Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	see_v	1,737	5	3.7569	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78222	Apodeixis tou antiteichismatos. Or, a tryall of the counter-scarfe, made 1642. In answer to a scandalous pamphlet, intituled, A treatise against superstitious Iesu-worship: written by Mascall Giles, Vicar of Ditchling in Sussex. Wherein are discovered his sophismes: and the holy mother our church is cleered of all the slanders which hee hath laid on her. By the author of the Antiteichisma.	Barton, Thomas, 1599 or 1600-1682 or 3.	1643 (1643)	Wing B997; Thomason E87_13; ESTC R209874	118,628	143

was constrained unto it I will suppose no man was so mad as to contemne it And suppose Ministers suspended for other Ceremonies were never questioned for this I will againe suppose they were not complained of All then you say doth no more make it not a duty of the Text or accuse the Church of hypocrisie then your not administring the Lords Supper but as and when you please doth One particular destroyes not the generall Nor doth the not punishing every neglect of a duty make it lesse a dutie It may often happen as now it doth that the Church hath little or no power to punish But had she power and were not the Canons within the Church-wardens inquirie Did they or any other ever Present the default and it passed without blame Bishops though they be eminent inspectors are not Omniscient If the offenders be not made knowne whom shall they correct The Scriptures hath prescribed this Non sit dubitandum Aug. Epist 110. ad Ianu. quin ita facere debeamus No doubt we ought so to doe The Church therefore questions not every neglect before she finds the contempt And the lesse because she holds it a part insolentissimae insaniae of most insolent madnesse to dispute Gods command SECTION XVIII LAst of all I may bring this as a reason against them the most of them and some also of the chiefest of them that ground it on the Text yet hold their opinion very uncertainly they passe to and fro betwixt the Text and the Canon When they thinke that the Authority of the Canon is not altogether sufficient to make the people to practise it they flee to the Text when they are afraid that the Text will not beare it they flee to the Canon And if this be not halting betweene two opinions for my part I know not what is I will instance but in one Master Page in his Treatise of Iustification of bowing at the Name Iesus doth confesse that when he first went about that Treatise he did not thinke that it could be so directly proved from the Text a plaine evidence that he went about it doubtfully for he was to encounter with an Antagonist that held it no dutie of the Text and would he goe about to contradict him when himselfe was fearefull that the Text would not beare it but he affirmes that when he had read Bishop Andrewes on Phil. 2 he could not but condescend to his * Page Iustification bowing P. 4. opinion yea though he brings many Arguments such as they are to prove it a dutie yet thus he closeth with his Antagonist Though I am not so peremptory saith he that it is a duty of the Text as you are it is not Neverthelesse if the Text faile me I will ground it upon the Authority of the Church Answer Whom you here meane I know not some and some of the chiefest they are and in their opinions uncertaine they Because what you thinke you say and care not what Sir if you will understand what I feare you studie to contemne this Orthodoxe truth you must goe from the Text to the Canon and from the Canon to the Text. Thus if you will from the Text to the Canon as to the Hypereticall or Ministeriall Diction of the Sentence and then from the Canon to the Text to examine it by the Decisive of the Scripture This course I first tooke and the Scripture hath so determined it in my Conscience as I write Consider once more the Text and the Canon and this Ceremonie is a Divine dutie and a Humane As commanded in Scripture it is a Ceremoniall dutie Divine or of the Text Iustifi of bowing P. 8. saith Doctor Page and as commanded by the Church it is also a Ceremoniall dutie Humane or of the Canon Who then aske how I am sure that this is the Truth Answer is the Church hath so expounded it If demand be how is this Opinion of the Church discerned Answer is by the Letter of the Text and in the analogie of the Truth Nor is this all I am bound by the Text and by the Church if I will not observe the Text God will punish me for disobeying the Church also And this we finde in the Scriptures he doth more grievously then sinnes immediately committed against himselfe So to looke we ought unto the Text and to the Canon And if this be halting betweene two opinions you must halt in many things or be very ignorant and because you will not be stayed by the Church in any thing you stumble often as you goe And now are fallen heavie on Doctor Page whom a good man having blessed God for him will honour for his worth and thanke for his paines Ambros sup beati immacul Ordinis ignorantia conturbat negotiorum naturam formamque meritorum and you have done what thereby you could to crack his credit which still encreaseth by your contempt You note him for halting where his judgement is most sound I 'le expresse his words because you have chopped them to spoyle his sense I must confesse saith he that when I first entred upon this businesse I thought it could not be so directly proved out of the Text. But when I had perused that Learned and judicious Prelate Bishop Andrewes upon these words who conquers where he goes c. I could not but condescend to his opinion Not that I am so peremptorie it is a dutie of the Text as you are that it is not but I am perswaded now that it may be very probably defended even out of the Text. Wherein notwithstanding if I faile the Cause in hand is no whit prejudiced being principally defended upon the Churches Authoritie But for ought I perceive yet you must bring better Reasons then any you yet alledged before you perswade me that it is no dutie of the Text. What see you here save a modest and free confession of his first thoughts His care and course not to erre his submission to the Authoritie of the Church and his confidence even at the sundry insults of his Adversarie that it is a dutie of the Text. Hee doubteth hee searcheth hee findes hee stands to it Here is no despising of Prophesying but an examining of all things a holding fast that which is good and this is Apostolicall 1. Thess 5.20.21 Will you be remembred now The time was when you held it lawfull to be done and since writ to me that it was an indifferent Ceremonie But now in this great Loose you have preached it Damnable Superstition Damnable you will have it Is not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worse th●n doubting even fraudulent and base playing on both sides Carpere vel noli nostra vel ede tua Yea throughout the whole Treatise he is content with any testimonie or proofe from any Authour that may give the least signification that it is but a thing indifferent yea which is to be noted that those Authours that are evidently against him

and understand bowing the knee in the Text of subjection because they say that this subjection is signified by bowing the knee he takes to be for him he may as well affirme that because Kings and Rulers are commanded to be subject to Christ Psal 2.12 which subjection is signified by the word Kisse therefore they are bidden in an expresse and literall way directly and plainly to Kisse Christ Answer Certainely you have a Worme and cannot be quiet Let any Scholler with an impartiall eye peruse the Learned Doctors Booke and he will deeme that you either know not Authoritie good from bad or minde not what you reade I have looked into most of the Authors themselves and must testifie unto the World that you have taxed him falsely What though hee say that Bishop Babington confesseth by bowing the knee is meant subjection Iustifi of bowing Pa. 22. whereof bowing the knee is a signe and wee desire no more Is this any thing Yes very great against you for hee is the maine Pillar you flye too B. Babing in his exposi of the Catho Faith p. 197. and affirming the bowing of the knee there to be a signe he overthrowes you Your paralelling the Bowing with the Kisse Psal 2.12 holds not for his Name wee have with us to bow at his Person wee have not directly and literally to kisse A strange thing that a man should write so largely as he doth and yet not be sure of his own grounds what is this but to ensnare the Consciences of his Readers to make them practise a duty yet they shall not know upon what ground they practise it they shall not know whether they obey Gods Commandement or Mans only To state preach this opinion so uncertainly as many Ministers ha●e done what is this but to bring upon the consciences of their people a necessity of sinning and so great peril of damnation for whatsoever is not of faith is sin Rom. 14.23 I say to all these men as Elias said to the Worshippers of Baal 1 Kings 18.21 Why doe yee halt betweene two opinions If God be God follow him but if Baal be he follow him So I say If you will ground this bowing upon the Text follow that or if upon the Canon follow * Though they have no fast footing upon either that you cannot ground it upon both and yet make it a thing indifferent for if you ground it on the Text you must make it necessary and alwayes and at all times and places continually to bind Answer A strange rudenesse to be so lavish of Pen but you are put to it and having ensnared know no other way to uphold your Gin. T is ever your ultimum refugium when arguments are convincing to play the Huckster A loose tongue countenanceth your owne by depraving others T is infallible whatsoever is not of faith is sinne But observes he not this Canon who following the letter of the Text keepes the analogie of faith and obeyes the authoritie of the Church Had you descended unto Zanchies seventh and eighth rule of interpreting the Scriptures Zanch. de interp S. Scrip. C. 2. p. 423. you might have seene the Doctors judgement First in containing himselfe intra terminos tam reales quam etiam verbales both within the reall and verball termes of the Text. Secondly in searching the interpreters Iustifi of bowing p. 5. and not yeelding unto authority without reason And this is the cause saith Learned Zanchy that we attaine not the true sense some contemne the learned others will read none save there affected with the former I doubt you are an Anabaptist with the other a Papist And in his wisdome Doctor Page hath so certainely stated the question that you cannot maintaine your assertion without being in contempt Avoid this Dilemma and I will set you free If it be full subjection as you and your side contend then t is not full without the bowing of the knee For that is one facultie of man an humble one too and a reall and verball terme of the Text. If mentall onely as some times you say shew your mentall subjection without an outward act for all outward may come within the bowing of the knee and I will shew you that my eares see and my eyes heare One is as true as the other If you cannot demonstrate it how doth your light shine before men that they may glorifie your Father which is in heaven Mat. 5.16 You are much out in your citation 1 King 18.21 God and Baal are repugnant God and his Church are not Our sooting is fast t is you serve not God right that obey not his Church in the truth In this obedience we follow him nor hold we it an indifferent thing so to doe but necessary alwayes Alwayes to bee morigerous though not at all times and in all places necessary to expresse such outward acts of obedience I l'e now take leave of the first part and leave it the first part of an Ode Horat. l. 2. 〈◊〉 13. Ille nefasto te posuit die Quicunque primum Sacrilega manu Produxit arbos in nepotum Perniciem opprobriumque Pagi PART II. Wherein are Answers to Reasons pretended for bowing at the Name Jesus from Phil. 2.9.10 SECTION I. OF all the R asons that I have hitherto met with I professe I have not found any one that is truly grounded upon the Text or any other correspondent Scriptures but meerely upon the fantasie of the braine Onely there is a shew of a proofe by reason that In the Name is translated at the Name which they presse upon their People in this wise The Text say they is as cleare as the Sunne for this practise doth it not say expressely at the Name of Iesus every knee shall bow Can there be any thing more plaine * There is a great difference between these 2 phrases In the name of Iesus which is the Power of Iesus and at the Name or appellation Iesus as there is between these two In the Name of the King that is the Kings authority and at the Name King I have already answered this therefore I will be silent now onely here I seriously admonish these men to unteach such vaine doctrines I answer them there is nothing more obscure and senselesse than such an Interpretation making In the Name of Iesus to be meant at the mention of the Name Iesus for I have proved before no Scripure can warrant this Exposition But if they will needs have it so meant here I will produce a Text that may make as much for adoration at Gods Name as this Text for the Name Iesus Psal 63.4 Thee will I blesse while I live I will lift up my hands in thy Name What Name this i● the first Ve se shewes it is Gods Name If then In the Name of Iesus be meant at the naming of Iesus what reason can be given why In the Name of God may n●t as well be

you that the Name Jesus was humbled therefore he doth not meane that the said Name was exalted But he doth say that Jesus was humbled and being he was humbled in that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause his Name also was exalted as before Part 1. Sect. 1. See my Antiteichisma Tract 3. Pag. 16. Encounter whilst you will the more you doe the weaker you First then I deny the Antecedent the Name Iesus did not suffer above other Names It cannot be well proved that this Name suffered at all For no man denyed Christ this Name but both enemies and friends gave it him It was the Person not the Name that suffered neither did Christ suffer for this Names sake When Ioseph and Daniel Types of Christ were abused and persecuted can any say that their proper Names suffered neither can it be truly said that the Name Iesus properly suffered when Christ himselfe suffered Their maine proofe of this Reason they produce from Ioh. 19.19 Where Pilate set up Christs title over his head upon the Crosse Iesus of Nazareth the King of the Jewes This they say was done to him in scorne so that his Name Iesus was made an execration say they I answer it cannot be proved that this Title was set up at all in scorne Iudicious Master Calvin on that place is of another mind For thus he saith Pilaticonsilium fuit c. It was Pilates policy saith he that he might revenge himselfe of the Iewes who by their obstinate importunity had forced him to punish an innocent Person to condemne the whole Nation in the Person of Christ So by his judgement this title was a reproach to the Iewish Nat●on rather than to Christ He addeth yet further Atqui in Christo hoc extraordinarium fuit quod sine ignominia titulus opponitur This was extraordinary in Christ that without any reproach hi title is set up Secondly The off●nce that the Ch●efe Priests of the Iewes tooke at this Title proves it not to be scornefull to Christ who were displeas●d with Pilate for it which if it had beene reproachfull they burning in malice against our Saviour would have liked it well enough Thirdly Had it beene set up in scorne it was not in any quarrell to the Name 〈◊〉 ●o the Person Fourthly Had it beene to a Name yet was it not to the Name Iesus but the Title King of the Iewes Answer You may deny what you wil If you prove no better then by denying you shall never be beleev●d by me 'T is true the Jews denyed not Christ this Name though they acknowledged not the vertue in him But they did deny the other Lord Christ c. and therefore the argument is against your selfe He was not reviled in them but in this Y●a they made it a Name of Scorne cut off the last letter thereof that it among them might not signifie a Saviour and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in derision they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schind ad rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your evasion next is very poore For t is most ridiculous to say that Ioseph and Daniel being abused under a Name were not abused in the Name under which they were abused Under what Name Christ suffered in the same Name suffered he Suppose next and I thinke it cannot be proved that Pilate did set up the Title on the Crosse in scorne of him yet I beleeve that by Divine Instinct he did it to upbraid the Jewes And this the Reverend Bishop Andrewes hath observed to be a kind of Omen or presage of the exalting his Name Master Calvin therefore might well call it Extraordinarium in Christo For acquitting Christ Pilat thereby shewed that Iesus bloud was upon the head of the Jewes Nor is this all Pilat wrot the Title in the three principall Languages and by this praeludium you might have knowne Calvin in Ioh. 19. v. 19. if you had well heeded Master Calvin that the Lord declared the time to be at hand quo filii sui Nomen ubique innotesceret wherein the Name of his Sonne should be every where lifted up Cast up your gaines now and see if this will prove the Name not hatefull to the Jewes No it will not For this was Pilats act not theirs and they opposed it withall their might Ioh. 19.20.21.22 Your Secondly Thirdly and Fourthly are nothing For wee doe not say that Pilat caused the Title to be apposed in scorne of him but rather to the ignominie of the Jewes who crucifyed one Innocent and their owne King This you should prove that the Name of Iesus was not a laughingstock to the Jewes Scorned Vilified despited by them this you cannot do● But the t●uth is the most Glorious Names of our Saviour as God Sonne of God Page Iust of bowing pag. 42. alibi Christ Iehovah suffered rather in him than the Name Iesus The reason that M. Page gives to preferre the Name Iesus above these Names doth not satisfie for sai●h he these Names are glorious and lofty Names in themselves and therefore need no advancement but the Name Iesus was an humble and lowly Name therefore God advanced it I say this Reason is not satisfactory for the Question is not what these Names are simply considered in themselves but what they were in Christ in the time of his humiliation As the Question is not whether we are to bow at the Name Iesus simply considered but at that Name in Iesus Christ I contend then that these aforesaid Glorious Names were more humbled Names in Christ than the Name Iesus For Iesus was his proper Name given him at his Circumcision but these Names are Titles of his honour As Henry and King so is Iesus and Christ saith learned Bishop Babingion Workes Pag. 245. Christ in respect of these Glorious Names suffered exceedingly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He emptied himselfe of the Glory of these Names The Iewes generally would not give them nor suffer them to be giv●n unto him Whosoever did but once open his mouth to ascribe any of these Titles of honour to our Saviour presently he suffered for it fo● whosoever did but confesse him to be the Christ was put out of the Synagogue Iob. 9.22 When at any time he did but take the due honour of any of th●se N●me● to himselfe they immediately intended mischiefe against him Ioh. 5.18 The Iewes sought to kill him because he said God was his Father making himselfe equall with God So Ioh. 10.33 For thy good workes say they we stone thee not but that thou being a man makest thy selfe God So Mat. 26 65. As soone as he had conf ssed that he was the Christ The high Priest cryed out against him that he blasphemed So that it is evident that our Saviour suffered the paine of losse in respect of these Glorious Names not having the honour of them and not onely so but he suffered also the paine of feeling in himselfe and his members when at