Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	father_n	son_n	trinity_n	2,798	5	10.7863	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12793	The sale of salt. Or The seasoning of soules Namely such, as for whom the chapmen here doe come, and whom the author, which taketh the name of a salter, is willing, what in him lieth, to season with the salt of the Word, leauing the successe to the Lord, without whose blessing in such works we can do nothing. Written by Iohn Spicer, minister of the word of God at Leckhamsteed in the county of Buckingham.	Spicer, John.	1611 (1611)	STC 23101; ESTC S117790	175,913	412

open them paraphrastically vsing more words containeth thus much I haue taken thee before God and this congregation to my wedded wife I haue promised to keepe thee in sicknesse and in health to loue and to cherish thee til death and to the end thou maist haue some token to testifie this my promise made vnto thee I giue thee this ring promising to esteeme of thee as mine owne body and to honour thee in bearing patiently with thy weakensse and in acknowledging that though I be thy matrimoniall head yet if thou feare God and beleeue the Gospell cleauing stedfastly vnto Christ the Mysticall Head of his Church ● Pet. 3.7 thou art as the Apostle saith heire together with me of the grace of life Cath. Why then he might say if there must needes bee a ring I giue this ring in token that I take thee to my wedded wife promising to esteeme thee as mine owne flesh Mad. Harke in your eare neighbour when wee women are chosen Clearkes of the conuocation our voices perhaps would be heard for setting downe of orders but vntill then we shall do well to be ordered by our gouernors Cath. Be it so but why doth the man endow his wife with his goods In the name of the Father of the Son of the Holy Ghost in the name of which Trinity we are commanded to be Baptized not Wedded Guid. That also must bee enterpreted to the best thus with all my worldly goods I thee endow The blessed Trinity approuing this my doing Cath. But why doe you crosse my child after you haue baptized it sith Christ gaue you no such commandement Guid. Why do you aske me this question which am commanded to do it rather then those that commande mee since you haue no more commandment from our Sauiour to aske mee then them Truely but that I see there be many iarres about these and such like matters and much trotting to the Courts for the same I would not stay so long in answering you to these questions I am perswaded I am bound to obey my superiours commanding such things as are not contrary to the commandement of the highest power of all If by desiring to haue my child baptized I declare that I am of this minde that neither I nor my child ought to be ashamed of Christ crucified if crossing tend to the same end it is not contrary to that end Cath. But we must not adde any thing to the word of God Gui. I grant as néedful to saluatiō but we crosse not to the end wee would haue any thinke their children cannot bee saued without it If the matter lay in myne owne hands I would not trouble the minds of any that would haue no crossing but things being as they bee I must crosse children or else be crost of men If a man bee warned to the Court hee shall pay as much for not crossing as for committing adultery I meane the fee for the proces is all one I assure you I loue not to empty my poore purse for not stirring my fingers to and fro vpon the childs fore-head It may bee the Proctors and Registers will say I am not amicus curiae for their profite in labouring to make you and others not to be curious in these points but to fauour your pursses but I must craue pardon to speake my minde to those that belong to my charge And this I say to you neighbour Cathara and to all that be of your minde if there be any benefit in crossing your child not hauing it loseth it if there be none he looseth nothing if hee haue it if there hee any offence giuen God will be angry not with you but with the giuer if it bee taken you are to blame none but your selfe if God bee not pleased with crossing they which commande it or doe it must looke to bee shent and not you that cannot let it Cath. I read of late in a booke called the Abridgement of that booke which the Ministers of Lincolnes diocesse deliuered to his Maiesty wherein I found not onely the names of many learned men set down who misliked kneeling at communion crossing and surplesse but also certaine arguments against the said ceremonies so that you may not blame mee if I bee scrupulous in these things which such great Clearkes haue reiected as nourishing idolatry There be many things in vse now which some say were not from the beginning Guid. That Abridgement was set forth as I take it in the behalfe of such brethren in the Ministery as neuer vsed these ceremonies to make knowne why they cannot frame themselues to vse them nor subscribe vnto them You are not to weare the Surplesse nor to crosse after Baptisme and as touching kneeling at Communion though in the Abridgemēt Aquinas Harding Bellar. B. Watson and others are said to make the practise of the Church in the vse of this gesture one of their strongest arguments to iustifie that their Idolatrous conceite of Transubstantiation because else say they the Church should commit idolatry in knéeling before the Elements yet I cannot see why knéeling before the Sacrament and not bowing to it but to God should more be counted Idolatrie then knéeling before the Minister as many doe when hee is praying Cath. I thinke none of the Popish sort though they kneeled before the Priest did take him for God as they did the Sacrament Guid. Whether they tooke him for a God or a God-maker I leaue it to themselues but this I am perswaded of that neither your selfe nor any sound fauourer of the Gospell do take the Sacrament for God and therefore your knéeling in the sight of it and not to it is no more Idolatricall then knéeling before the Pulpit in the Church or the picture of the King at home bowing neither to Pulpit nor Picture Cath. The superstitious sort kneeling before Images the Sacrament in Churches or their pictures and Crucifixes in their houses doe so fasten their eyes vpon them bow so deuoutly before them and giue them such a kinde of worship as tendeth much to Idolatry if it bee not so altogether Guid. But wheras you sayd the names ●f many learned men are set downe in that Abridgement which would haue these Ceremonies remoued out of the way as stumbling-blockes if I were adicted to them as one that thought our Church might not stand without them I may say there bee other learned men which thinke they may be well vsed of vs though they were abused in Popery I might also say that euen some of those that are named in that Abridgement séeme to some to varry from themselues though rightly vnderstood I do think they do not Cath. What should moue you to say so Guid. In one place I finde these words It is much lesse vnlawfull to man to bring significant Ceremonies into Gods worship now Abidg p. 33 then it was vnder the Law for God hath abrogated his owne not onely those that were appointed to

belike as the children of these married Shepheards some as it should appeare by their bookes haue studied Arithmeticke to learne to multiply and by multiplying to set downe how many thousands of such mens children might bee borne since the beginning of Queene Elizabeth raigne they are affraid belike that the professors of the Gospel should become mightier then they Though some grudge at increase 〈◊〉 S●lomon ●aith In the ●●●●●●de of 〈◊〉 ●●ple is 〈◊〉 ho●●●r of a King Prou. 1.1.28 I hope they be not so cruell as in their hearts to wish that our midwiues would do with them as they did in Egypt with the males of the Hebrewes Salt Surely I thinke that if in the house of any of our Shepheards some maid the liue vnmaried should proue with child these multipliers would say it was the maisters deed If there Shepheards in times past had no more children of their own thē they had wiues of their owne it is well for them I iudge them net I remember an old fellow came diuers times to my doore with these spéeches I was borne in this towne id est Rector and the Shepheard had mée call him vncle but the townes-folke said hée was my father Chap. Yea but such fellowes come not within the multiplyers account but I pray you tell mee why did you aske whether the Shepheards we talked of before were married Salt You shall heare what if the lawes were such that whosoeuer would not féede his Shéepe and farre them in the attire of Turkish Shepeheards should be diuorced ought any whom God hath coupled together to be separated rather then this should bée yéelded vnto Chap. I thinke no for whatsoeuer the attire were there dealings otherwise would sufficiently declare that they were no Turks nor worshippers of Mahomet Salt Well then do you not thinke that when men that feare God hauing will skil do take paines with their flocke-feeding both Sheepe and Lambs do you not thinke I say that such men louing their flocke and the Flocke hearing their voyce are coupled to their Flockes by the Lord himselfe Chap. Yes Salt Why then should not they choose to weare their white garments though Turkish Shepheards should weare or the Shepheards of the Idoll His in Egypt had worne it rather then for this and such like matters be as it were diuorced from their Flockes May not we vse myrrhe aloes cinamon E●on 7.17 because the woorish woman persumeth her head therewith Chap. Shee abused those things and the ornaments named in the 16. vers to serue sin in the chamber not in the Church May not wee sweeten the Church with frank ensence and vse such things as our gouernors call decent because these things were abused to superstition do you thinke that any of those Shepeheards which vse these cloakes heere make such accoumpt of them as the Shepeheards in Italy made of their apparell touching whom a skilfull Shepeheard writeth thus Salt 〈…〉 in preparation the Mass ca. 4. Where good is hourers are wont to cast of their clothes when they goe about their worke the B. and Preists doe cleane contrary putting garment vpon garment when as they goe to worke and a little after he saith that the Aube vpon the gownes is as they interprete it in stéed of a shirt of male and therwith representeth the gowne which Herod gaue to Iesus Christ in a mockery the girdle signifieth a bow and the scourge wherewith they scourged Christ and the little cord wherewith the stole is tyed to his girdle signifieth his quiuer the stole that is to say the breast-plate which goeth about the necke and is crossed ouer the belly like a S. Andrews crosse c. serueth for a launce to shake against the enemy and also in stéed of the cord wherewith Iesus Christ was bound when they scourged him the maniple is his mace c. the chisible is his bucklea c. Chap. To my remembrance I haue heard a Preacher say that one Doctor Durand hath some significations too Salt Yes he saith Amictus est pro galea In ration li. ●● cap. 3. See defence of Ap. p. 39● c. his amice is his head-péece his Albe is his coate of male his girdle is his bow his subsingle is his quiuer his stole is his spear his maniple is his club his chisible is his Larget and in the end he saith Haec sunt arma quibus pontifex vel sacerdos armari debet contra spirituales nequitias pugnaturus These be the peeces wherewith the B. or Priest must he harnised that will fight against the spirituall wickednesse Chap. Haue you read any speeches of any of the Popes touching appparell Salt Some write that Pope Caelestinus the first saith Discernendi sumus a plebe doctrina Cae●e 1. in Epi. ad Epis● Galli● cap. 1. ●i●ed in defen Apo. p. 401. non veste conuersatione non habitu mentis puritate non cultu Si enim studere cuperemus nouitate traditum nobis a patribus ordinem calcabimus vt locum vacuum superstitionibus faciamus docendi potius sunt rudium animi quam illudendi nec imponendum est illorū occulis sed mentibus infundenda praecepta sunt We must be knowne from the lay people by our doctrine not by our coate by our conuersation not by our apparell by the purenesse of our minde not by the attire of our body for if we once beginne to deuise nouelties wè shal tread our fathers orders vnder foot and make roome for superstition the minds of the ignorant ought to be taught and not to be mocked neither may we go about to dazell their eys but rather ought to poure wholesome doctrine into their hearts Chap. I take this to be his meaning that if one came in a Shepheards weed and do not feede he doth nothing but mock them with shewes and not that he would haue a Bishop go like a butcher or a Minister like a milner Salt You may be sure he had no such meaning deither do I think that the Ministers of the Church of Bethelem were so vndiscreet though Saint Ierome describing the orders of that Church saith Hieroni. ad Marcell In veste nulla discretio vtcunque placuerit incedere nec detractionis est nec laudis In apparell there is no difference there is no wondring howsouer a man list to go it is neither slandred nor praised Chap. But our Shepheards may not go as they list In Q. M. time but according to the orders set downe and they say they are the more vnwilling to yeeld for that some wolues which did deuoure not onely many poore Sheepe but also some worthy Shepheards in this land did vse some apparell sutable to this that is appointed to be worne Salt Vnlesse I be deceiued some of those Shepheards that were burnt to ashes did weare the same Chap. If they did I thinke it was more for the peace of the Church then for any fancy they