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	jurisdiction_n	5,357	5	9.3309	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01094	Foure sermons, lately preached, by Martin Fotherby Doctor in Diuinity, and chaplain vnto the Kings Maiestie. The first at Cambridge, at the Masters Commencement. Iuly 7. anno 1607. The second at Canterbury, at the Lord Archbishops visitation. Septemb. 14. anno 1607. The third at Paules Crosse, vpon the day of our deliuerance from the gun-powder treason. Nouemb. 5. anno 1607. The fourth at the court, before the Kings Maiestie. Nouemb. 15. anno 1607. Whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the Crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie	Fotherby, Martin, 1549 or 50-1620.	1608 (1608)	STC 11206; ESTC S102529	138,851	236

eam semper inimicitiae per sequantur This is the state yea and the fate of the truth that it alwayes shal be persecuted by the tongues of his enemies And this contradiction against it is one speciall note to know it And therefore the speaking against the truth though with neuer such confidence and vndertaking yet ought not either to scandalize or discourage any man which truely and sincerely seeketh after the truth Because if you examine the reasons of such contradictors as euery wise Christian ought to doe you shall find them Most deceitfull vpon the waightes yea and altogether lighter then vanity it selfe As notably appeared in that renowned Conference which was held for the reducing of our resisters of the truth wherin all the great chalenges of their greatest vndertakers were found to be iust nothing but swolne and windy bladders Builatae nugae as the Poet speaketh This briefly for the first position That the truth shall alwayes be resisted Let vs now come to the second How the truth shall be resisted which as you see must be done by a kind of paterne As Moses was resisted by Iannes and Iambres Let vs therefore now examine who this Iannes and Iambres were and after what manner they resisted Moses for it is not throughly agreed vpon by all expositors Some take this Iannes and Iambres to be Corah and his consorts who resisted the authority of Moses in the wildernesse Now the manner after which they resisted him was this they being high minded and ambitious persons and euen burnt vp with enuie of other mens honours and preferments which they themselues affected and thought themselues more worthie of if they might be their owne Iudges they made a great Schisme and a dangerous commotion about the rule and authority of Moses and Aron and so gathering a great companie of their owne condition and quality they intended flat rebellion if God himselfe had not stayed them telling Moses and Aaron that they tooke too much vpon them in making themselues Lordes ouer the rest of their brethren And adding this for a reason that the whole congregation was as holy as they and that God was with one man as well as with an other Yea and one of their grand exceptions was this as Iosephus reporteth that they did Sacerdotium absque Populi suff●agio gerere That they were not elected to their places by the people though they could not be ignorant but that they both had beene elected by God himselfe before So that the maine ends which especially they aymed at were principally two Parity and Popularity the two deadly banes of all good order and of ciuill policie and the beaten pathes to confusion and Anarchie In which their commotion this is worthy the noting that those great reformers which sought thus to pull downe both Moses and Aaron as two vsurpers sought to set vp themselues into the selfe same places as Moses directly obiecteth vnto them Seemeth it a small thing saith he vnto Corah that God hath seuered thee from the multitude of Israel and all thy brethren the sonnes of Leui with thee and do ye also seeke the office of the priest Marke the Leuites cry out against pride and ambition of Priests as certaine male contented Ministers doe likewise against Bishops whom God hath made their rulers but what is the drift and end of such their declamations onely that which was theirs that these being displaced they might creepe into their roomes So that it is not humility but it is another pride which driueth such men so hotly to declame against pride And this was the resisting of Iannes and Iambres in the former times if by them be meant Corah and his mutinous companions Let vs now looke downe into those latter times and see whether the truth hath not beene resisted after the selfe same manner with vs heere at home that it was then with him Haue there not stood vp amongst vs certaine ambitious and seditious Corahs of the tribe of Leui who bursting with enuie at the honour and preferment of the reuerend Fathers and Gouernours of our Church who sit in Moses chaire haue both by word and writing indeauoured to resist them and thereby to extenuate or rather indeede exterminate all their lawfull authority and iurisdiction vnder the pretence of a new reformation Haue they not told them plainely that they take too much vpon them in setting vp themselues aboue their fellow Ministers who ought to be al equalles 2. Haue they not brought for thēselues the same allegation that those seditious persons did that al the people of God are holy and that euery Minister is as good as a Bishop and ought to haue as great authority as he Is it not one of their chiefest greeuances that the election of Ministers is not subiected vnto the peoples suffrages who are their great masters and whom they seruilely obserue with all addicted obsequiousnes Haue they not made as great and as dangerous a schisme in this owne Church about these matters as euer the other did in the Church of the Iewes And that which is the prime point of all the rest doe not their owne writings declare that all that rule and authority which they would take away from our reuerend prelacie they would assume againe and cunningly conuay vnto themselues vnder the name of the Presbyterie All this is more then manifest vnto men of any reach if they haue but with halfe an eye lookt into the peremptorie dealing and practice of their presumptuous Consistorie and of that enormous and vnlimited claime which it layeth vnto all authority both Ecclesiasticall and Ciuill But the same God which denied successe vnto that Schisme hath also restrained the proceedings of this his name be praised for it for the very ground foūdation whereupon these men builded their imaginarie Babel and towers in the aire hath begunne long agoe to sinke vnder their feete as it did wiih those mutiners so that a great part of them are swallowed vp by it and the rest are fast following vnto the center of Shisme onely the cry of a few of the hindmost may still be heard amongst vs as they are in sinking downe which can not much longer be irksome and tedious because they be in the way to silence And thus much for the former application of this storie if by Iannes and Iambres bee vnderstood Corah and his seditious companie Now other expositors and those the greater number doe expound this otherwise affirming this Iannes and Iambres to be those two Egyptian sorcerers which resisted Moses in the presence of King Pharao Now the manner after which they resisted him was this When as Moses Aaron were sent into Egypt to deliuer the Israelites from their slauery and bondage they auouched to King Pharao that The Lord God of Israel had sent them on that message and for the proofe of their assertion they confirmed their Ambassage by diuers signes and strange wonders

in like sort the decent and orderly ceremonies of the Church though abused in one place yet in an other be restored vnto their right vse especially the abuse which is offered in ceremonies being but only secunda idolatria as Tertullian noteth but a second and inferiour degree of idolatry whereas that which is offered in the creatures is often-times the principall they beeing honored for very Gods Where finde you Gods creatures in this case of idolatry to haue any greater priuiledge then the Churches ceremonies If they after they haue beene made idols in the highest degree may yet haue their vse in the seruice of God why may not the other too which can be made idols but in an inferiour degree If the idolatrie with creatures do not destroy the vse of the same indiuidua why should the idolatry of ceremonies which is a lesse abuse destroy the vse of all the whole species the translators of our Geneua Bible in setting out the picture of the golden Calfe insinuate these two things First that the abuse offered to one idol of that kind though it were idolatry in the highest degree yet hath not so corrupted the whole species of it but that other may both lawfully and profitably bee vsed Secondly that though that idols were but a mans inuention had bin so notably abused vnto idolatry yet that it is not debarred from helping vs euen in the seruice of God for that must needs be the end of their figuring it in that booke Beza as you heard before goeth further for hee alloweth the very same alter which hath beene the instrument of an idolatrous sacrifice to be vsed as an instrument of our christian Sacrament In which iudgement diuers martyrs in Queene Maries time concurred who were content to vse the same Surplices and Chalices which had beene abused in adolatrous masses The like did the christians in the primitiue church they conuerted the same temples into the houses of God which had beene consecrated to the seruice of abhominable idols yet are both idolatrous Temples and Alters mans owne meere inuentions and not Gods eyther creatures or ordinances So that though our crosse were the same which was abused and but a mans inuention yet might it by these examples be defended But secondly I answere vnto your consequent That if it were granted that the signe of the crosse were but a mans inuention yet can it not bee granted with any truth that the protestants crosse is the same which the Papists haue abused ours differing from theirs both in the Agents and in the ends of the action two very great and materiall differences Thirdly I demand how those men which condemne all humaine inuentions which haue idolatrously beene abused do ag●ee with them selues when they condemne kneeling and commend sitting at the holy communion making this to bee a significant signe of our eternall rest which is both meerely an humaine inuention and hath notably beene abused vnto idolatry Ob. Perhaps you will say that sitting is agreeable to Christs owne institution and that he himselfe sat at his last Supper Resp. But that is not so hee vsed an other site of his body as distant from sitting as kneeling is He leaned and so did the rest of his Disciples according to the custome and fashion of those times Looke Clauis Scripturae in voce sinus Stuckius de ritibus conuiuialibus lib. 2. cap. 34. Ob. But happily you thinke that sitting hath not beene so wickedly abused vnto idolatry as kneeling hath Resp. Nay much more and to more horrible idolatry too For in the kingdomes of Calecute and Narsi●ga and in diuerse other prouinces of the East and West India where they worship the diuill in a most deformed image they represent him alwayes sitting and they worship him not kneeling but prostrate So that they which reiect kneeling and retaine sitting whilest they auoide the iesture of Christian idolaters they im●tate the iesture of Heathen idols Therefore where sitting is allowed I know not why either kneeling or crossing should be abolished Then to recapitulate the summe of this long answer If neit●er wee our selues nor the papits our aduersa●ies doe thinke our crosse auaileable to the driuing away of diuils nor to the sanctifying of our selues nor yet do adore it with diuine or holy worship then is not our crosse made an idoll either by our owne practise or by their opinion and therefore not to be debarred from the seruice of God by force of your first argument Againe if our crosse be either no humaine inuention but rather an Apostolicall tradition or being an humaine inuention yet hath neuer beene abused vnto idolatry then is it not excluded from the seruice of God by vertue of your second argument But the first of these is true as I haue shewed in the body of this answere Ergo the second also The fift obiection For as much as our profession of Christ is a part of the couenant Rom. 10.8.9 I haue doubted how man may appoint the signe of the crosse as a token of our profession This being Gods owne prerogatiue as to ordaine the couenant so to ordaine meete signes for it Gen. 17.7.11 Answer This fift obiection is very intricate but I gesse that ●t may be explicated thus No man may adde signes to the couenant of God Gen. 17.7.11 But our profession of Christ is the couenant of God Rom. 10.8.9 Ergo no man may adde signes to our profession of Christ. And by consequent the signe of the crosse may not bee added to our profession in baptisme In which argument the Maior must be answered by distinction That the outward signes of our profession or couenant with God bee of two diuers natures for either they bee sacramentall or ceremoniall signes For sacramentall signes wee plainely confesse that they must needs bee of Gods owne institution and haue his owne promise annexed vnto them and therefore no man hath any power to ordaine them but this as you truly say is Gods sole prerogatiue But ●or rituall and ceremoniall signes made either for the ordering of the Church within it selfe or for the distinguishing of it from other assemblies the case is farre otherwise such thinges may bee made by the Churches constitution without any incroching vppon Gods prerogatiue by the iudgement of the most Diuines both old and new I reffere you for breuities sake vnto the ninety fiue page of Bishoppe Whitgifts booke continuing vnto page 128. In which long and learned discourse hee citeth many testimonies of the ancient fathers declaring many rites ceremonies to haue beene ordained in the primitiue Church by hir owne authority without any expresse warrant of the word for them sauing onely that generall warrantize of Saint Paule Omnia decenter et ordine fiant In which rule he naming not the seuerall particulars but leauing them to the Churches discretion he giueth it power to ordaine lawes and ceremonies so that these conditiōs be not transgressed