Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	church_n	use_v	word_n	2,649	5	4.0988	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07733	The cleansing of the leper discoursed, and opened, first, in certaine lectures within the cathedrall church of Saint Paul, in London; vpon occasion of that great visitation of the plague, in the yeare of our Lord, 1603. And now thought meet to be published, for our present instruction and comfort; as being fitted both to this time of pestilence, and of famine amongst vs. By Henry Morley, Bachelour of Diuinitie.	Morley, Henry, d. 1616.	1609 (1609)	STC 18115; ESTC S112895	120,818	318

aunswered one that found fault with him for wearing a white garmēt Socr. hist Eccl. lib. 6. cap. 20. asking him where he did finde it written in the Scripture that a Priest ought to weare a white garment I pray you saith the Bishoppe shew me you first where you finde it written in the Scipture that a Bishoppe ought to weare a blacke garment Whereat when he began to sticke fast well sayes the Bishoppe you are not able to shew mee where a Bishoppe ought to weare a blacke garment but I can shewe you where Salomon sayth Eccl. 9. Let thy garments bee alwayes white Eccl. 9. where Christ girded himselfe with linnen Ioh. 13. Ioh. 13. and where the Angells appeared in white garmēts as white as snow Act. 1. signifying hereby that whosoeuer shal condemne or dislike many thinges in the Church because they are not expressely sette downe in the Scripture shall haue as iust cause to dislike many things which hee would haue because they also are not expressed in the scripture Tertull. de corona militis Tertull. de Virgin velādis Dei est scriptura dei est natura dei est disciplina c. Quae docet Natura minimè cum verbo dei pugnantia docet Deus Zanch. de oper dei lib. 3 cap 6. Quod neque contra fidem neque contra bonos more 's iniungitur indifferenter est habendum pro eorum intra quos viuitur societate seruandū est Aug. ad Ianuar. ep 118.119 In many things nature and reason the consent of nations and the custom of people is a sufficient bond to bind vs without the worde written according to that which the auncient Father Tertullian sayth Natura prima omnium disciplina est Nature is the first teacher and instructour of vs againe in another place The Scripture is from God nature is from God and discipline and gouernment is from God but whatsoeuer is contrary vnto these is not from God With whome that learned Zanchius also accordeth saying that whatsoeuer nature doth teach not disagreeing from the word of God that GOD himselfe doth teach vs. So that herein Saint Austens iudgement is to bee retained as a most sure rule that whatsoeuer is not against faith and good manners is to bee held as a thing indifferent and is not only not to bee disliked but to bee obserued according to the custome and fashion of the Church wherein we liue Where he reporteth his owne behauiour and carriage of himselfe at Millaine August ad Casulanum ep 86. when as his mother Monica was there with him and was somewhat perplexed whether she ought to fast after the manner of her owne Country vpon the Saturday or to dine after the manner of the Church of Millaine how hee himselfe went to Saint Ambrose the Bishop of that City to be resolued of that doubt to whom he answered after long cōference what can I tell you more of this matter then that which I my selfe vse to do when I am heere at Millaine I do not vse to fast vpon the Saturday but when I am at Rome I doo therefore obserue the custom of euerie Church you shal come vnto if neither you will giue offence nor take offence Which iudgment of Saint Ambrose he did so reuerence so highly esteeme that he receiued it as a diuine oracle frō heauen hauing many times found to his great griefe as hee professeth that diuers weak ones are troubled by the cōtentious obstinacie and scrupulous timidity of certain brethren who in such matters as cannot bee brought to an issue either by the authoritie of Scripture or by tradition of the whole Church or by some profitte or benefit comming from the vse thereof doe make much trouble and strife in the Church either vpon some conceite which they haue in themselues or vpon experience of the places where they haue trauelled or vpon some practise vnto which themselues haue been accustomed in so much that they thinke nothing well done but that which they themselues doo Terent. in Adelphis as the Poet did obserue it of vnskilful men and voyd of a sound iudgement Which speech of Augustine may seeme to haue been as it were an Euangelicall prophecy fulfilled and accomplished in this time wherein we liue in which all the contentions of our Church I meane concerning the discipline and gouernment thereof are raised vpon the like grounds either because the rites and ceremonies of our Church are not expresly found in the Scripture or because other reformed Churches do not vse them or because the Romish Church doth most grosly and superstitiously abuse them not considering that the externall policie of the Church and the vse of Ceremonies and things indifferent do not absolutely depend either vpon the express word of God prescribing them or vpon the state of other reformed Churches which do not vse them or of idolatrous churches which do abuse them but vpon the power and liberty which euery Church hath to ordaine an externall policie with orders and ceremonies belonging thereunto as shall seeme most meete and commodious for it and that according to the iudgement both of Tertullian among the ancient writers and of Caluin and Zanchius with diuers others among the moderne Regula fidei vna est sola immobilis irreformabilis Hac lege fideimanente caete ra disciplinae conuersationis admittūt nouitatem correctionis Tertull. de Virg. velan who do affirme in effect and substance with Tertullian that there is but one rule of faith which is immutable and admits no reformation which remaining safe and sure other matters of order and discipline admit both alteration and reformation as the wisedom and the discretion of the Church shall thinke fit Therefore seeing these things stand not so much in the express definition of the Scriptures or in the vse or abuse of others as in the determination of the Church and the gouernours thereof wee ought not eyther to quarrell or contend about them or to refuse subscription conformity vnto them or to forsake our callings and the execution of our ministerie for them but rather with all humilitie willingness to submit our selues to perform obedience vnto them For the reason that concerneth CHRIST himselfe he would haue the Leper to shew himselfe vnto the Priest to auoid all occasion of offence on the Priests and the pharises part who reputed him as a disordered person and one that went about to peruert and violate their lawe and therefore though hee needed not to haue done this as beeing superiour both to the Priest and to the lawe also yet notwithstanding for the cause aforesayd hee sendes him to the Priest saying Vade ostende te Sacerdoti Goe and shewe thy selfe vnto the Priest Wherein is a singular precedent and an example of a Christian carriage of our selues in such sort as none may iustly bee offended and grieued thorough anie offence or defaulte in vs. For the right

only in the morall lawe of God but also in the iudiciall and politicke lawes of men For seeing the lawes of men are deduced and drawne from the law of God or from the law of Nature if they be iust and honest hence it followeth that wee are in conscience to performe obedience vnto them euen as vnto the written lawe of God 1. Pet. 2.13 In which regarde Saint Peter would haue vs to submitte our selues to all manner ordinance of man for the Lords sake 1. Peter Eph. 6.5 2. And Saint Paul would haue seruants obedient vnto their Maisters as vnto Christ Eph. 6. yea all whatsoeuer to bee subiect to those that are in authoritie Rom. 13.6 not only for feare but also for conscience Rom. 13. Not that the lawes of men do binde the conscience as they are from men for there is but one Law giuer that is able to saue and to destroy Iam. 4.12 Iames 4. but partly as they haue their originall from the lawe of nature to which our consciences are tyed and bounde partly as they are in relation vnto GOD who hath power ouer our consciences and hath expressely commaunded vs to be subiect and obedient vnto the higher powers Rom. 13. Which doctrine is directed to two sorts of men especially who gyantlike do resist and oppose themselues against all lawes and gouernment as if they meant to fight against God himselfe from whome as the Apostle sayth is all power and authoritie Rom. 13. The one is of such as resist and rebel against the ciuill Magistrate and against the lawes and gouernment of the Common-wealth the other is of such as disobay and murmure against the Ecclesiasticall gouernours and the lawes regiment of the Church Of the former sorte in times past were the Donatists but in these dayes are the Anabaptists and the Libertines and all kinde of vngodly men who as Saint Iude sayth do despise gouernment and speak euill of those that are in authoritie affirming it to be an enemie to Christian libertie as if Christian libertie and ciuill obedience could not agree and stand together A conceite or rather a monster not newly conceiued but as olde as the age wherein Moses liued as may appeare by the rebellion not only of Corah and his company Num. 16. but also of the rest of the people at sundrie other times in so much that Moses who had oftentimes beene vexed with their grudging and murmuring with their stubbornnesse and disobedience Iosephus Antiq. lib. 4. cap. 8. being about to dye as Iosephus doth report called the cheefe of the people before him and made an Oration vnto them wherein hee admonished and exhorted them to take heede how they did shew themselues vnruly and disobedient vnto their gouernours for as much as hee that knowes howe to obay will also know the better how to rule when he is aduanced vnto it and not to thinke that their libertie doth consist in impugning of lawes and resisting their superiours and gouernors as hitherto they had done but rather in obaying and submitting themselues in all dutie vnto them as vnto the ordinance of God himselfe Which speech in my minde may as truely and as iustly bee made to Iesuites Priests and popish traytors in these dayes who think themselues to be exempted and freed from all obedience and allegeance vnto their Soueraine Especially if the Pope also shall acquite and absolue them thereof Which I maruell Saint Paul should so grossely ouersee when hee charged euerie soule to bee subiect vnto the higher powers Romans 13. That is Rom. 13.1 as Saint Chrysostom doth note vppon those words not only secular persons but also Priests and Monkes as appeareth by the generality thereof in saying let euerie soule bee subiect yea saith the same Father Etiamsi Apostolus si Euangelistae si Propheta siue quisquis tandem fueris Neque enim pietatem subuertit ista subiectio Chrysost in 13. cap. ad Rom. though hee bee an Apostle or a Prophet or an Euangelist or whatsoeuer else hee may bee yet hee must hee subiect to the higher powers because this subiection and obedience is not an enemy but rather a friend vnto piety And although it may sometimes fall out that Princes and Magistrates may prooue wicked and vngodly tyrannising most vniustly and cruelly yet if they bee lawfull Rulers wee ought to yeelde obedience vnto them because they doe not rule without the especiall prouidence and permission of GOD who setteth wicked rulers and gouernours many times ouer a Nation thereby to correct and punish the wickednesse of the people Ier. 27.8 To which purpose God commaunded his people whome hee had deliuered into the hands of Nabuchadonofor a wicked King to serue and to put their neckes vnder his yoake threatning to visite all them with the plague sworde and famine that would not serue him Ierem. 27. How much more then ought wee to performe obedience to good godly gouernors ordaining lawes for the generall benefit of the common wealth if we would not in an ouerweening manner iudge of them but in all duetie and humilitie submit our selues vnto them The second sort is of certaine Schismatickes and irregular persons who refuse to yeeld obedience to Ecclesiasticall gouernours and to the lawes orders and regiment of the Church vnder a pretence that the rites and ceremonies and the whole discipline and Gouernmente thereof is not prescribed nor commaunded in the worde of GOD and therefore they are not bound to performe obedience vnto them Which exception howsoeuer it may seeme to carrie a very faire shewe of great puritie and sincerity yet in very deede it is the selfe same reason which the Arrians vsed against the Catholicke Fathers in the Aramine Councell Theodor. eccl hist lib. 2. cap. 18. who cryed out with open mouthes as Theodoret doth report that the word Substance and Consubstantiall were not to bee found in the Scriptures and therfore they ought to be expunged and quite put out of the forme of the Christian faith affirming moreouer that that which they auouched viz. that Christ was like vnto the father though not of the substance of the father was in expresse tearmes to bee found in the Scripture but that he was of the substance of the Father and consubstantiall with him as they say is no where to bee shewed there Of which kinde of men wee may truely say as Tertullian sayd of some that they beleeue Scriptures to the ende that they may beleeue against the Scriptures Credunt scripturis vt eredant aduersus scripturas Tertull. de preaescr adu liae But for a further answere because they will allowe of nothing without Scripture leauing nothing to the libertie and to the wisedome and authoritie of the Church although it were an easie matter to shewe the regiment of our Church and the orders and ceremonies therof not to want the authoritie of Scipture also I will answere them as Sisinius a Bishop sometimes