Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34065	The examiner examined being a vindication of the History of liturgies / by T.C., D.D.	Comber, Thomas, 1645-1699.	1691 (1691)	Wing C5465; ESTC R23336	57,285	70

Cyprian's Diocess had made their own Forms for Moses and Maximus or had daily prayed for them in various phrases it had been impossible for Cyprian to pretend to set down in a Letter what was the substance of those many various prayers So that whether it were the old Form or a new one such as our Bishops make and send us on extraordinary occasions it was a Form and that sufficiently confutes Mr. Cl. and secures the point in question Indeed Mr. Cl. had not cited this place at large in his Disc of Lit. pag. 68. and I thought he had referred to the beginning of that Epistle where S. Cyprian desires the prayers of Moses and Maximus but Mr. S. B. hath obliged me by citing the true place at large by which I perceive I was mistaken before and I shall freely own it wishing he may follow my Example so oft as I convince him he was in an Error and then our Controversie will soon be at end and he may see by this Reply now that it was more difficult for me to find Mr. Cl's Quotation than to answer it Pag. 50. Instead of repeating Mr. S. B's partial account of the dispute between Mr. Cl. and me about the liberty the ancients took to alter Christs own Form of Baptizing I shall refer the Reader to my Hist Lit. par 2. pag. 247. where that matter is fully considered and all Mr. Cl's pretended Evidence disproved As to the last place out of Cypr. ep 73. ad Jub Both Mr. Cl. and Mr. S. B. cite it falsly and fraudulently Mr. Cl. hath it Quomodo ergo quidam dicunt modo in nomine Jesu Christi c. Mr. S. B. adds nothing but these words foris extra Ecclesiam But the true reading in Pamelius in a later Paris Edition in Goulartius and the Oxford Edition is Quomodo ergo quidam dicunt for is extra Ecclesiam ims contra Ecclesiam modo in nomine Jesu Christi c. So that Mr. Cl. leaves out all and Mr. S. B. half the Character of those persons who said Baptism was valid if it were administred only in the Name of Jesus Christ they were such as were out of the Church and against the Church that is Schismaticks and Hereticks Which being evident I beg the liberty to examine First Whether it were not fraudulent in both my Adversaries to omit the Character of those men by whose opinion and practice they would prove an usage of the Church 2ly Whether they might not as well prove the antiquity and lawfulness of Extempore Prayers from the notions and practice of Montanus and the Messalians 3ly Whether they believe the present Church is obliged now to follow their Examples who were out of the ancient Church and Enemies to it When Mr. S. B. hath considered well of these Questions I hope he will be satisfied that this place doth not prove that the true Church then took liberty to vary Christs Form nor can any thing be inferred from it to justifie the granting such liberty now § 4. Pag. 51. That clear instance of a Liturgy left to them of Naeocaesarea by Greg. Thaumaturgus from which for a long time after they would not vary in a Ceremony a word or a mystical Form looks so like a proof of Forms invariably used that Mr. S. B. labours by all means to evade it and 1st He pretends this passage of not varying c. relates only to Doctrin 2dly He saith S. Basil mentions not Gregory ' s appointing a Form of Prayer for that Church Both which I shall disprove For first this passage cannot refer to Gregory's Doctrin any further than that must be supposed agreeable to the Forms of Worship he left behind him because the things they would not vary from nor add to were Actions Words and Mystical Forms 'T is true if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had stood single as it doth Ep. 75. it might have been applied to Doctrins but what Actions or Mystical Forms are there in Articles of Faith these can relate to nothing but Divine Worship Again S. Basil saith Many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Administrations were now become defective by the antiquity of their Institution and yet they would not vary from them Now let Mr. S. B. consider whether Gregory could institute any new Orthodox Doctrins or whether true Doctrins can ever become defective by their antiquity and then he must confess this Answer was a meer shuffle to cover a bad Cause Doctrins can be instituted by none but Christ and his Apostles and are the better for being old but a Liturgy is capable of growing obsolete and it is that of which S. Basil here evidently and undeniably speaks which answers his second Objection For though he do not use the very words Liturgy or Form of Prayer yet he mentions Administrations and declares they would not add to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Action a Word nor a mystical Form These are the main parts of a Liturgy which consists of Rubrics for Ceremonies the words of ordinary Prayers and Praises and the mystical Forms of Administring the Holy Sacraments Now if they added nothing in any of these particulars to the Administrations he left them doubtless they made no new Extempore Prayers nor varied at any time therefore they confined themselves invariably to what he had prescribed them in Ceremonies Words and mystical Forms and these words of S. Basil evidently suppose he left them a Liturgy consisting of all these particulars prescribed Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had it stood alone signifies a Form for the Mysteries so very clearly that it would suffice to have proved the Sacraments were administred by such a prescribed Form When S. Luke writes down the very words of a Letter he saith it contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts xxiii 25. so Nazianzen S. Basil's Friend calls Divine Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prescribed Forms of the Church which were preserved and Julian imitated these by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form of Prayers Naz. orat 3. p. 101 102. Cedrenus in the Life of the Emperor Zeno calls the Imperial Edict sent to Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form And Zonaras informs us that the Fathers assembled in the Council of Trullo call the Emperors Edicts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the public or political Forms Can. 38. vid. Beveridg Concil Tom. I. p. 201 202. In the Euchologion the Priest is directed to do all things as he is directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Formularies Euch. p. 11. And the learned Dr. Duport in his Greek Version of our Common-prayer useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Title-page and elsewhere for our prescribed invariable Forms of Ordination of Administring the Communion of solemnizing Matrimony c. So that if these Authors understood Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a prescribed Form for the Sacrament and S. Basil implies they had such an one and would not make a new one