Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	acknowledge_v	church_n	pope_n	2,303	5	6.3998	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96831	Beaten oyle for the lamps of the sanctuarie; or The great controversie concerning set prayers and our liturgie, examined in an epistle to a private friend: with an appendix that answers the paralell, and the most materiall objections of others against it. Unto which are added some usefull observations touching Christian libertie, and things indifferent.	Womock, Laurence, 1612-1685.	1641 (1641)	Wing W3338; Thomason E163_14; ESTC R4346	40,803	77

English Liturgie First he saith the Papists call their Masse by the name of Service and Liturgie Cap. 1. p. 1. I answer They call a Bible a Bible the Scriptures they call the Scriptures The Apostle accounts him a proud ignorant foole that delights in strifes of words 1 Tim. 6.4 The contention about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a matter of greater consequence Besides the word Liturgie is a wholsome word 1 Tim. 6.3 even a word of our Lord. Luc. 1.23 Assoone as the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dayes of his Liturgie or ministrations So that to stile the forme of Gods publike worship a Liturgie or Service is very sound and consonant to the Scriptures But Pag. 1. 2. The Prelatical men call their Liturgie the Masse see Pocklington c. Answ So they have called the Communion Table an Altar the Presbyters Priests the Lords Supper a Sacrifice We must not conclude from hence a necessity of abolishing the things but a convenience to redresse the language But from the words Pag. 2. our Author passes to the matter and telleth us that our men approve the matter of the Masse Answ Wee must distinguish of this matter All good matter in the Masse or else-where in that Church the soundest Protestants will allow and embrace as I shewed before out of Doct. Rivet And I must say they are of a very hard beliefe towards our Saviour that think no good thing can come out of Nazareth If the Author think nothing can be good which smels of the Masse in what esteem shall his book be If M. Rogers had beene of that opinion he would not have translated those books of the Imitation of Christ made by a Monk into English Luther was a Monk too and his principles of Faith and Devotion hee learn'd from Rome and of them hee lost none save the corruptions Shall wee be ashamed to acknowledge him or to make use of his Writings because of his extraction The Author himselfe seemes to be of the opinion that 't is not necessary a prayer should bee therefore altered because it is taken out of the Masse For speaking of the fourth Preface of Pentecost hee concludes thus Pag. 41. What here our Booke changes is of their meere pleasure without any necessity 2. If some amongst us going beyond our Liturgie and so against it have returned like Dogs to the vomit and resum'd into their practice or opinion the corruptions of the Masse they are of age let them answer for themselves We are enformed further that the Papists do approve the matter of our Liturgie Pag. 3. and therefore surely it cannot be very sound c. Answ So they doe the matter of the Creeds and the Scriptures are they the worse for that A truth is never the worse for having the devils attestation to it 2. I must tell you that although Pope Pius 4. gave his faith to Queene Elizabeth of blessed memory that he would confirme the English Liturgie by his Authority yet it was but upon this condition that shee would joyne her selfe to the Romish Church and acknowledge the Primacie of the Chaire of Rome The Pope will promise and doe much too for a Crown and that this was his ayme appeares not onely by the condition of his promise but also in that they of the Councell of Trent being consulted by the Popish Nobility of England if it was lawfull for them to countenance the Liturgie they would not give any act of their approbation when there was no condition of advantage propounded to them And this doth further appeare by that which is cited out of Doct. Abbot Pag. 4. At solet ex indulgentia sua sanctissimus pater quae videntur duriora nonnunquam concedere quò faciliùs secreta sut cordis desideria amplissimè consequatur And the Author himselfe tells us that the kinde Mother Church of Rome can well dispence with some difference Pag. 42. yea with a greater variety then is betwixt our hee meaneth the Scotish book and theirs especially when upon such tearmes they may gaine subjection I would faine know what that man of sinne in his height of pride would not doe that his Supremacie might get footing againe amongst us Rather then a Tenent should not acknowledge his dependancie wee see a Lord is willing to accept of a Pepper corne only He that will in policie dispence with marriages against the Law both of God and man with Murther Stewes c. may at a very easie rate dispense with our Liturgie that containes nothing in it repugnant to the word of God or the practice of the Primative Church This is no new nor strange thing with the Church of Rome Basiliense consilium concessit Boëmiae utriusque speciei usum modò fateremur id sibi concedi ab Ecclesia non autem ad hoc teneri divino jure * Bellar. l 1. de sacr in genere c. 2. §. 2. That the Pope never had any such affection to our Liturgie setting aside his then hope of advantage appeares in that he having given many of his children licence to read the Bible yet never allowed to any of them the use of our Liturgie Whence we may gather that in the Popes opinion the Bible is fitter to nourish them in their Poperie then our Liturgie In his second Chapter Chap. 2. Pag. 6 c. the Author descends to the parts of the common prayer following the division that is made of the Masse But truly I can finde nothing in it that ought to impeach the credit of our Liturgie For the Ave Maries the Introibo ad Altare c. Let them answer who are concerned in them But if our Liturgie have spoken evill it was the speech of Trueth for himselfe beare witnesse of the evill but if well why should it be smitten with any slanderous tongue or pen 2. The Author seemes to condemne some things because they are not so ancient If his reason be good it will hold much stronger against any forme that shall be newly devised 3. If superstitious Romanists have given foolish reasons for the use of many things in their Church this cannot in equity he imputed to our Liturgie wherein the goodnesse of every prayer cleare in it selfe is sufficient to justifie the use of it And hence we may see how much the fingers of humane reason are too short when they come to scanne the things that appertaine to God and godlinesse The rest I leave to the judgement of the Reader In his third Chapter he findes no lesse then three abuses in the Epistles First Chap. 3. Pag. 19. because against the order of the New Testament the Epistles are set before the Gospels 1. I know not what order he means The word of God hath given no order to my remembrance that the Gospell should be read before the Epistle and both cannot be read first If he understands that order of binding them