise the Angel of Thyatira reproued for suffering the teachers of the Nicolaitan heresie, who are compared sometimes to Balaam, and sometimes to Iezabell, because they perswaded to fornication & Idolatry? But most plainly doth Paul attribute to Timothe and Titus (who,
when the Angel of the Church of Ephesus is commended for examining & not suffering those which said they were Apostles and were not? and contrariwise the Angel of Thyatira reproved for suffering the Teachers of the Nicolaitan heresy, who Are compared sometime to balaam, and sometime to Jezebel, Because they persuaded to fornication & Idolatry? But most plainly does Paul attribute to Timothy and Titus (who,
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And to Timothe, I requested thee sayth he, to abide still in Ephesus, that thou mayst commaūd some that they do not NONLATINALPHABET teach strange doctrine: 1. Tim. 5. 22. lay not thou hands hastilie on no man,
And to Timothy, I requested thee say he, to abide still in Ephesus, that thou Mayest command Some that they do not teach strange Doctrine: 1. Tim. 5. 22. lay not thou hands hastily on no man,
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neither be thou partaker of other mēs sinnes, keepe thy selfe pure. 1. Tim. 5. 19. 20. Against a Presbyter receiue not thou an accusation, but vnder two or three witnesses;
neither be thou partaker of other men's Sins, keep thy self pure. 1. Tim. 5. 19. 20. Against a Presbyter receive not thou an accusation, but under two or three Witnesses;
them that sinne rebuke openly, &c. On which words, Haeres. 75. Epiphanius inferreth against Aërius, therefore Presbyters are subiect to the Bishop, as to their iudge;
them that sin rebuke openly, etc. On which words, Haeres. 75. Epiphanius infers against Aërius, Therefore Presbyters Are Subject to the Bishop, as to their judge;
so in the Countrey, when the townes & villages were conuerted (which was effected by the Bishop of the Citie & his presbytery.) they had their presbyters by the Bishop appointed vnto them:
so in the Country, when the Towns & villages were converted (which was effected by the Bishop of the city & his presbytery.) they had their presbyters by the Bishop appointed unto them:
being faulty, by him they were censured, according to the qualitie of their offence; by reproofe, putting to silence, suspension, depriuation, excommunication.
being faulty, by him they were censured, according to the quality of their offence; by reproof, putting to silence, suspension, deprivation, excommunication.
whose pastoral care extended it selfe to all euen the remotest parishes in his Diocese, to see them furnished with sufficient Ministers, to prouide that they were soundly taught,
whose pastoral care extended it self to all even the Remotest Parishes in his Diocese, to see them furnished with sufficient Ministers, to provide that they were soundly taught,
and discreetly guided, to reforme abuses notified vnto him, to suppresse schismes, to decide controuersies, to exercise Church-censures against offenders, &c.
and discreetly guided, to reform Abuses notified unto him, to suppress schisms, to decide controversies, to exercise Church censures against offenders, etc.
but that they being angels, & spiritual fathers, to whō, a paternal and pastoral authority is committed ouer the churches, may worthily be honored with the title of Lords. Neither is there such great difference between Master & Lord, that inferior Ministers, which assume to themselues the title of Master, should deny the title of Lord to Bishops.
but that they being Angels, & spiritual Father's, to whom, a paternal and pastoral Authority is committed over the Churches, may worthily be honoured with the title of lords. Neither is there such great difference between Master & Lord, that inferior Ministers, which assume to themselves the title of Master, should deny the title of Lord to Bishops.
For those, who vnderstanding the words of the Apostle, 1. Tim. 3. 1. (that the office of a bishop is NONLATINALPHABET) of the ministery in general, acknowledge it to be both good & excellent;
For those, who understanding the words of the Apostle, 1. Tim. 3. 1. (that the office of a bishop is) of the Ministry in general, acknowledge it to be both good & excellent;
they are so far from granting NONLATINALPHABET, the office of a bishop, properly vnderstood of those, whom the church of God, euer since th' Apostles times, hath peculiarly termed Bishops, to be excellent, that they do not acknowledge it to be good.
they Are so Far from granting, the office of a bishop, properly understood of those, whom the Church of God, ever since the Apostles times, hath peculiarly termed Bishops, to be excellent, that they do not acknowledge it to be good.
I will therefore shew that the function of Bishops is lawful and good, in that they haue divine both institution, being Angels (and therfore sent of God) & approbation, being stars, which Christ holdeth in his right hand.
I will Therefore show that the function of Bishops is lawful and good, in that they have divine both Institution, being Angels (and Therefore sent of God) & approbation, being Stars, which christ holds in his right hand.
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The proposition is of vndoubted truth, and is so acknowledged by Beza. Surely, saith he, if it proceeded from the Apostles, I would be bold to ascribe it wholly,
The proposition is of undoubted truth, and is so acknowledged by Beza. Surely, Says he, if it proceeded from the Apostles, I would be bold to ascribe it wholly,
in which I will proceede as it were by degrees. 1. That gouernment which was generally and perpetually vsed in all Christian churches in the first three hundred yeres after Christ,
in which I will proceed as it were by Degrees. 1. That government which was generally and perpetually used in all Christian Churches in the First three hundred Years After christ,
and his Apostles, and not ordayned by generall councils, was vndoubtedly of apostolicall institution. This proposition, besides that it is Augustines rule, is also of manifest truth.
and his Apostles, and not ordained by general Councils, was undoubtedly of apostolical Institution. This proposition, beside that it is Augustine's Rule, is also of manifest truth.
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That which the whole church obserueth, saith Augustine, and was not instituted by Councills, but alwaies retayned, it is very rightly belieued to haue beene ordained no otherwise but by the authority of the Apostles.
That which the Whole Church observeth, Says Augustine, and was not instituted by Councils, but always retained, it is very rightly believed to have been ordained no otherwise but by the Authority of the Apostles.
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And againe, to dispute whether that which the whole primitiue church throughout the world obserueth, is to be done or not, insolentissimae insan•ae est, it is most insolent madnesse.
And again, to dispute whither that which the Whole primitive Church throughout the world observeth, is to be done or not, insolentissimae insan•ae est, it is most insolent madness.
For, can it enter into the heart of a modest and charitable Christian, to imagine, that all the godly learned Fathers, whereof many had liued and conversed with the Apostles, all the famous Confessors,
For, can it enter into the heart of a modest and charitable Christian, to imagine, that all the godly learned Father's, whereof many had lived and conversed with the Apostles, all the famous Confessors,
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and glorious Martyrs of the primitiue Church, all those pure & orthodoxall churches, planted by the Apostles, did all with one consent, immediatly after the deceasse of the Apostles, cōspire to abolish that forme of gouernmēt, which the Apostles had established,
and glorious Martyrs of the primitive Church, all those pure & orthodoxal Churches, planted by the Apostles, did all with one consent, immediately After the decease of the Apostles, conspire to Abolah that Form of government, which the Apostles had established,
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and (as these men vse to aggravate the matter) to turne Christ out of his kingdome? Or if wee could find in our harts to thinke they were so vngodly (which be it far from vs once to imagine:) yet how is it possible, that al christians, in all places,
and (as these men use to aggravate the matter) to turn christ out of his Kingdom? Or if we could find in our hearts to think they were so ungodly (which be it Far from us once to imagine:) yet how is it possible, that all Christians, in all places,
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but also in setting vp in all places throughout the Christian world, one vniforme gouernment, which they had not receiued from the Apostles? Therefore this proposition also, is of infallible truth.
but also in setting up in all places throughout the Christian world, one uniform government, which they had not received from the Apostles? Therefore this proposition also, is of infallible truth.
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But the gouernment of the churches, by such Bishops as I haue spoken of, was generally and perpetually vsed in all Christian churches, in the first three hundred yeeres after Christ and his Apostles,
But the government of the Churches, by such Bishops as I have spoken of, was generally and perpetually used in all Christian Churches, in the First three hundred Years After christ and his Apostles,
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when I shewed that the Angels or Bb. in the primitiue Church, were diocesan Bb. superior in degree to other Ministers, hauing singularity of preeminence during life,
when I showed that the Angels or Bb. in the primitive Church, were diocesan Bb. superior in degree to other Ministers, having singularity of preeminence during life,
Secondly, by the confession of Ierome, who saith when factions began in the church, toto orbe decretum, it was decreed in the whole world, that one elected from the rest of the Presbyters, should bee set ouer the rest, viz. in euery church, vnto whom the whole care of that church should appertaine,
Secondly, by the Confessi of Jerome, who Says when factions began in the Church, toto orbe decretum, it was decreed in the Whole world, that one elected from the rest of the Presbyters, should be Set over the rest, viz. in every Church, unto whom the Whole care of that Church should appertain,
And in another place, he saith that the church when th' apostles deceassed, in stead of them who had bin fathers, had her children, that is, bishops, who should become Princes or Gouernors in all Lands.
And in Another place, he Says that the Church when the Apostles deceased, in stead of them who had been Father's, had her children, that is, Bishops, who should become Princes or Governors in all Lands.
In omnibus finibus mundi (saith hee) principes ecclesiae. i. episcopi constituti sunt: In all the ends of the world, the princes of the church, that is, Bishops, were ordained or established.
In omnibus finibus mundi (Says he) Princes ecclesiae. i. Bishops constituti sunt: In all the ends of the world, the Princes of the Church, that is, Bishops, were ordained or established.
Fourthly, the successions of Bb. in all the most famous churches, deduced from the Apostles times to the council of Nice, do yet remaine vpon record in the histories & other monumēts of best credit.
Fourthly, the successions of Bb. in all the most famous Churches, deduced from the Apostles times to the council of Nicaenae, do yet remain upon record in the histories & other monuments of best credit.
Neither is any thing objected against this succession, which I hold worth the mentioning. Verily, to a moderate christian, this might seeme a sufficient cōmendation of the episcopal functiō,
Neither is any thing objected against this succession, which I hold worth the mentioning. Verily, to a moderate christian, this might seem a sufficient commendation of the Episcopal function,
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that in the best times of the primitiue church, it was borne of so many thousand godly & learned Bb. receiued in al true churches, approued of al the orthodoxall & learned Fathers, allowed & cōmended of all the famous councils.
that in the best times of the primitive Church, it was born of so many thousand godly & learned Bb. received in all true Churches, approved of all the orthodoxal & learned Father's, allowed & commended of all the famous Councils.
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And the councill of Nice, which was the first generall councill (for vntill the time of Constantine, there was no meanes for assembling a Councill generall) is so far from first ordayning Bishoppes,
And the council of Nicaenae, which was the First general council (for until the time of Constantine, there was no means for assembling a Council general) is so Far from First ordaining Bishops,
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yea, and ratifieth the ancient custome (for so it saith NONLATINALPHABET) of subjecting diuerse prouinces to the Patriarches or Archbishops of Rome, Alexandria, and Antioch, and confirmeth the next place of honour (according to the ancient custome) to the bishop of Ierusalem.
yea, and ratifieth the ancient custom (for so it Says) of subjecting diverse Provinces to the Patriarchs or Archbishop's of Rome, Alexandria, and Antioch, and confirmeth the next place of honour (according to the ancient custom) to the bishop of Ierusalem.
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The gouernement of the Churches, by a paritie of Ministers, and assistance of Lay-Elders in euery parish, was no where in vse in the first three hundred yeares.
The government of the Churches, by a parity of Ministers, and assistance of Lay elders in every parish, was no where in use in the First three hundred Years.
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That gouernement which euen in the Apostles times was vsed in the Apostolicall Churches, and was not contradicted by them, was vndoubtedly of apostolicall institution. This I take for graunted.
That government which even in the Apostles times was used in the Apostolical Churches, and was not contradicted by them, was undoubtedly of apostolical Institution. This I take for granted.
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Besides, it is wel knowen, that the Angel of the church of Smyrna, to whome the second Epistle is directed, was Polycarpus that renowned Martyr, of whom the Church of Smyrna that then was, writeth thus in an Epistle yet extant in Eusebius: Of which elect (say they) this Polycarpe was one in our times,
Beside, it is well known, that the Angel of the Church of Smyrna, to whom the second Epistle is directed, was Polycarp that renowned Martyr, of whom the Church of Smyrna that then was, Writeth thus in an Epistle yet extant in Eusebius: Of which elect (say they) this Polycarp was one in our times,
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And it may well bee supposed, that the Angell of the Church at Ephesus, to whom the first Epistle is directed, was Onesimus. For when Ignatius wrote his Epistles, hee testifieth, that at that time, Onesimus was Bishoppe of Ephesus. Nowe hee wrote,
And it may well be supposed, that the Angel of the Church At Ephesus, to whom the First Epistle is directed, was Onesimus. For when Ignatius wrote his Epistles, he Testifieth, that At that time, Onesimus was Bishop of Ephesus. Now he wrote,
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As, to to the Councill of Nice, Menophantes bishop of Ephesus, Artemidorus of Sardis, Eutychius of Smyrna, &c. to the council of Chalcedon, Stephanus B. of Ephesus, Florentius of Sardis &c. Again, it is with great consent testified by Authors of best credite in the Church of God, that in the Apostles time (reckoning vntill the death of S. Iohn: that is to the yeare of our Lord, 101, or 102), there were not onely Bishops, but also a succession of Bishops in diuerse Churches.
As, to to the Council of Nicaenae, Menophantes bishop of Ephesus, Artemidorus of Sardis, Eutychius of Smyrna, etc. to the council of Chalcedon, Stephanus B. of Ephesus, Florentius of Sardis etc. Again, it is with great consent testified by Authors of best credit in the Church of God, that in the Apostles time (reckoning until the death of S. John: that is to the year of our Lord, 101, or 102), there were not only Bishops, but also a succession of Bishops in diverse Churches.
Iames the iust, Bishoppe of Ierusalem, generally approued, Act. 15. and 21. Gal. 1. 19. Archippus the Bishoppe of Colossa, in respect of his function, approued of Paul Coloss. 4. 17. Antipas, who had beene Bishoppe of Pergamus (as Arethas reporteth) highly commended by the holy Ghost. Apoc. 2. 13. Hereunto adde the confession of Ierome, that when factions began to arise in the Church, some saying I am of Paul, I am of Apollos, I am of Cephas, (which was in the Apostles times, 1. Cor. 1.) it was decreed in the whole world (and therefore by the Apostles;
James the just, Bishop of Ierusalem, generally approved, Act. 15. and 21. Gal. 1. 19. Archippus the Bishop of Colossae, in respect of his function, approved of Paul Coloss. 4. 17. Antipas, who had been Bishop of Pergamos (as Arethas Reporteth) highly commended by the holy Ghost. Apocalypse 2. 13. Hereunto add the Confessi of Jerome, that when factions began to arise in the Church, Some saying I am of Paul, I am of Apollos, I am of Cephas, (which was in the Apostles times, 1. Cor. 1.) it was decreed in the Whole world (and Therefore by the Apostles;
for Ierome himselfe calleth the episcopall function, a tradition Apostolicall) that one being chosen from among the Presbyters, should bee set ouer the rest, &c. Hee also confesseth, that Iames the iust, shortly after the passion of Christ, was made Bishoppe of Ierusalem. And that at Alexandria, euen from Saint Marke (who died fiue or sixe years before Peter and Paul, and after whom there was a succession of three more in the Bishoprick, during the Apostles time) there had been Bishops chosen successiuely.
for Jerome himself calls the Episcopal function, a tradition Apostolical) that one being chosen from among the Presbyters, should be Set over the rest, etc. He also Confesses, that James the just, shortly After the passion of christ, was made Bishop of Ierusalem. And that At Alexandria, even from Saint Mark (who died fiue or sixe Years before Peter and Paul, and After whom there was a succession of three more in the Bishopric, during the Apostles time) there had been Bishops chosen successively.
as though Marke himselfe had not beene Bishippe of Alexandria; Ierome telleth vs elsewhere, that Mark was the first Bishop of the Church at Alexandria.
as though Mark himself had not been Bishippe of Alexandria; Jerome Telleth us elsewhere, that Mark was the First Bishop of the Church At Alexandria.
& they not oppugned, but approued of the Apostles; it followeth therefore, that the gouernement of the churches by Bishops, is of Apostolicall institutiō.
& they not oppugned, but approved of the Apostles; it follows Therefore, that the government of the Churches by Bishops, is of Apostolical Institution.
For there, because shortly after Christes passion, a great number were conuerted to the faith (for wee reade of 3000. conuerted in one day:) and because that was the mother Church,
For there, Because shortly After Christ's passion, a great number were converted to the faith (for we read of 3000. converted in one day:) and Because that was the mother Church,
the Apostles before their dispersion, Statim post passionem domini, straightwayes after the passion of our Lord, ordained Iames the iust, Bishoppe of Ierusalem, as lerome testifieth.
the Apostles before their dispersion, Immediately post passionem domini, straightways After the passion of our Lord, ordained James the just, Bishop of Ierusalem, as lerome Testifieth.
Eusebius reporteth out of Hegesippus, who was neere the Apostles times (as Ierome saith) that to Iames our Lords brother, the throne of the Bishopricke at Ierusalem was committed by the Apostles.
Eusebius Reporteth out of Hegesippus, who was near the Apostles times (as Jerome Says) that to James our lords brother, the throne of the Bishopric At Ierusalem was committed by the Apostles.
Likewise out of Clemens Alexandrinus, hypotopos. 6. that Peter, Iames and Iohn, after the ascension of our Sauiour, did choose Iames the iust, Bishoppe of Ierusalem.
Likewise out of Clemens Alexandrian, hypotopos. 6. that Peter, James and John, After the Ascension of our Saviour, did choose James the just, Bishop of Ierusalem.
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If any obiect (as some haue done) that Iames was ordine, but not gradu, superiour to the Presbyters of the Church at Ierusalem, or that hee was (according to their conceipt) president of the presbyterie for a short time,
If any Object (as Some have done) that James was Order, but not Grade, superior to the Presbyters of the Church At Ierusalem, or that he was (according to their conceit) president of the presbytery for a short time,
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but ouer the presbyters & people of Ierusalem. For indeed the Apostles first ioyntly ruled the Church at Ierusalē; but being to goe into all the world,
but over the presbyters & people of Ierusalem. For indeed the Apostles First jointly ruled the Church At Ierusalē; but being to go into all the world,
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And this is that which Ierome citeth out of Hegesippus. Hegesippus (saith hee) who was neere the Apostles times, in the fift book of his cōmentaries speaking of Iames, sayth, Suscepit Ecclesiā Hiero solymae post apostolos frater Domini Iacobus, cognomento Iustus.
And this is that which Jerome citeth out of Hegesippus. Hegesippus (Says he) who was near the Apostles times, in the fift book of his commentaries speaking of James, say, Suscepit Church Hiero solymae post Apostles frater Domini Iacobus, cognomento Justus.
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For the other point: (to omitte his continuance at Ierusalem, as the superintēdent of that Church testified by the scriptures) the same authors which say hee was Bishoppe, doe also testifie that hee continued so vntill his death.
For the other point: (to omit his Continuance At Ierusalem, as the superintendent of that Church testified by the Scriptures) the same Authors which say he was Bishop, do also testify that he continued so until his death.
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and attending them in cōmon, to gouerne them after a priuate manner, and as it were, in foro conscientiae. But the Episcopall power, which consisteth specially in the right of ordination,
and attending them in Common, to govern them After a private manner, and as it were, in foro conscientiae. But the Episcopal power, which Consisteth specially in the right of ordination,
But when as they were to leaue the churches altogether, either by departure, or by death, (that the churches should not be left fatherlesse, they fulfilled that in Psal. 45. according to Augustine & Ieromes exposition, In stead of fathers, that is, th'apostles, there shall bee children borne vnto thee, whom thou shalt make Princes ouer all the earth;
But when as they were to leave the Churches altogether, either by departure, or by death, (that the Churches should not be left fatherless, they fulfilled that in Psalm 45. according to Augustine & Ieromes exposition, In stead of Father's, that is, Apostles, there shall be children born unto thee, whom thou shalt make Princes over all the earth;
And these, at the first were called, sometimes Angels of the churches, as Apoc. 1. 2. 3. some-times NONLATINALPHABET, praepositi, Rulers. Hebr. 13. 17. (which text in the canons of th' apostles,
And these, At the First were called, sometime Angels of the Churches, as Apocalypse 1. 2. 3. sometimes, Praepositi, Rulers. Hebrew 13. 17. (which text in the Canonas of the Apostles,
& in the second Epistle of Ignatius, as also the name praepositi, in Latine Fathers, from thence is appropriated to Bishops.) some-times, th' apostles of the churches, as succeeding th' apostles in the gouernement of the particular churches:
& in the second Epistle of Ignatius, as also the name Praepositi, in Latin Father's, from thence is appropriated to Bishops.) sometimes, the Apostles of the Churches, as succeeding the Apostles in the government of the particular Churches:
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as, Philip. 2. 25. Epaphroditus, who was the Bishop or Pastor of Philippi, is therefore called their Apostle; as not onely Ambrose; Ierome, Theodoret, but also Calvin teacheth vpon that place,
as, Philip. 2. 25. Epaphroditus, who was the Bishop or Pastor of Philippi, is Therefore called their Apostle; as not only Ambrose; Jerome, Theodoret, but also calvin Teaches upon that place,
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& therfore Ambr. vnderstāds by apostles, in some places of the scripture, bishops, as Eph. 4, 11. & 1. Cor. 12. 28. Apostoli, episcopi sunt. And to the like purpose, Cyprian, Apostolos. i. episcopos et praepositos dominus elegit.
& Therefore Ambrose understands by Apostles, in Some places of the scripture, Bishops, as Ephesians 4, 11. & 1. Cor. 12. 28. Apostles, Bishops sunt. And to the like purpose, Cyprian, Apostles. i. episcopos et Prepositos dominus elegit.
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For, as Theodoret hath wel obserued, on 1. Tim. 3. Intimes past, saith he, they called the same men Presbyters & Bb. and those who now are called Bishops, they named Apostles.
For, as Theodoret hath well observed, on 1. Tim. 3. Intimes past, Says he, they called the same men Presbyters & Bb. and those who now Are called Bishops, they nam Apostles.
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Neither was it long, that the name Episcopus was cōfounded with Presbyter. For, Ignatius, who was a bishop aboue 30. yeeres in th' apostles times, appropriateth the name NONLATINALPHABET, to a Bishop,
Neither was it long, that the name Episcopus was confounded with Presbyter. For, Ignatius, who was a bishop above 30. Years in the Apostles times, appropriateth the name, to a Bishop,
& distinguisheth the three degrees of the Clergy (as the church, euer since the time of th' apostles, hath distinguished thē) by these three names, Bishop, Presbyter, Deacon.
& Distinguisheth the three Degrees of the Clergy (as the Church, ever since the time of the Apostles, hath distinguished them) by these three names, Bishop, Presbyter, Deacon.
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For, by the Epistles of Saint Paule to Timothe and Titus, it is apparant, that hee had ordained Timothe Bishop of Ephesus, & Titus of Creet; The Epistles themselues, beeing the verie patternes and precedents of th' episcopall function.
For, by the Epistles of Saint Paul to Timothy and Titus, it is apparent, that he had ordained Timothy Bishop of Ephesus, & Titus of Treat; The Epistles themselves, being the very patterns and precedents of the Episcopal function.
For, as the Apostle had committed (vnto them episcopall authoritie, both in respect of ordination and jurisdiction, which in th' epistles is presupposed:
For, as the Apostle had committed (unto them Episcopal Authority, both in respect of ordination and jurisdiction, which in the Epistles is presupposed:
And to this purpose describeth how Presbyters & Deacons, whō they were to ordaine, should be qualified. 1. Tim. 3. 2. and 8. Tit. 1. 6. 7. 8. 9.) Secondly, in regard of iurisdiction not onely ouer the people, but also ouer the presbyters;
And to this purpose Describeth how Presbyters & Deacons, whom they were to ordain, should be qualified. 1. Tim. 3. 2. and 8. Tit. 1. 6. 7. 8. 9.) Secondly, in regard of jurisdiction not only over the people, but also over the presbyters;
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appointing them to be both guides & censurers of their doctrine, (as 1. Tim. 1, 3,) I required thee to continue in Ephesus, that thou shouldest commaund some that they teach no strange doctrine ▪ neither that they attend 〈 … 〉, &c. •. Tim. 2, 10, stay prophane• & vaine bablings.
appointing them to be both guides & censurers of their Doctrine, (as 1. Tim. 1, 3,) I required thee to continue in Ephesus, that thou Shouldst command Some that they teach no strange Doctrine ▪ neither that they attend 〈 … 〉, etc. •. Tim. 2, 10, stay prophane• & vain babblings.
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T••. 1, 10, 11, There are many deceiuers, NONLATINALPHABET, whose mouthes thou must stoppe, which subvert whole houses, reaching things which they ought not for filty by lucres sake:
T••. 1, 10, 11, There Are many deceivers,, whose mouths thou must stop, which subvert Whole houses, reaching things which they ought not for filthy by lucres sake:
he straightly chargeth Timothe, that the cōmandements and directions which he gaue him, should be kept inviolable vntill the appearing of our Lord Iesus Christ;
he straightly charges Timothy, that the Commandments and directions which he gave him, should be kept inviolable until the appearing of our Lord Iesus christ;
& therefore not peculiar to extraordinary persons, but by an ordinary deriuation to be cōtinued in those, who are the successors of Timothe and Titus. Now I appeale to al, who haue any iudgement,
& Therefore not peculiar to extraordinary Persons, but by an ordinary derivation to be continued in those, who Are the Successors of Timothy and Titus. Now I appeal to all, who have any judgement,
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whether their supposed Presbyteries (which cōsist of Laymen for the greatest part) or the Bb. which succeeded them in the gouernement of the church, were to be accoūted their successors.
whither their supposed Presbyteries (which consist of Laymen for the greatest part) or the Bb. which succeeded them in the government of the Church, were to be accounted their Successors.
Why but, did bishops indeede succeed Timothe in the gouernment of Ephesus? yes, without question ▪ For (to omit not onely this angel of Ephesus, Apoc. 2. which was one of the next successors vnto Tim. whether it were Onesimus or any other,
Why but, did Bishops indeed succeed Timothy in the government of Ephesus? yes, without question ▪ For (to omit not only this angel of Ephesus, Apocalypse 2. which was one of the next Successors unto Tim. whither it were Onesimus or any other,
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but also Polycrates the B. of Ephesus in the time of Victor, who professeth that he was the 8. bishop of his kinred) in the councill of Chalcedon, Leontius the B. of Magnesia saith, that frō S. Timothe to that time, ther had bine 7. Bb. of Ephesus al ordain'd there.
but also Polycrates the B. of Ephesus in the time of Victor, who Professes that he was the 8. bishop of his kindred) in the council of Chalcedon, Leontius the B. of Magnesia Says, that from S. Timothy to that time, there had bine 7. Bb. of Ephesus all ordained there.
Paule willeth Timothe NONLATINALPHABET, permanere, (the word is significant) to abide still, or continue at Ephesus: and he left Titus not to redresse things in Creet for a brunt, & so to come away;
Paul wills Timothy, permanere, (the word is significant) to abide still, or continue At Ephesus: and he left Titus not to redress things in Treat for a brunt, & so to come away;
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as it were, in reparation, For wheras some thinke that Timothe was commanded Acts, 20, to stay at Ephesus for a short time, only to confirme the church there, being troubled with the sedition raised by Demetrius; they are vtterly deceiued.
as it were, in reparation, For whereas Some think that Timothy was commanded Acts, 20, to stay At Ephesus for a short time, only to confirm the Church there, being troubled with the sedition raised by Demetrius; they Are utterly deceived.
For, Paul appointed, Timothe to continue in Ephesus, NONLATINALPHABET, when himselfe was going into Macedony. But this cannot be vnderstoode of either of those voyages into Macedonia, which are mentioned Acts, 20:
For, Paul appointed, Timothy to continue in Ephesus,, when himself was going into Macedonia. But this cannot be understood of either of those voyages into Macedonia, which Are mentioned Acts, 20:
the first, from Ephesus ▪ after the tumult vvas appeased, Acts, 20, 1. at which time he could not leaue Timothe at Ephesus to settle the christiās after the vp-rore raised by Demetrius; for immediatly before the historie of that tumult, it is said, that hee had sent Timothe before into Macedonia, and himself followed Act. 20. 1. and when he had gone through those partes, (namely of Macedonia ) hee came into Greece, purposing from thence to goe towardes Ierusalem. But vnderstanding that the Iewes laid waite for him hee resolued (that hee might auoyde their ambushments) to returne into Macedonie, and from thence to •ayl towards Ierusalem, trauelling along by the coasts of Asia: in which iourney it is expressely saide, that Timothe accompanied him,
the First, from Ephesus ▪ After the tumult was appeased, Acts, 20, 1. At which time he could not leave Timothy At Ephesus to settle the Christians After the uproar raised by Demetrius; for immediately before the history of that tumult, it is said, that he had sent Timothy before into Macedonia, and himself followed Act. 20. 1. and when he had gone through those parts, (namely of Macedonia) he Come into Greece, purposing from thence to go towards Ierusalem. But understanding that the Iewes laid wait for him he resolved (that he might avoid their ambushments) to return into Macedonia, and from thence to •ayl towards Ierusalem, travelling along by the coasts of Asia: in which journey it is expressly said, that Timothy accompanied him,
and from Philippi with others went before him to Troas, and to Assos, from whence hee accompanied him to Miletum; whether the Apostle sent for the Presbyters of Ephesus. Seeing therefore Paul appointed Timothe to stay at Ephesus, when himselfe was going into Macedonia; & in all those iourneyes into Macedonia mentioned in the Acts, viz. cap. 16. 19. 20, Timothe was with him in Macedonia; and forasmuch as hee went no more thither vntill hee had beene at Rome: it is apparant therfore that this iourney happened in Paules peregrinations,
and from Philippi with Others went before him to Troas, and to Assos, from whence he accompanied him to Miletus; whither the Apostle sent for the Presbyters of Ephesus. Seeing Therefore Paul appointed Timothy to stay At Ephesus, when himself was going into Macedonia; & in all those journeys into Macedonia mentioned in the Acts, viz. cap. 16. 19. 20, Timothy was with him in Macedonia; and forasmuch as he went no more thither until he had been At Room: it is apparent Therefore that this journey happened in Paul's Peregrinations,
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after his departure frō Rome; when he hauing staid there aboue two years, was at length dismissed and set at libertie by Nero, in the 4. of his reigne, which was the 57. yeare of grace.
After his departure from Room; when he having stayed there above two Years, was At length dismissed and Set At liberty by Nero, in the 4. of his Reign, which was the 57. year of grace.
Now, the historie of the Actes of the Apostles ending with Paules first being at Rome, the rest of his acts in the 9. yeares following, cannot otherwise bee knowen but by those his Epistles which were written in that time,
Now, the history of the Acts of the Apostles ending with Paul's First being At Rome, the rest of his acts in the 9. Years following, cannot otherwise be known but by those his Epistles which were written in that time,
& other monuments of Antiquity, which testifie that Paul ordained Timothe Bishoppe of Ephesus, and Titus of Creet. Wherunto wee may adde the credible testimonie of diuerse authors, who report, that Timothe and Titus, as they liued,
& other monuments of Antiquity, which testify that Paul ordained Timothy Bishop of Ephesus, and Titus of Treat. Whereunto we may add the credible testimony of diverse Authors, who report, that Timothy and Titus, as they lived,
Iames the Apostle was Bishoppe of Ierusalem, and diuerse of the Apostles (which also may bee verefied of the Euangelists) when they ceased from their peregrination, became Bishops of certaine Churches,
James the Apostle was Bishop of Ierusalem, and diverse of the Apostles (which also may be verified of the Evangelists) when they ceased from their peregrination, became Bishops of certain Churches,
The supposed Euangelisticall function of Timothe and Titus, was to ende with their persons, and admitted no succession, being (as thēselues •each) both extrordinarie and temporarie. but the function and Authoritie which they had,
The supposed Evangelical function of Timothy and Titus, was to end with their Persons, and admitted no succession, being (as themselves •each) both extraordinary and temporary. but the function and authority which they had,
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as being assigned to certaine Churches, viz. of Ephesus and Creete, (consisting specially in the power of ordination and jurisdiction) was not to ende with their persons,
as being assigned to certain Churches, viz. of Ephesus and Crete, (consisting specially in the power of ordination and jurisdiction) was not to end with their Persons,
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if whiles the Apostles themselues liued, it was necessarie, that they should substitute in the Churches alreadie planted, such as Timothe, and Titus, furnished with episcopall power:
if while the Apostles themselves lived, it was necessary, that they should substitute in the Churches already planted, such as Timothy, and Titus, furnished with Episcopal power:
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then much more, after their decease, haue the Churches need of such gouernours.) Therefore the function and authoritie, which Timothe and Titus had, as being assigned to Ephesus and Creet, was not extraordinarie and Euangelisticall;
then much more, After their decease, have the Churches need of such Governors.) Therefore the function and Authority, which Timothy and Titus had, as being assigned to Ephesus and Treat, was not extraordinary and Evangelical;
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For, that Timothe was Bishoppe of Ephesus, and Titus of Creet, it appeareth not onely by the subscriptions, annexed to the ende of the Epistle to Titus, and second to Timothe: but also by the generall consent of the auncient fathers, and histories of the Church.
For, that Timothy was Bishop of Ephesus, and Titus of Treat, it appears not only by the Subscriptions, annexed to the end of the Epistle to Titus, and second to Timothy: but also by the general consent of the ancient Father's, and histories of the Church.
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Eusebius reporteth out of the ecclesiasticall histories which were before his time, that Timothe first had the Bishopricke of the Church at Ephesus, and Titus of the Churches in Creet.
Eusebius Reporteth out of the ecclesiastical histories which were before his time, that Timothy First had the Bishopric of the Church At Ephesus, and Titus of the Churches in Treat.
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The Author of the book, which goeth vnder the name of Dionysius Areopagita, dedicating his treati•e de diuinis nominib. to Timothe the Bishoppe of Ephesus, doth at the least signifie, that in his time it was a thing confessed, that Timothe was Bishoppe of Ephesus. The Catalogue of Ecclesiasticall writers, which is in Ierome, reporteth, that Timothe was ordained of blessed Paul Bishoppe of the Ephesians, and that Titus was Bishoppe of Creete. The same is testified by Ambrose, praefat. in. 1. Tim. & praefat.
The Author of the book, which Goes under the name of Dionysius Areopagite, dedicating his treati•e de Diuinis nominib. to Timothy the Bishop of Ephesus, does At the least signify, that in his time it was a thing confessed, that Timothy was Bishop of Ephesus. The Catalogue of Ecclesiastical writers, which is in Jerome, Reporteth, that Timothy was ordained of blessed Paul Bishop of the Ephesians, and that Titus was Bishop of Crete. The same is testified by Ambrose, Praeface. in. 1. Tim. & Praeface.
1. by Epiphanius, haeres. 75. by Gregorie the great, Pastoral. part. 2. cap. 11. by Polycrates apud Antoninum part. 1. tit. 6. cap. 28. §. 6. by Oecumenius in Ephes. 4. & in 1. Tim. 1. & •.
1. by Epiphanius, haeres. 75. by Gregory the great, Pastoral. part. 2. cap. 11. by Polycrates apud Antoninum part. 1. tit. 6. cap. 28. §. 6. by Oecumenius in Ephesians 4. & in 1. Tim. 1. & •.
in 1. Tim. & in 2. Tim. 1. by Nicephorus, lib. 2. c. 34. by Isidorus, de vita & morte sanctorum 87. 88. To these two mentioned in the Scriptures, wee may adde others out of other the most auncient recordes of the Church, wherof some were made by Peter and Paul, some by Iohn the Euangelist, some by diuerse of the Apostles.
in 1. Tim. & in 2. Tim. 1. by Nicephorus, lib. 2. c. 34. by Isidorus, de vita & morte sanctorum 87. 88. To these two mentioned in the Scriptures, we may add Others out of other the most ancient records of the Church, whereof Some were made by Peter and Paul, Some by John the Evangelist, Some by diverse of the Apostles.
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but neither of them professing themselues Bishop of Rome ) about the year of our Lord 56, ordayned Linus the bishoppe of Rome; who continued Bishoppe there ten years before the death of Paul, and twelue yeares after.
but neither of them professing themselves Bishop of Room) about the year of our Lord 56, ordained Linus the bishop of Room; who continued Bishop there ten Years before the death of Paul, and twelue Years After.
namely, that the blessed Apostles Peter and Paul, the founders and instructors of the Church of Rome, Lino episcopatum administrandae ecclesiae tradiderunt, committed the Bishopricke and administration of that Church to Linus:
namely, that the blessed Apostles Peter and Paul, the founders and instructors of the Church of Rome, Lino Episcopate administrandae ecclesiae tradiderunt, committed the Bishopric and administration of that Church to Linus:
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after whom followed, successiuely, Anacletus, and then Clemens; as not onely Irenaeus, and Eusebius (who saith, that he was the third after Paule and Peter:
After whom followed, successively, Anacletus, and then Clemens; as not only Irnaeus, and Eusebius (who Says, that he was the third After Paul and Peter:
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For although this be not certainely knowen, whither Peter leauing Rome, did take Marke with him into Egypt, and ordayned him there, (as Nicephorus writeth,
For although this be not Certainly known, whither Peter leaving Room, did take Mark with him into Egypt, and ordained him there, (as Nicephorus Writeth,
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and as wee may well thinke, if by Babylon where Marke was with him, 1. Pet. 5. 13. we vnderstand Babylon in Egypt, ) or whether he did send him thither from other parts, as others testifie;
and as we may well think, if by Babylon where Mark was with him, 1. Pet. 5. 13. we understand Babylon in Egypt,) or whither he did send him thither from other parts, as Others testify;
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In the eight year of Nero his reigne, saith Eusebius (that is 4. or 5. years before Pet. death) Anianus succeeded Marke the Euangelist in the Church of Alexandria, being a religious man and euery way admirable.
In the eight year of Nero his Reign, Says Eusebius (that is 4. or 5. Years before Pet. death) Anianus succeeded Mark the Evangelist in the Church of Alexandria, being a religious man and every Way admirable.
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Hierome saith, that the second Euangelist is Mark, interpres Apostoli Petri, & Alexandrinae Ecclesiae primus episcopus, the interpreter of Peter the Apostle,
Jerome Says, that the second Evangelist is Mark, Interpret Apostles Petri, & Alexandrinae Ecclesiae primus episcopus, the interpreter of Peter the Apostle,
And againe, that Marke hauing established the Church at Alexandria, died in the eight yeare of Nero, and was buried at Alexandria, Anianus succeeding him:
And again, that Mark having established the Church At Alexandria, died in the eight year of Nero, and was buried At Alexandria, Anianus succeeding him:
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& in another place, that at Alexandria, euen from Marke the Euangelist, there had alwayes Bishops beene elected &c. Dorotheus also sayeth, that Marke was the first Bishoppe of Alexandria, and that hee was martyred and buryed there.
& in Another place, that At Alexandria, even from Mark the Evangelist, there had always Bishops been elected etc. Dorotheus also Saith, that Mark was the First Bishop of Alexandria, and that he was martyred and buried there.
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and kinsmen of our Sauiour Christ, which yet were remaining, assēbled themselues from al parts, and hauing consulted among themselues, whom they should think worthy to succeed Iames;
and kinsmen of our Saviour christ, which yet were remaining, assembled themselves from all parts, and having consulted among themselves, whom they should think worthy to succeed James;
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To these I will adde Smyrna, because thereof there is most euident proofe: namely, that S. Iohn th' apostle, ordayned Polycarpe the bishop of that church.
To these I will add Smyrna, Because thereof there is most evident proof: namely, that S. John the apostle, ordained Polycarp the bishop of that Church.
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And more particularly, that he was ordayned by Saint Iohn, not only Tertullian doth acknowledge: (for, hauing saide that the churches were able to shew, that their first bishop was ordained by some of the Apostles;
And more particularly, that he was ordained by Saint John, not only Tertullian does acknowledge: (for, having said that the Churches were able to show, that their First bishop was ordained by Some of the Apostles;
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And not to mention any more particulars, the most ancient Writers, who liued next the Apostles times, doe witnesse, that Iohn, after his returne from exile, ordained Bishops in diuers places, according to the direction of the holy Ghost.
And not to mention any more particulars, the most ancient Writers, who lived next the Apostles times, do witness, that John, After his return from exile, ordained Bishops in diverse places, according to the direction of the holy Ghost.
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Likewise Tertulliā professeth, that th' apostolick churches could shew the order of their bishops, so running along by successions from the beginning, that their first Bishop had for their founder and ancecessor, one of the Apostles,
Likewise Tertulliā Professes, that the apostolic Churches could show the order of their Bishops, so running along by successions from the beginning, that their First Bishop had for their founder and ancecessor, one of the Apostles,
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First, where he saith, vntill factions did arise in the church, some saying, I am of Paule, I am of Apollo, &c. the churches were gouerned by the common counsell of the Presbyters:
First, where he Says, until factions did arise in the Church, Some saying, I am of Paul, I am of Apollo, etc. the Churches were governed by the Common counsel of the Presbyters:
But when they began to draw disciples after them, namely, such as themselues had baptized, it was agreed in the whole world, &c. I answere, first, that this speech of Ierome, in respect of the church at Ierus. is vntrue:
But when they began to draw Disciples After them, namely, such as themselves had baptised, it was agreed in the Whole world, etc. I answer, First, that this speech of Jerome, in respect of the Church At Jerusalem. is untrue:
that which he saith, neither proueth that the office of Bb. & presbyters were cōfoūded (which notwithstanding seemeth to haue bin his scope by that which followeth in the same place) neither doth it hinder,
that which he Says, neither Proves that the office of Bb. & presbyters were confounded (which notwithstanding seems to have been his scope by that which follows in the same place) neither does it hinder,
but that the distinct office of Bb. is of apostolicall institutiō. It is true, that for a time the Presbyters by common counsell gouerned the churches,
but that the distinct office of Bb. is of apostolical Institution. It is true, that for a time the Presbyters by Common counsel governed the Churches,
but the office and authoritie of the Bishop, was as yet in the Apostles; The Presbyters beeing such then vnder the Apostles, as they were afterwards, vnder the Bishop.
but the office and Authority of the Bishop, was as yet in the Apostles; The Presbyters being such then under the Apostles, as they were afterwards, under the Bishop.
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Whē? when factions began to spring in the church, saith Ierome, some saying I am of Paule, I am of Apollo, I am of Cephas, which was in the Apostles time, 1. Corin. 1. and it were fonde to imagine, that factions did not begin till after their time.
When? when factions began to spring in the Church, Says Jerome, Some saying I am of Paul, I am of Apollo, I am of Cephas, which was in the Apostles time, 1. Corin. 1. and it were fond to imagine, that factions did not begin till After their time.
By whom? Ierome hath told vs, when, and by whom, Iames was made bishop of Ierusalem, Marke of Alexandria, Timothe of Ephesus, Polycarpe of Smyrna, &c. To what end? to avoyde schisme, saith Ierome: And therfore, for the same end to be retained, as hee doth also acknowledge.
By whom? Jerome hath told us, when, and by whom, James was made bishop of Ierusalem, Mark of Alexandria, Timothy of Ephesus, Polycarp of Smyrna, etc. To what end? to avoid Schism, Says Jerome: And Therefore, for the same end to be retained, as he does also acknowledge.
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The Bishop vsing the advise of the Presbyters (though not to bee over-ruled by them) vntill their advise and assistance, to themselues seeming troublesome,
The Bishop using the Advice of the Presbyters (though not to be overruled by them) until their Advice and assistance, to themselves seeming troublesome,
& therfore Bb. are to know, that they be greater thē Presbyters, rather by the custome of the church, thē by the truth of divine disposition. I answere:
& Therefore Bb. Are to know, that they be greater them Presbyters, rather by the custom of the Church, them by the truth of divine disposition. I answer:
where Ierome saith Episcopus and Presbyter is all one, he is to be vnderstood in respect of the names, which he proueth, by many testimonies, to be confounded in the writings of th' apostles.
where Jerome Says Episcopus and Presbyter is all one, he is to be understood in respect of the names, which he Proves, by many testimonies, to be confounded in the writings of the Apostles.
when he saith, according to the names of honour, in which the vse of the church hath prevailed, Episcopatus est maior Presbyterio; that is, Episcopatus, Bishop-ship, is a name of greater honour then Presbyterium, Priesthood. But if you think that Ierome, in affection towards his owne degree, (which hee sought to set as high aboue the deacons as he could, who at that time beganne to compare with the Presbyters) did meane, that the functions,
when he Says, according to the names of honour, in which the use of the Church hath prevailed, Episcopate est maior Presbytery; that is, Episcopate, Bishop-ship, is a name of greater honour then Presbyterium, Priesthood. But if you think that Jerome, in affection towards his own degree, (which he sought to Set as high above the Deacons as he could, who At that time began to compare with the Presbyters) did mean, that the functions,
If his meaning should be, that the superioritie of Bishops ouer Presbyters, though it be an apostolicall tradition (as him-selfe calleth it) yet notwithstanding, is not directlie of diuine institution;
If his meaning should be, that the superiority of Bishops over Presbyters, though it be an apostolical tradition (as himself calls it) yet notwithstanding, is not directly of divine Institution;
although there be smal difference between these two (as I vnderstand divine institution) because what th' apostles did in the executiō of their apostolical function, they did by direction of the holy Ghost,
although there be small difference between these two (as I understand divine Institution) Because what the Apostles did in the execution of their apostolical function, they did by direction of the holy Ghost,
For he was made bishop by prophecy, 1. Tim. 4. How is that? NONLATINALPHABET, thou wast made bishop saith Chrysostome, not by humane suffrage, but by prophecy, that is, by divine reuelation, saith Theodoret. That is, spiritu sancto iubente, by the cōmandemēt of the holy Ghost, saith Theophyl. NONLATINALPHABET, saith Oecumenius, NONLATINALPHABET, for by the appointment of the holy Ghost, Bb. were made, & not at rādon.
For he was made bishop by prophecy, 1. Tim. 4. How is that?, thou wast made bishop Says Chrysostom, not by humane suffrage, but by prophecy, that is, by divine Revelation, Says Theodoret That is, spiritu sancto iubente, by the Commandment of the holy Ghost, Says Theophylact., Says Oecumenius,, for by the appointment of the holy Ghost, Bb. were made, & not At random.
By whom was Archippus made Bishop of Colossa? see Col. 4. 17. Where Paule vsing the same exhortation to him, which hee gaue to Timothe the Bishop of Ephesus 2. Tim. 4. namely that hee should fulfill his ministery, hee addeth, which thou hast receiued in the Lord;
By whom was Archippus made Bishop of Colossae? see Col. 4. 17. Where Paul using the same exhortation to him, which he gave to Timothy the Bishop of Ephesus 2. Tim. 4. namely that he should fulfil his Ministry, he adds, which thou hast received in the Lord;
Secondly, that they are commended vnder the name of Starres; to signifie both the preeminence of dignitie which they haue in this life (for the Starres are the crowne of the Church, Apoc. 12.) and also the prerogatiue of glorie which they shall haue in the world to come,
Secondly, that they Are commended under the name of Stars; to signify both the preeminence of dignity which they have in this life (for the Stars Are the crown of the Church, Apocalypse 12.) and also the prerogative of glory which they shall have in the world to come,
but that it onely is lawfull? This inference I referre to their consideration who hauing fancied that the Presbyteriall plot-forme is commended vnto vs in the scriptures;
but that it only is lawful? This Inference I refer to their consideration who having fancied that the Presbyterial plot-form is commended unto us in the Scriptures;
doe therfore vrge the same vpon vs, as perpetually and vnchaungeably necessarie in all Churches. As for others, who being of better temper, doe so commend their forme of discipline,
do Therefore urge the same upon us, as perpetually and unchangeably necessary in all Churches. As for Others, who being of better temper, do so commend their Form of discipline,
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as hauing not onely the warrant of Scripture for the first institution, but also the perpetuall practice of the Church from the Apostles time to our age, for the continuance of it:
as having not only the warrant of Scripture for the First Institution, but also the perpetual practice of the Church from the Apostles time to our age, for the Continuance of it:
notwithstandinge, wee doubt not, but where this may not bee had, others may bee admitted; neither doe we denie, but that siluer is good, though gould be better.
notwithstanding, we doubt not, but where this may not be had, Others may be admitted; neither do we deny, but that silver is good, though gold be better.
But some will say, the protestants, which were the blessed instrumentes of GOD for the reformation of religion in this last age, are thought to haue preferred the other discipline by presbyteries, before this by Bishops:
But Some will say, the protestants, which were the blessed Instruments of GOD for the Reformation of Religion in this last age, Are Thought to have preferred the other discipline by presbyteries, before this by Bishops:
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Notwithstanding, when together with it they could not enioy the profession of the Gospell, (such was the obstinacie and tyranny of the Popish Prelates:) they were forced with the losse of the episcopall gouernement, to redeeme the most pretious iewell of the Gospell;
Notwithstanding, when together with it they could not enjoy the profession of the Gospel, (such was the obstinacy and tyranny of the Popish Prelates:) they were forced with the loss of the Episcopal government, to Redeem the most precious jewel of the Gospel;
Which losse, notwithstanding, they endeuoured to repaire in some places, by renewing the function of Bishoppes and Arch-bishoppes, vnder the names of superintendents,
Which loss, notwithstanding, they endeavoured to repair in Some places, by renewing the function of Bishops and Archishops, under the names of superintendents,
and generall superintendents, as in Germanie. In others, where that could not bee done, either because the Popish Bishoppes were still countenanced by the ciuil magistrate,
and general superintendents, as in Germany. In Others, where that could not be done, either Because the Popish Bishops were still countenanced by the civil magistrate,
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as in France; or because the form of ciuil gouernment being after the expulsion of the B. changed into a popular state, could no more endure the gouernment of a Bishop,
as in France; or Because the from of civil government being After the expulsion of the B. changed into a popular state, could no more endure the government of a Bishop,
then Rome after the expulsion of Tarquinius the regiment of a King, as at Geneua: they were forced to bring in that forme of gouernment, which is next the best,
then Room After the expulsion of Tarquinius the regiment of a King, as At Geneva: they were forced to bring in that Form of government, which is next the best,
But, as in those places, where orthodoxall Bishoppes could not bee had, presbyters were wisely brought in, (for any gouernment whatsoeuer, is better then none at all:) so are they verie inconsideratly obtruded on those Churches, where Bishops, most soundly professing the Gospell of Christ, are established;
But, as in those places, where orthodoxal Bishops could not be had, presbyters were wisely brought in, (for any government whatsoever, is better then none At all:) so Are they very inconsiderately obtruded on those Churches, where Bishops, most soundly professing the Gospel of christ, Are established;
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especially, considering that the gouernment by Bishoppes, is not onely simplie good and lawfull; but also in comparison, to bee preferred before theirs, as hauing better warrant.
especially, considering that the government by Bishops, is not only simply good and lawful; but also in comparison, to be preferred before theirs, as having better warrant.
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then are we bound in cōscience, first, to reuerence their persons, & as the Apostle exhorteth the Philippians, to haue them in honour, as spirituall fathers;
then Are we bound in conscience, First, to Reverence their Persons, & as the Apostle exhorteth the Philippians, to have them in honour, as spiritual Father's;
For, seeing they bee Starres in Christs right hand, they may be assured whiles they receiuing their light frō him, who is the Sunne of righteousnes, do shine vnto his people in the light of doctrine,
For, seeing they be Stars in Christ right hand, they may be assured while they receiving their Light from him, who is the Sun of righteousness, do shine unto his people in the Light of Doctrine,
& of a godly life, they shall be protected frō euill (for who shal be able to plucke them out of his right hand?) and also be preserued, both from falling with the falling starres,
& of a godly life, they shall be protected from evil (for who shall be able to pluck them out of his right hand?) and also be preserved, both from falling with the falling Stars,
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that they acknowledging themselues as Angels, entrusted with the custody and gardianship of Gods people, may faithfully, cheerefully, vprightly, discharge the trust reposed in them;
that they acknowledging themselves as Angels, Entrusted with the custody and guardianship of God's people, may faithfully, cheerfully, uprightly, discharge the trust reposed in them;
and as Angels sent frō God for the good of those who shal inherit saluation, they may faithfully and zealously seeke the glory of God, from whom they are sent, in the saluation of his chosen, for whom they are sent:
and as Angels sent from God for the good of those who shall inherit salvation, they may faithfully and zealously seek the glory of God, from whom they Are sent, in the salvation of his chosen, for whom they Are sent:
Chrysost. hom. 10. in 1. Tim. Oecumen in 1. Tim. 5. The Epistles to Timothie and Titus, are precedents for Bishops ▪ and are as Tertullian saith, de ecclesiastico statu compositae. aduers. Marcion. lib. 5. in fine.
Chrysostom hom. 10. in 1. Tim. Oecumen in 1. Tim. 5. The Epistles to Timothy and Titus, Are precedents for Bishops ▪ and Are as Tertullian Says, the Ecclesiastic Statu compositae. aduers. Marcion. lib. 5. in fine.
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Chrysost. hom. 10. in 1. Tim. Non absque ratione Paulus huiusmodi monitis vtitur, quia Timoth•• ipsi cura incumbebal Episcopos ordinandi, sicut & Tito. Conferre with this place, Tit. 1. 56
Chrysostom hom. 10. in 1. Tim. Non absque ratione Paulus huiusmodi Monitis vtitur, quia Timoth•• ipsi Cure incumbebal Episcopos ordinandi, sicut & Tito. Confer with this place, Tit. 1. 56
Theod•r. in. 1. Tim. 3. Etiamsi presbyteris has leges cōstituis diuinu• Apostolus, clarum est quòd eas op•rtet primos seruare Episcopos, vt qui maiorem sint dignitat•• assecuti.
Theod•r. in. 1. Tim. 3. Even if Presbyters has leges cōstituis diuinu• Apostles, clarum est quòd eas op•rtet primos seruare Episcopos, vt qui maiorem sint dignitat•• assecuti.
Maxima quidem in omnibus sunt dona Dei à superna collata clementia, sacerdotium & impcoium: & illud quidem diuinie ministyans, hee autem humanie praesidens, &c. Auth. Collat. 1. Tit. 6. Nouell. 6. in praefat.
Maxima quidem in omnibus sunt dona Dei à Superna collata Clementia, sacerdotium & impcoium: & illud quidem diuinie ministyans, he autem humanie presidens, etc. Auth Collat. 1. Tit. 6. Novel. 6. in Praeface.
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Siquis legatum hostium pulsasset, contraius gentium id commissum esse existimatur: quia sancti habentur legati. Digest. lib. 5. tit. 50. lege vltima. Cic. in Verr. lib. 1. Nomen legati eiusmo. di esse debet, quod non modo inter sociorum iura, sed etiam inter bostium tela in colume versetur. De harusp. respons. sic enim lentio, ius legatorum cùm hominum praesidio munitum sit, tum etiam diuino iure esse vallatum.
Siquis legatum Enemies pulsasset, contraius gentium id Commit esse existimatur: quia sancti habentur Legati. Digest. lib. 5. tit. 50. lege Ultima. Cic in Verr lib. 1. Nome Legati eiusmo. Die esse debet, quod non modo inter Sociorum Jerusalem, sed etiam inter bostium Tela in colume versetur. De harusp. response. sic enim lentio, Just legatorum cùm hominum Praesidio munitum sit, tum etiam diuino iure esse vallatum.
Greg. lib. 1. Epist. 24. in ea verba Exod. 28. Audiatur sonitus, &c. Sacerdos ingrediens sanctuarium moritur ▪ si de eo sonitus non audiatur: quia iram contra se occul•i iudicis exigit, si sine sonitu praedicationis incedat.
Greg. lib. 1. Epistle 24. in ea verba Exod 28. Audiatur sonitus, etc. Sacerdos Ingrediens sanctuarium moritur ▪ si de eo sonitus non audiatur: quia iram contra se occul•i Judges exigit, si sine sonitu praedicationis incedat.
Gregor. past. part. 2. c. 4. Praeconis officium suscipist, quîsquis ad sacerdotium accedit, vt ante aduentum iudicis qui terribiliter sequitur, ipse scilicet clamando gradiatur. Sacerdos ergo si praedicationis est nescius, quam clamoris vocem daturus est praeco mutus?
Gregory. past. part. 2. c. 4. Praeconis officium suscipist, quîsquis ad sacerdotium Accedit, vt ante aduentum Judges qui terribiliter sequitur, ipse scilicet clamando gradiatur. Sacerdos ergo si praedicationis est nescius, quam clamoris vocem Daturus est Praeco Mutus?
Those fewe which by the Angels vnderstand, either the Angels of heauen, or the whole churches, are easily confuted: the former, because the faults reproued, and repentance enioyned in the Epistles, cannot agree to Angels; the latter, because they confound the seauen Stars, which Christ held in his hand, with the seauen golden Candlestickes, in the midst whereof hee walked.
Those few which by the Angels understand, either the Angels of heaven, or the Whole Churches, Are Easily confuted: the former, Because the Faults reproved, and Repentance enjoined in the Epistles, cannot agree to Angels; the latter, Because they confound the seauen Stars, which christ held in his hand, with the seauen golden Candlesticks, in the midst whereof he walked.
For they say, that the Pastor of a particular congregation is the highest ordinarie ecclesiasticall office in any true cōstituted visible Church of Christ.
For they say, that the Pastor of a particular congregation is the highest ordinary ecclesiastical office in any true constituted visible Church of christ.
Aduers. Parmenian. libro 1. Quid commemorem Laicos, qui tunc in ecclesia nulla fuerunt dignitate suffulti? quid ministros plurimos? quid diaconosintertio? quid presbyteros in secundo sacerdotio cōstitutos? ipsi apices & principes omnium aliqui episcopi illis temporibus, vt damno aeternae vitae istius incertae lucis mora• breuissi mas compararent, instrumenta diuinae legis impiè tradiderunt.
Aduers. Parmenian. libro 1. Quid commemorem Laicos, qui tunc in Church nulla fuerunt dignitate suffulti? quid ministros Plurimos? quid diaconosintertio? quid Presbyters in secundo Sacerdotal cōstitutos? ipsi apices & Princes omnium aliqui Bishops illis temporibus, vt Damno aeternae vitae This incertae lucis mora• breuissi mass compararent, Instrumenta diuinae Legis impiè tradiderunt.
Calv. lib. 4. c. 3 §. 16. hoc postrem• habendū est, solos pastores manus imposuisse ministris. And Beza speaking of the worde NONLATINALPHABET in his annot. quo nemine coetus omnis ille significaatur qui in verbo laborabant.
Calvin lib. 4. c. 3 §. 16. hoc postrem• habendum est, solos Pastors manus imposuisse Ministris. And Beza speaking of the word in his Annot. quo Nemine Coetus omnis Isle significaatur qui in verbo laborabant.
Here note by the way ▪ that presbyters first were ordained (as diuines be in our vniuersities) to the nationall or diocesan Church (where they liued) in common, before they were assigned to their peculiar titles or cures.
Here note by the Way ▪ that presbyters First were ordained (as Divines be in our universities) to the national or diocesan Church (where they lived) in Common, before they were assigned to their peculiar titles or cures.
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De baptis. contra Donatist. l. 4. c. 24. quod vniuersa tenet ecclesia, nec cōcilijs institutū, sed semper retentū est, non nisi authoritate apostolica traditū rectissimè creditur.
De Baptism. contra Donatist. l. 4. c. 24. quod vniuersa tenet Church, nec cōcilijs institutū, sed semper retentū est, non nisi authoritate apostolica traditū rectissimè creditur.
Eus•. passim Epiph. haer. 66. Iraeneus and Tertullian doe proue the deriuation of the orthodoxall doctrine from the Apostles, by a continuall succession of Bishops in the churches, teaching the same truth. Irae. lib. •. c. 3. Tertul. de praescrip.
Eus•. passim Epiphany Haer. 66. Irenaeus and Tertullian do prove the derivation of the orthodoxal Doctrine from the Apostles, by a continual succession of Bishops in the Churches, teaching the same truth. Irae. lib. •. c. 3. Tertulian de Prescribe.
Bulling. in Apoc. conc. 9. noteth that Polycarpe was made Bishop of Smyrna, 13. yeares before the reuelation was giuen, and so hee continued for many yeares after.
Bulling. in Apocalypse Conc. 9. notes that Polycarp was made Bishop of Smyrna, 13. Years before the Revelation was given, and so he continued for many Years After.
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Hieronym. siue Sophronius in Catalog. in Tito. Dorotheus in synopsi. Isidorus de vita & morte sanct orum. 87. & 88. Vincentius lib. 38. c. 10. & Antonius ex Polycrate, part. 1. tit. 6. cap. 28. §. 6. Niceph. lib. 10. c. 11.
Jerome. siue Sophronius in Catalog. in Tito. Dorotheus in Synopsis. Isidorus de vita & morte sanct orum. 87. & 88. Vincentius lib. 38. c. 10. & Antonius ex Polycrate, part. 1. tit. 6. cap. 28. §. 6. Niceph lib. 10. c. 11.
Peter came to Rome to op pugne Simon Magus in the second of Nero. Paule shortly after, vpon the occasion of his appeale; frō whence, after two years they departed; Paule being dismissed and set at libertie, Peter driuen thence by Nero. Prudēt. peristeph. passio. Petti & Pauli. viuis vtrunque dies, ple•o tamen innou•tus anno vid•e superba morte laureatum. Peter crucified Iun. 29. anno Neronis. 12. Paule beheaded sun. 29. anno Neronis. 13. not. 14. for Nero himselfe died on the 10. of Iune in the 14. yeare of his Empire.
Peter Come to Room to open pugne Simon Magus in the second of Nero. Paul shortly After, upon the occasion of his appeal; from whence, After two Years they departed; Paul being dismissed and Set At liberty, Peter driven thence by Nero. Prudent. Peristeph. passio. Petti & Pauli. viuis vtrunque dies, ple•o tamen innou•tus Anno vid•e superba morte laureatum. Peter Crucified June 29. Anno Nero's. 12. Paul beheaded sun. 29. Anno Nero's. 13. not. 14. for Nero himself died on the 10. of Iune in the 14. year of his Empire.
Though in respect of the first institution, there is small difference between an apostolical & divine ordinance, because what was ordained by the Apostles, proceeded frō God, (in which sense & no other, I doe hold the episcopall function to bee a diuine ordinance:) yet in respect of perpetuity, difference by some is made betwixt those things which be divini, and those which be apostolici iuris: the former in their vnderstanding beeing generally, perpetually, and immutably necessary; the latter, not so.
Though in respect of the First Institution, there is small difference between an apostolical & divine Ordinance, Because what was ordained by the Apostles, proceeded from God, (in which sense & no other, I do hold the Episcopal function to be a divine Ordinance:) yet in respect of perpetuity, difference by Some is made betwixt those things which be Divine, and those which be Apostolic iuris: the former in their understanding being generally, perpetually, and immutably necessary; the latter, not so.
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