Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	divine_a	scripture_n	9,471	5	6.5421	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69969	Eikōn basilikē The porvtraictvre of His sacred Maiestie in his solitudes and svfferings. Together with His Maiesties praiers delivered to Doctor Juxon immediately before his death. Also His Majesties reasons, against the pretended jurisdiction of the high court of justice, which he intended to deliver in writing on Munday January 22, 1648.	Charles I, King of England, 1600-1649. Reliqiæ sacræ Carolinæ.; Marshall, William, fl. 1617-1650, engraver.; Dugard, William, 1602-1662. aut	1649 (1649)	Wing E311; ESTC R39418	116,576	254

that speciall dignity which had extraordinary call mission gifts and power immediatly from Christ they contented themselves with the ordinary titles of Bishops and Presbyters untill use the great Arbitrator of words and Master of Language finding reason to distinguish by a peculiar name those persons whose power and office were indeed distinct from and above all other in the Church as suceeding the Apostles in the ordinary and constant power of governing the Churches the honour of whose name they moderately yet commendably declined all Christian Churches submitting to that special anthority appropriated also the name of Bishop without any suspition or reproach of arrogancy to those who were by apostolical propagation rightly descended invested into that highest largest power of governing even the most pure primitive Churches which without all doubt had many such holy Bishops after the pattern of Timothy Titus whose speciall power is not more clearly set down in those Epistles the chief grounds limits of all Episcopall claim as from divine Right then are the Characters of these perilous times those men that make them such who not enduring sound doctrine clear testimonies of all Churches practise are most perverse disputers and proud Usurpers against true Episcopacy who if they be not Traytors and Boasters yet they seem to be very covetous heady high-minded inordinate feirce lovers of themselves having much of the form litle of the power of godlines Who by popular heaps of weak light and unlearned Teachers seeke to over-lay smother the pregnancy and authority of that power of Episcopall government which beyond al equivocation vulgar fallacy of names is most convincingly set forth both by Scripture and all after-Historyes of the Church This I write rather like a Divine than a Prince that Posterity may see if ever these Papers be publick that I had fair grounds both from scripture-Canons Ecclesiasticall examples whereon My judgment was stated for Episcopall government Nor was it any policy of State or obstinacy of wil or partiality of affection either to the men or their Function which fixed Me who cannot in point of worldly respects be so considerable to me as to recompence the injuries and losses I and My dearest relations with My Kingdomes have sustained and hazarded chiefly at first upon this quarrell And not only in Religion of which Scripture is the best rule and the Churches Vniversall practice the best commentary but also in right reason and the true nature of Government it cannot be thought that an orderly Subordination among Presbyters or Ministers should be any more against Christianity then it is in all secular and civill Governments where parity breeds Confusion and Faction I can no more believe that such order is inconsistent with true Religion then good features are with beauty or numbers with harmony Nor is it likely that God who appointed severall orders and a Prelacy in the Government of his Church among the Jewish Priests should abhor or forbid them among Christian Ministers who have as much of the principles of schisme and division as other men for preventing and suppressing of which the Apostolicall wisdom which was divine after that Christians were multiplied to many Congregations and Presbyters with them appointed this way of Government which might best preserve order and union with Authority So that I conceive it was not the favour of Princes or ambition of Presbyters but the wisdome and piety of the Apostles that first setled Bishops in the Church which Authority they constantly used and injoyed in those times which were purest for Religion though sharpest for Persecution Not that I am against the managing of this presidency and authority in one man by the joynt Counsell and consent of many Presbyters I have offerd to restore that as a fit means to avoid those Errours Corruptions and Partialities which are incident to any one man Also to avoyd Tyranny which becomes no Christians least of all Church-men besides it will be a means to take away that burden and odium of afaires which may lie too heavy on one mans shoulders as indeed I think it formerly did on the Bishops here Nor can I see what can be more agreeable both to Reason and Religion then such a frame of Government which is paternall not Magisterial and wherein not only the necessity of avoyding Faction and Confusion Emulations and Cont●mps which are prone to rise among equals in power and function but also the differences of some Ministers gifts and aptitudes for Government above others doth invite to imploy them in reference to those Abilities wherein they are eminent Nor is this judgment of Mine touching Episcopacy any pre-occupation of opinion which wil not admit any oppositions against it it is well knowne I have endeavoured to satisfie my self in what the chiefe Patrons for other wayes can say against this or for theirs And I finde they have as sarr lesse of Scripture grounds and of Reason so for examples and practise of the Church or testimonies of Histories they are wholy destitute where in the whose stream runs so for Episcopacy that there is not the least rivolet for any others As for those obtruded examples of some late reformed Churches for many retain Bishops still whom necessity of times and affaires rather excuseth then commendeth for their inconformity to all Antiquity I could never see any reason why Churches orderly reformed and governed by Bishops should be forced to conforme to those few rather then to the Catholick example of all Ancient Churches which needed no Reformation and to those Churches at this day who Governed by Bishops in all the Christian world are many more then Presbyterians or Independents can pretend to be All whom the Churches in My three Kingdoms lately Governed by Bishops would equalize I think if not exceed Nor is it any point of wisdom or charity where Christians differ as many do in some points there to widen the differences at once to give all the Christian world except a handfull of some Protestants so great a scandall in point of Church-government whom though you may convince of their Errours in some points of Doctrine yet you shal never perswade them that to compleat their Reformation they must necessarily desert and wholly cast off that Government which they and all before them have ever owned as Catholick Primitive and Apostolicall So farre as never Schismaticks nor Hereticks except those Aerians have strayed from the Vnity and Conformity of the Church in that point ever having Bishops above Presbyters Besides the late generall approbation and submission to this Government of Bishops by the Clergy as well as the Laity of these Kindoms is a great confirmation of My Judgement and their inconstancy is a great prejudice against their novelty I cannot in charity so far doubt of their learning or integrity as if they understood not what heretofore they did or that they did confirme contrary to their consciences So that their

above mine Own the salvations of mens souls above the presevation of their Bodies and Estates Nor may any men I think without sinne and presumption forcibly endeavour to cast the Churches under my care and tuition into the moulds they have fancied and fashioned to their designes till they have first gained my consent and resolved both my own and other mens Consciences by the strength of their reasons Other violent motions which are neither Manly Christian nor Loyall shall never either shake or settle my religion nor any mans else who knowes what Religion means and how farre it is removed from all Faction whose proper engine is force the arbitrator of beasts no● of reasonable men much lesse of humble Christians and loyall Subjects in matters of religion But men are prone to have such high conceits of themselves that they care not what cost they lay out upon their opinions especially those that have some temptation of gaine to recompence their losses and hazards Yet I was not more scandalized at the Scots Armies comming in against my will and their forfeiture of so many obligations of duty and gratitude to me then I wondred how those here could so much distrust Gods assistance who so much pretended Gods cause to the People as if they had the certainty of some divine Revelation considering they were more then competently furnished with my Subjects Armes and Ammunition My Navy by Sea my Forts Castls and Cities by Land But I find that men jealous of tue Jnstifiablenesse of their doings and designes before God never think they have hnmane strength enough to carry their work on seem it never so plausible to the People what cannot be justified in Law or Religion had need be fortified with Power And yet such is the inconstancy that attends all minds engaged in violent motion that whom some of them one while earnestly invite to come into their assistance others of them soone after are weary of and with nauseating cast them out what one Party thought to rivet to a setlednesse by the strength and influence of the Scots that the other rejects and contemnes at once despising the Kirk Government and ●iscipline of the Scots and frustrating the successe of so chargable more then charitable assistance For sure the Church of England might have purchased at a farre cheaper rate the truth and happinesse of Reformed government and discipline if it had been wanting though it had entertained the best Divines of Christendome for their advice in a full and free Synod which I was ever willing to and desirous of that matters being impartially setled might be more satisfactory to all and more durable But much of Gods justice and mans folly will at length be discovered through all the filmes and pretensions of Religion in which Politicians wrap up their designes In vaine do men hope to build their piety on the ruines of Loylty Nor can those confederations or designes 〈◊〉 durable when Subjects make bankrupt of their Allegiance under pretence of setting up a quicker trade for Religion But as my best Subjects of Scotland never deserted Me so I cannot think that the most are gone so far from Me in a prodigality of their love and respects toward Me as to make Me to despair of their return when besides the bonds of nature and Conscience which they have to Me all Reason and true policy will teach them that their chiefest interest consists in their fidelity to the Crown not in their serviceablenesse to any party of the People to a neglect and betraying of My Safety and Honour for their advantages However the lesse cause I have to trust to men the more I shall apply my self to God The Troubles of My Soul are enlarged O Lord bring thou Me out of My distresse Lord direct thy Servant in the wayes of that pious simplicity which is the best policy Deliver Me from the combined strength of those who have so much of the Serpents subtilty that they forget the Doves Innocency Though hand ioyne in hand yet let them not prevaile against My soule to the betraying of My Conscience and Honour Thou O Lord ca●st turne the hearts of th●se Parties in both Nations as thou didst the men of Judah and Israel to restore David with as much loyall Zeal as they did with inconstancy and eagernesse pursve him Preserve the love of thy Truth and uprightnes in me and I shall not despair of My Subjects affections returning towards me Thou canst soone cause the overflowing Seas to ebb and retire back again to the bounds which thou hast appointed for them O my God I trust in thee let me not be ashamed let not my Enemies triumph over me Let them be ashamed who transgress without a cause let them be turned back that persecute my Soule Let integrity and uprightnesse preserve me for I wait on thee O Lord. Redeem thy Church O God out of all its Troubles 14 Vpon the Covenant THe Presbyterian Scots are not to be hired at the ordinary rate of Auxiliarie nothing will induce them to engage till those that call them in have pawned their Soules to them by a Solemne League and Covenant Where many engines of religious and faire pretensions are brought chiefly to batter or rase Episcopacy This they make the grand evill Spirit which with some other Imps purposely added to make it more odious and terrible to the Vulgar must by so solemne a charme and exorcisme be cast out of this Church after more than a thousand yeares possession here from the first plantation of Christianity in this Island and an universall prescription of time practise in all other Churches since the Apostles times till this last Century But no Antiquity must plead for it Presbytery like a young Heyr thinks the Father hath lived long enough and impatient not to be in the Bishops Chair Authority though Lay-men go away with the Revenues all art is used to sink Episcopacy and lanch Presbytery in England which was lately boyed up in Scotland by the like artifice of a Covenant Although I am unsatisfyed with many passages in that covenant some referring to My self with very dubious dangerous limitations yet I chiefly wonder at the designe drift touching the Discipline and Government of the Church and such a manner of carying them on to new ways by Oaths and Covenants where it is hard for men to be engaged by no less then swearing for or against those things which are of no cleare morall necessity but very disputable controverted among learned godly men whereto the application of Oaths can hardly be made and enjoyned with that judgement and certainty in ones self or that charity and candour to others of different opinion as I think Religion requires which never refuses faire and equable deliberations yea dissentings too in matters only probable The enjoyning of oaths upon people must needs in things doubtfull be dangerous as in things unlawfull damnable and no lesse

but for their weighty and judicious piety than those are whose weaknes or giddines they sought to gratifie by taking it away One of the greatest faults some men found with the Common-Prayer-book I beleive was this That it taught them to pray so oft for Me to which Petitions they had not Loyalty enough to say Amen nor yet charity enough to forbear Reproaches and even cursings of Me in their own forms instead of praying for Me. I wish their Repentance may be their only punishment that seeing the mischiefs which the disuse of publique Liturgyes hath already produced they may restore that credit use and reverence to them which by the ancient Churches were given to Set Formes of sound and wholsome words And thou O Lord which art the same God blessed for ever whose mercies are full of varie y yet of constancy Thou denyest us not a new fresh sense of our old and dayly wants nor despisest renued affections ioyned to constant expressions Let us not want the benefit of thy Churches united wel-advised Devotions Let the matters of our prayers be agreeable to thy will which is alwaies the same and the fervency of our spirits to the motions of thy holy Spirit in us And then we doubt not but thy spirituall perfections are such as thou art neither to be pleased with affected Novelties for matter or manner nor offended with the pious constancy of our petitions in them both Whose variety or constancy thou hast no where either forbidden or commanded but left them to the piety and prudence of thy Church that both may be used neither dispised Keep men in that pious moderation of their Iudgments in matters of Religion that their ignorance may not offend others nor their opinion of their own abilities tempt them to deprive others of what they may lawfully and devoutly use to help their infirmities And since the advantage of Errour consists in novelty and variety as Truths in unity and constancy Suffer not thy Church to be pestered with errours and diformed with undecencies in thy service under the pretence of variety and novelty Nor to be deprived of truth unity and order under this fallacy That constancy is the cause of formality Lord keep us from formall Hypocisie in our own hearts and then we know that praying to thee or praising of thee with David and other holy men in the same formes cannot hurt us Give us wisdome to amend what is amisse within us and there will be lesse to mend without us Evermore defend and deliver thy Church from the effects of blind zeal and over-bold devotion 17. Of the differences betweene the King and the two Houses in point of Church-government TOuching the GOVERNMENT of the Church by Bishops the common Jealousie hath bin that I am earnest and resolute to maintain it not so much out of piety as policy and reason of State Wherein so far indeed reason of State doth induce Me to approve that Government above any other as I find it impossible for a Prince to preserve the State in quiet unlesse he hath such an influence upon Church-men and they such a dependance on Him as may best restraine the seditions exorbitances of Ministers Tongues who with the Keys of Heaven have so far the Keys of the Peoples hearts as they prevaile much by their Oratory to let in or shut out both Peace and Loyalty So that I being as King intrusted by God the Laws with the good both of Church and State I see no reason I should give up or weaken by any change that power and influence which in right and reason I ought to have over both The moving Bishops out of the House of Peers of which I have elsewhere given an account was sufficient to take off any suspicion that I encline to them for any use to be made of their Votes in State affairs Though indeed I never thought any Bishop worthy to sit in that House who would not Vote according to his Conscience I must now in charity be thought desirous to preserve that Government in its right constitution as a matter of Religion wherein both My judgement is justly satisfyed that it hath of all other the fullest Scripture grounds and also the constant practise of all Christian Churches til of late years the tumultuarinesse of People or the factiousnesse and pride of Presbyters or the covetousnesse of some States and Princes gave occasion to some mens wits to invent new modells aud propose them under specious titles of Christs Government Scepter and Kindome the better to serve their turns to whom the change was beneficiall They must give Me leave having none of their temptations to invite Me to alter the Government of Bishops that I may have a Title to their Estates not to believe their pretended grounds to any new wayes contrary to the full and constant testimony of all Histories sufficiently convincing unbiased men that as the Primitive Churches were undoubtedly governed by the Apostls and their immediate Successors first best Bishops so it cannot in reason or charity be supposed that al churches in the world should either be ignorant of the rule by thē prescribed or so soon deviate from their divine and holy patterne That since the first Age for 1500. years not one Example can be produced of any setled Church wherein were many Ministers and Congregations which had not some Bishop above them under whose jurisdiction and government they were Whose constant and universall practise agreeing with so large and evident Scripture-directions and examples as are set down in the Epistles to Timothy and Titus for the setling of that Government not in the persons only of Timothy and Titus but in the succession the want of Government being that which the Church can no more dispense with in point of wel-being then the want of the Word Sacraments in point of being I wonder how men came to look with so envious an eye upon Bishops power and authority as to oversee both the Ecclesiasticall use of them and Apostolicall constitution which to Me seems no lesse evidently set forth as to the maine scope design of those Epistles for the setling of a peculiar Office Power and Authority in them as President-Bishops above others in point of Ordination Censures and other acts of Ecclesiasticall discipline then those shorter Characters of the qualities and duties of Presbiter-Bishops and Deacons are described in some parts of the same Epistles who in the latitude and community of the name were then and may now not improperly be called Bishops as to the oversight and care of single Congregations committed to them by the Apostles or those Apostolicall Bishops who as Timothy and Titus succeeded them in that ordinary power there assigned over larger divisions in which were many Presbyters The humility of those first Bishops avoiding the eminent title of Apostles as a name in the Churches stile appropriated from its common notion of a Messenger or one sent to