Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	church_n	place_n	1,819	5	4.5081	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74636	New errors made palpable by an old light, or a cheap and easie method to cure the dissentions of the time by a septuagint of conclusions, composed and experimented by Anthony Norwood, Esquire.	Norwood, Anthony.	1652 (1652)	Thomason E1291_2	16,822	45

dispensation XXXV If no Christian Father be prohibited the Graces of the Spirit or before association forbidden by God to exercise the Ministerial function in his own family then after association they have an equal liberty to officiate therein notwithstanding any divine prohibition But no Christian Father is prohibited the Graces of the Spirit or before association forbidden to exercise the Ministerial function in his own family Therefore notwithstanding any divine prohibition they have after association an equal liberty of officiating therein XXXVI If after association the believing fathers of Christian families have an equall liberty to officiate in the Ministerial function then in a Christian Commonwealth the personal calling to the Ministerial office proceeds not from divine inauguration But after association the associated believing fathers of Christian families have an equal power to officiate in the Ministerial function notwithstanding any divine prohibition Therefore the persoual calling to the publike Ministerial office must necessarily proceed from politick and prudential considerations XXXVII If in a Christian Commonwealth the personal disposing of the Ministerial office be from humane institution and if believing fathers have originally an equal disciplinary power then meerly the calling to the Ministerial office cannot make a justifiable claim to a disciplinary Authority But in such a Commonwealth the personal calling to the Ministerial office is from humane institution and believing fathers have originally an equal disciplinary power Therefore a claim to a disciplinary Authority cannot be made good meerly by the calling to the Ministerial office XXXVIII If the Apostles thought it not reasonable that they should be obstructed in executing their Ministerial office by regulating the distribution of publike Almes to distressed Christian widdowes and if nothing belonging to discipline agrees better with the preaching of the Gospel then the duties of Charity then a reason will be hardly found why they who are set apart for Doctrine must therefore necessarily have to do with discipline But the Apostles thought it not reasonable that they should be hindered in their Ministerial employment by regulating the distribution of publike Almes to distressed widowes and nothing belonging to discipline agrees better with the drofession of a Minister of the Gospel then the duties of charity Act. 6. 2. Therefore an Apostolical reason is not to be found why the Ministers of the Gospel must necessarily be Magistrates in office XXXIX If they who are Ministers in office have not thereby any priviledge to be Magistrates in office then the Episcopal office is not inseparably annsxed to the Ministerial function But ehey who are Ministers in office have not thereby any priviledge to be Magistrates in office Therefore I cannot conceive it to be any profanation of the office should some Lay-Elders be appointed to supply the places of such Bishops as were in the Churches of the primitive Christians XL. If the Faith of the primitive Christians was the onely cause why that polity which they had peculiar to themselves was accounted holy then is there no cause why some part of the polity of associated believing families should be esteemed more or lesse holy then some other But the Faith of the primitive Christians was that alone for which the polity which they had peculiar to themselves was accounted holy Therefore there is no cause why the polity of believing associates should be esteemed more or lesse holy in one part then in another XLI If it be through Faith onely that holinesse be imputed to man by God and if wheresoever Faith is there holinesse be imputed then sanctimony is not to be attributed more to one believing member of a Christian association then to another But it is through Faith onely that holinesse is imputed to man by God and wheresoever Faith is there holinesse is imputed Therefore sanctimony is not to be attributed more to one believing member of a Christian Commonwealth then to another XLII If holinesse be an attribute belonging as well to all as to any believers and to every part as well as to any part of the polity of believing associates then the native power of a believing Fatherhood is not made lesse by a pretended personal or political holinesse But holinesse is an attribute belonging as well to all as to any believers and to every part as well as to any part of the polity of believing associates Therefore a pretended personal or political holinesse cannot take away the native power of a believing Fatherhood XLIII If the authority of a Christian Common-wealth be solely and independently in the Fatherhood and if lawfull authority ought to be obeyed then ought communicated Christians to subscribe wholly to that polity which is constituted by the Fatherhood whether personally or electively congregated But the authority of a Christian Common-wealth is solely and independently in the Fatherhood and lawful authority ought not to be disobeyed Therefore communicated Christians are religiously bound to subscribe wholly to that polity which is constituted by the authority of the Fatherhood XLIIII If the Fatherhood of associated Christians have a right of power sole independent and extendable to the whole Community then is it no more lawful for any member therein associated to appeale from their determinations to his own judgement or to a forraign Judicatory in matters tending to publike uniform worship then in those which tend to the persecution of peace and prosperity But the authority of the Fatherhood of associated Christians is sole independent and extendably to the whole Community Therefore it is as unlawful for any associated member thereof to appeal from their determinations to his own judgement or to a forraign Judicatory in matters tending to publike uniform worship as in those which tend to the preservation of peace and propriety XLV If the authority of the Fatherhood be sole and independent in all causes then no forraign power can assume a jurisdiction over any member of a Christian association without sin Bue the authority of the Fatherhood is sole and independent in all causes Therefore it is a sin for any forraign power to assume a jurisdiction over any member of a Christian association XLVI If no forraign power can assume a jurisdiction over any associated members of a Christian Commonwealth without sin then the pretended Roman Hierarchy is a sinful usurpation But no forraign power can assume a jurisdiction over any associated members of a Christian Commonwealth without sin Therefore the pretended universal Roman Hierarchy is usurpatious and unlawful XLVII If the paternal authority be sole equal and independent then none hath by his own right a preheminence above another to act in their National Councels But the paternal authority is originally sole equal and independent Therefore in a Christian Commonwealth no Father hath by his own right more or lesse power then another to act in their National Assemblies XLVIII If in the associations of believing Fathers no Father hath a greater priviledge then another to act in their National Conventions