Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	reason_n	2,658	5	5.0047	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00759	A defence of the liturgie of the Church of England, or, Booke of common prayer In a dialogue betweene Nouatus and Irenæus. By Ambrose Fisher, sometimes of Trinitie Colledge in Cambridge.	Fisher, Ambrose, d. 1617.; Grant, John, fl. 1630.	1630 (1630)	STC 10885; ESTC S122214	157,602	344

Ezekiel had done So that it seemeth Matrimonie was consecrated by these Diuine Pens to the opening of this mysterie N. But doe you find no other consecration of Matrimonie then this I. Wee doubt not to say with Antiquitie that Euah being taken out of the side of sleeping Adam was a figure of the Church proceeding from the vertuous side of the Second Adam sleeping in Death God therefore deliuering Euah to the Man did consecrate Marriage to represent this Mysterie N. From the end I passe to the forme which in these words is set downe I pronounce that they be man and wife together In the name of the Father of the Sonne and of the Holy Ghost Amen which differs little from the forme of Baptisme I. What call you the forme of Baptisme properly N. These words I Baptize thee in the name of the Father c. I. What Scripture haue you for this opinion N. Is it not written d Math. 28. 19. Goe teach all nations baptizing them in the name of the Father c I. But doth Christ command vs to vse these verie words In the name of the Father c N. So all thinke but Papists who say That this forme doth depend vpon the vertue of Tradition I. The plea of Tradition is here impertinent For tell me is not Baptisme a Sacrament Is not a Sacrament an Action Can the forme of an action be words Againe is the forme in those words I Baptize Or in these In the name of the Father To auouch the former is vaine For can the forme of Baptisme bee to Baptize The latter is as vntrue For by the Name of the Father c. is meant the Authoritie of the Trinitie By which is rather intimated an efficient cause then a forme of Baptisme N. Doe not we generally say that the Arrians erre in the forme of Baptisme because they vse thus to baptize Infants In the name of God the Father and of the Sonne a Creature And of the holy Ghost a Creature I baptize thee I. What thinke you of him that baptized an Infant In nomine Patria Filia Spirita Sancta Did hee erre in the forme of Baptisme N. No doubt his errour was in the forme of the words his Latine being not congruous yet the Baptisme was no nullitie neither might be iterated because the substance and forme were still retained I. You see then that this phrase is but meerely popular So that by forme is only meant forme of words that is a forme representatiue not reall For it is neither inward nor outward Not inward For that is the vnion of Christ's bloud with vs Not Outward For that must be Visible not Audible a Deed not a Word But were all this granted will you make euery thing a Sacrament wherein these words are vsed In the name of the Father c If Paul instead of these words I e Acts 16. 18. command thee in the name of Iesus to goe out of her had said I command thee in the name of the Trinitie had he spoken any thing vnfit or vntrue N. Nothing lesse except wee thinke that those which were baptized in the Name of Iesus f Acts 19. 5. Christ were not baptized in the Name of the Trinitie which to maintaine were little lesse then Heresie I. What then Did Saint Paul make dispossession of Deuils a Sacrament because hee vsed words equipollent to these In the name of the Father N. He did only declare by what authoritie he cast out the euill spirit I. So when we say in Matrimonie In the the name of the Father we only shew in what Name and by what Authoritie we pronounce them to be man and wife namely in the Name of that God which conioyned the first couple in the Paradise of Pleasure N. As the causes so the signe namely the ●ing shewes Marriage to be a Sacrament which being a meere humane inuention is to be exploded out of the Church I. What thinke you of the Eare-rings which g Gen. 24. 22. 30. Abrahams seruant gaue to Rebecca N. Hee thought shee should be wife to Isaake and therefore presented her with these symbols of nuptiall amitie But what Can this warrant the prophaning of the Church with a Ciuill Ring I. What conceiue you of the h Rom. 16. 16. holy kisse enioyned by the Apostle N. It was a signe of spirituall amitie and therefore vsed in the Church I. But was the signe also spirituall N. It was indeed drawne from a ciuill custome of the East yet amplified and conuerted to bee an argument of spirituall coniunction I. But yet it was commanded by the Apostle why is it not still practized in the Church N. It was not iudged so decent by reason of the contrarie custome in some parts of Europe I. By this you may vnderstand that the thing was but indifferent and mutable and yet for a time enioyned by Apostolique and Ecclesiasticall Authoritie as were also the i Acts 15. 20. 28 29. Loue Feasts and likewise abstaining from things strangled and from bloud From which last instance we thus argue Abstinencie from things strangled and from bloud were for a time necessarie by reason of the Churches iniunction And yet the same things were then but indifferent and changeable as all men doe confesse Some things indifferent therefore may by the Church bee imposed as necessarie I meane in regard of the externall order not of eternall life N. Yea but the Ring is not a thing indifferent being laden with so many mysticall significations I. That is mysticall which exceedeth naturall capacitie But the significations of the Ring are such as all men by the light of nature may obuiously vnderstand as namely that the gold doth signifie the price and puritie the roundnesse the perpetuitie the poesie the perspicuitie of loue the putting thereof vpon the fourth finger of the left hand doth represent that it is heartie because to that finger there comes an arterie from the heart These significations cannot properly be tearmed mysticall The like is to be said of the ioyning of hands Besides doe you imagine that as many mysticall senses might not be framed of the holy kisse and yet that was no cause why it should be banished out of the Church CHAP. XVIII Of Churching and Buriall N. A Consequent of Matrimonie as you pretend is the Churching and Purification of Women Against the which I thus reason Purification is a thing Iewish And therefore to be abrogated I. If your Antecedent be allayed with a limitation it will agree with the consequent like clay with iron Publique Prayer as it was Iewish and respected the Temple of Salomon doth now vtterly cease Shall we thereupon conclude that all Publique Prayer is to be prohibited In like manner wee say that Iewish Purification is indeed to be abrogated so farre forth as it is Iewish But that is impertinent to our Churching N. The end of Purification is abrogated which was the k For now

obseruation Doe you impugne Subscription in Word or Deed for many Conforme which will not Subscribe N. We approue not them For a daily publique Conformitie is more then a single and almost solitary Subscription Now generally against Subscription I thus dispute To subscribe to a thing that shall be altred is vnlawfull But a new Translation is expected and new Homilies promised to bee set forth by common authoritie Ergo. I. If your Maior were firme How might Ceremonia dicta est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remaine for a time the Iewes in ancient time haue subscribed to the Ceremonies in Moses Law which were to bee altred by Christ Or how may Subiects sweare to the obseruation of a Law which is repealable at the next Session of a Parliament Againe your Minor doth rely vpon two dreames For first you suppose that in the new Translation all things shall bee innouated according to your doubts as Polycletus made an Image according to the minde of the multitude Secondly whereas one and twentie Homilies before promised are now extant you still suspect that some errours shall bee obtruded vpon you by authoritie N. We haue as little cause to hope the first as iust to feare the latter My next reason then is this To subscribe to knowne errours is little better then heresie But in your Seruice-booke is a masse of Errours Ergo. I. The Maior of this reason is refelled by the Minor of the former argument For if the Translation shal be corrected by reason of some errours supposed therein It is cleere that the intent of Subscription is only to oblige vs to thinke that no fundamentall errour is lurking in it seeing no Booke saue the authentique Canon of the text can claime to it selfe simple immunitie from errour The masse of errours Errorum massa Missa mentioned in your Minor will bee to massie a worke for you to proue N. My last argument doth thus proceed It is a crying sinne to subscribe to antichristianisme But such is your Liturgie according to your owne former definition as being imposed vpon the Conscience with pretended necessitie Ergo. I. Your Minor is a misprision For I said that Antichrist imposeth things indifferent as necessary to saluation But you altering the state of the question intreat about necessitie of Conformitie vnder the penalty of Depriuation Ignorantia Elenchi not of eternall life but of a momentanie liuing And yet all both Nations and Religions haue vrged this vniforme order N. Doth not then Subscription binde the Conscience I. It bindes as it is an oath tendered to God directly and yet indirectly also as it is an humane constitution So ill Positiue Lawes tie the Conscience by vertue of the fift precept of the Decalogue N. Things indifferent cannot binde Conscience But Ecclesiasticall Lawes are about things Figura dictionis quatuor termini indifferent Ergo. I. Your double medium causeth your argument to play fast and loose For Obedience in things indifferent is necessary not indifferent N. What then are wee bound to obey our lawfull Superiour in all things I. In things necessarily good wee doe immediatly obey God men only by consequence If men command things euill we obey by tollerating what they inflict not by performing what they inioyne In the first they declare what God commands to be done in the latter what to be indured Wherefore it remaineth that things indifferent alone are the proper obiect of humane Commandements N. No action is indifferent but each thing commanded is an action Ergo. I. Your medium hath two faces like Ianus For an action is to be considered either simply and alone and so it is good as being a motion depending on the first mouer Or ioyntly with Circumstances and that in a double manner First in regard of the abilitie or possibilitie whilst it may be done Secondly in the act when it is performed Before it bee done it is indifferent but once breaking out into act it becommeth distinctly good or euill according to the Circumstances which determine the same Now an action commanded is supposed as not yet done whereupon the Hebrewes call the Imperatiue Moode the first future and so remaineth many times indifferent CHAP. III. Of Feasts and Fasts N. TO omit your winding Sophistry and sundry other arguments against Subscription not as feeble but expecting a fitter place From the person commanding I passe to the things enioyned Time Place Ornaments Time I diuide into Feasts and Fasts Against your Festiuals I argue thus Dayes made holy by men are lawlesse But such are your holidayes Ergo. I. Your Maior is refuted by k Ester 9. 21. 1 Mac. 4. 59. Iohn 10. 22. the Text. N. These Feasts were appointed by Propheticall inspiration therefore not meerely by men I. This answer is like that of Sympathie and antipathie or influence of Starres and the like refuges of ignorance How know you that Queene Hester was a Prophetesse or Mordecai a Prophet Would you trust the Story of the Maccabees if there you should finde it written that Iudas was a Prophet Is not this one of the Bookes that you would hisse out of the Church Nay may wee suppose that Iudas had he beene a Prophet would haue translated to Leui that dignitie which appertained to the Tribe of Iuda N. Dayes wherein God hath permitted man to labour may not by men be sanctified But such be your Church Holidayes Ergo. I. Your Maior is doubtfull and dangerous For if you meane that daies which are not consecrated by God may not by men to him be dedicated you will soone deface all the outward face of Religion whereof the most noble act hath and doth consist in dedicating Goods and Lands to the Church But if you intend that dayes because they are indifferent may not by authoritie bee restrained and determined then doe you bring into the Church an anarchie In the one you follow Swingfeldius in the other the Anabaptist against which rocke I perceiue you often rush N. I let slip your captious inferences and hasten to the third proofe Your holidayes are dedicated to creatures therefore vnlawfull My Antecedent thus appeares The Sabbath or Lords Day you call Sunday giuing it to the Sunne which as it is reproued by Papists So some haue Rhemists vpon Apoc. 1. 10. ignorantly turned it to the Sonne of God With the like vanitie you giue Munday to the Moone Tuesday to Tuisco or Mars Wednesday to Woden or Mercurie Thursday to thundring Iupiter Friday to Frico or Venus Saturday to Saturne which Deuils were adored by Pagans I. Wee doe no more dedicate our dayes to creatures by whose names wee tearme them then the Hebrewes did the moneth Abib to an eare of Corne for so doth the word import Further I maruell that you call the Lords Day the Sabbath for the men of your ranke were wont to stile this a Iewish name But there bee some opinions that bee as short liued as