Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	church_n	rome_n	17,242	5	7.2290	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04619	A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.	Jones, William, 1561-1636.	1635 (1635)	STC 14739.5; ESTC S112377	707,566	758

is to the company of the faithfull in thy city which may well be Corinth for it was a factious citie full of Sects and Schismes The vulgar translateth it Scripsi forsitan peradventure I had written But Erasmus guesseth shrewdly and truely The word Forsitan was foisted by some unlearned Clarke into the text I wrote saith Saint Iohn to the Church And he speakes it by the way of a Prolepsis Gajus must reply Why Didst thou not write to us all this while about the entertaining of these men I wrote saith Saint Iohn but my writing was not regarded This Epistle of Saint Iohns is not now extant no more peradventure are some which Saint Peter and Saint Paul wrote But wee have so much Scripture by divine providence as is sufficient to salvation we neede not flie to unwritten verities Now let us take a view of the partie resisting He is described by his name and by his peevish quality His name was Diotrephes Some read Dietrepe Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overturning God then it fits him well for he was an overtwharter of God and all godlinesse but it is Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished by God And Homer cals Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiters nurse children and indeede God hath a speciall care of Kings This man had a glorious name Conveniunt rebus nomina saep● suis. Sometimes men have sutable names The Name of Iesus agreed wonderfull well to our blessed Saviour for he saves us from our sins and there is no Saviour besides him Timotheus and Philotimus were both answerable to their names both pure worshippers of God But some times mens names are different from their doings Iudah is a good name of Iudah a praiser of God yet he that betrayed Christ had that name Simon is a good name Shamaang Obedience yet Simon Magus was disobedient the fountaine of all heresies So this Diotrephes had a good name but he himselfe was a bad man Good names may be meanes to make men good but they doe not make them good without the blessing of God Almightie 2. He is described by a vicious qualitie that was in him hee loved to have the preeminence among them Hee doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the preeminence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that loves preeminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches are good but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of riches is naught Wine is good but the love of wine is naught He that loveth wine shall not be rich Love it we may moderately but not immoderately The world is good and all things that be in it as they be the creatures of God but the love of the world is evill The upmost places in the Synagogues were good but the Pharisees were evill to love them Eminencie in the Church is good but wee must not love it desire it affect it with a proud minde and ambitious heart as Diotrephes did A paritie in the Ministery is dangerous It is the mother of Sects and Schismes Ex aequo super omnes Ecclesiae fortitudo solidatur Sed Petrus caput constituitur ut Schismatis tollatur occasio The solliditie of the Church is equally founded upon the doctrine of all the Apostles yet Saint Peter was made the head of the Church for the avoiding of Schisme Neverthelesse there is not one Oecumenicall Bishop over the whole world or over all Christendome Major est authoritas orbis quam urbis saith the same learned Father The authoritie of the world is greater than the authority of one citie Vbicunque fuerit Episcopus Wheresoever a Bishop is whether at Rome at Eugubium at Constantinople at Rhegium at Alexandria or at Tais ejusdem est meriti ejusdem sacerdotij he is of the same desert and the Priesthood is the same yet there must be Bishops to have authority over others to preserve the peace of the Church to see that all doe their duties in their severall places and to be as a wall of defence for them that be under them If there were not some in high places in favour with Kings and Princes the rest of the Clergie would soone be troden under foote as the little rivers submit themselves to the greater so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Basil it is necessary it is profitable for the inferiour Ministers to subject themselves to the superiour as were Aaron and his sonnes so sayes S. Hierom are Bishops Priests or Elders Aaron was above his sonnes and Bishops are above them yet both under God and the King let not them that be above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemne them beneath in the vallyes let not them that be below carry themselves insolently towards them above Bishops and Priests saith Ignatius sunt tanquam chordae in Cithara colligatae as strings tyed together in an harpe if they jarre there will be unpleasant musicke Preeminence is laudable the affectation of it is damnable to be called a Bishop is commendable Sed velle vocari to will it to have an irresistible will to it is discommendable they that will be rich fall into divers snares and temptations so they that will be in high places whether God will or no ensnare themselves ere they be aware There be many retinacula pulbackes to hold us from that 1. It is devill-like he was high enough at the first he would needes be higher therefore he was cast low into the bottomelesse pit of hell and all proud aspiring persons fall into the condemnation of the devill 2. It is not Christ-like he was called to it he intruded not himselfe he invites us to humility by precept Learne of me I am humble and meeke by practise he washed his Disciples feete though he were Lord of all yet he became a servant to all he respecteth it in his followers when they stood upon greatnesse hee sends them to a little child to learne to be little he that is greatest among you let him be your servant 3. It is the joy and glory of all good ministers that they have beene no intruders I have not thrust in my selfe to be a Prophet to this people Lord thou knowest the Lord of the harvest must thrust labourers into the harvest none must thrust in himselfe 4. It is a weighty charge an heavie burden hee that desireth the office of a Bishop desireth a worthy worke Opus non dignitas labor non deliciae opus per quod humilitate decrescat non fasti gio intumescat It is a worke not a dignitie a labour not a delicacie a worke I say that should make a man decrease by humilitie not increase and swell in pride a worke for the which a fearefull account is to be made they watch over your soules as they that must give an account if God call us to that worke let us entreate him to give us strength in some measure to discharge it let us

St. Augustine for calling them brethren That learned father deplores their case before the people doleamus illos fratres tanquam fratres let us lament them brethren as brethren Velint nolint fratres nostri sunt whether they will or no they are our brethren tunc esse desinent fratres nostri quando desierint dicere pater noster then they shall cease to be our brethren when they cease to say Our Father Stand apart sayes the Hypocrite come not neere me I am holyer than you So say some holy ones among us namely the brethren of the separation So they style themselves an unbrotherly title disdaining us for their brethren they are not so good brethren as we wish they were like ungracious children having forsaken their mother neither indeed will they say Pater noster with us for it is piaculum with them to say the LORDS Prayer yet for all that they shall be our brethren professing the same GOD the father of us all and the same CHRIST the SAVIOUR of us all Wee will not utterly discard them though they discard us VERSE 8. THat for the gratulation Now to the supplication Where 1. The manner of it Then the matter of it 10. For the manner it is not by the way of command 8. But of entreatie 9. Why doth he not command Because he wanted authoritie No he had sufficient power to doe it not fearefully but boldly he had not a little but much boldnesse not usurped but committed to him from CHRIST he had boldnesse not to request but to enjoyne Not that which was inconvenient but that which was convenient Ministers may be bold in the execution of their office 1. Quia Deus imperat because GOD commandeth it Ierem. 1.17 be not afraid of their faces he addes a forcible reason least I destroy thee before them And thou Sonne of man feare them not neither bee afraid of their words though thornes be with thee and thou remainest among Scorpions feare not their words nor be afraid of their lookes 2. Quia ipsi ministri pro hoc or ant because it is that which the Ministers themselves begge by earnest prayers at the hands of GOD. Now O Lord behold their threatnings and grant unto thy servants with all boldnesse to speake thy word Pray with all manner of prayer and supplication in the spirit watch thereunto with all perseverance and supplication for all Saints and for me that utterance may be given unto me that I may open my mouth with all boldnesse to publish the secret of the Gospell Shall they pray for it and not practise it 3. Officii dignitas id postulat the dignity of their office doth require it an Embassadour may speake boldly We are the Embassadours of God the King of Kings we are in CHRISTS stead Therefore let us be bold 4. Protectio Dei ad hoc animat Gods protection may encourage us unto it Behold I have made thee a defenced citty an yron pillar and walls of brasse against the whole land against the kings of Iudah and the Princes thereof against the Priests thereof against the people of the land CHRIST holdeth the seven starres in his right hand and none shall dash us out of his hand 5. Admirationem apud ipsos inimicos procurat it procures admiration even with the very enemies When they saw the boldnesse of Peter and Iohn they mervailed the high Priest and the whole counsell This made Luther so famous among all The Pope himselfe and the Emperour could not but admire him This made Elias bold with Achab Iohn Baptist with Herod Liberius with Constantius Chrysostome with Arcadius and Eudoxia Ambrose with Theodosius which moved him to give him this commendation Solus Ambrosius dignus episcopi nomine only Ambrose that hath dealt so roundly with me is worthie the name of a Bishop Let us all be bold and couragious in our places with wisedome and discretion but not saucie and impudent as some are 2. Ministers have authority not only to entreat but to enjoyne The King hath his Injunctions and wee under God and the King have ours We may enjoyne you to leave your rash needlesse and unadvised swearing your prophanations we may enjoyne you to honour your Fathers in Church and common-wealth to live in peace and love and unitie one with another and he that despiseth these things despiseth not men but God But what to enjoyne Quod ad rem pertinet sayes the vulgar interpreter that which concernes the matter Sed hoc nihil ad rem nothing to the purpose Cajetan finds fault with that circumlocution affirming as the truth is that in the Greek there is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod decens est conveniens which is decent and convenient we have no authority to enjoyne you any unlawfull and inconvenient thing to goe to Masse where CHRIST is offered up daily by a Priest because by one sacrifice once offered and that by himselfe alone hee hath perfected for ever them that are to be sanctified to conspire against Princes to kill kings if in our opinions they be Heretikes heresie makes no divorce betweene Man and Wife much lesse betweene the King and his Subjects so farre as God enjoynes you we enjoyne but no further VERSE 9. HEe hath produced his authority and shewne his commission yet hee layes it aside and falls to entreatie Where 1. The motive of it 2. A description of the party entreating The motive is love Yet for loves sake I rather beseech thee for the love of God towards us all in CHRIST for the love I beare to thee for the love thou bearest to me for the love I beare to Onesimus thy servant and my Sonne let the cords of all those loves draw thy affection to him Love hath a greater attractive force then feare the love of CHRIST constraineth us sayes the Apostle Lydia being but a woman by her loving eloquence constrained Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the most forcible argument with the Logitians if the people bee perswaded of the Preachers love his preaching shall be more availeable he may wind himselfe into their affections Studeto magis amari quàm metui strive rather to be loved then feared Pontifices Christi non dominorum metu sed patrum honore veneramur the Bishops of CHRIST we doe not feare as stately Lords but honour as loving Fathers the love of a father will make a good natured child doe any thing What doth he for loves sake he rather beseeches then commands suspendite verbera producite ubera suspend your blowes produce your dugges pectora lacte pinguescant non typho turgeant let your breasts swell with milke not your hearts with pride Christus non fulminans tonans sed in praesepi vagiens tacens in cruce salvavit humanum genus CHRIST not thundring and lightning but weeping and holding his