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	time_n	3,239	5	3.7702	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61893	A reply unto the letter written to Mr. Henry Stubbe in defense of The history of the Royal Society whereunto is added a Preface against Ecebolius Glanville, and an answer to the letter of Dr. Henry More, containing a reply to the untruthes he hath publish'd, and a censure of the cabbalo-pythagorical philosophy, by him promoted.	Stubbe, Henry, 1632-1676.; Sprat, Thomas, 1635-1713. History of the Royal Society of London.	1671 (1671)	Wing S6063A; ESTC R31961	66,995	80

it self For while the Bishops of Rome did assume an Infallibility and a Soveraign dominion over our Faith the Reformed Churches did not only justly refuse to grant them that but some of them thought themselves obliged to forbear all friendly and charitable acts towards them and would not give them that respect which possibly might belong to so ancient and so famous a Church and which might still have been allowed it without any danger of Superstition I demand now of my Adversaries which of the Reformed Churches ever did think themselves obliged to forbear all friendly and charitable actions towards the Papists I have not read to my knowledge any such thing in the Harmony of Confessions and 't is but just to expect the judgement of Churches should be demonstrated out of Church-Acts I profess it is news to me and so it is to hear that one sense wherein the word Communion may be understood throughout the whole Scripture is a friendly and charitable action I desire him to try only these Texts 1 Cor. 10. 16 18 20.2 Cor. 6.14 he will abate of the generality of his assertion which indeed is such that I never heard of it before though I have had some acquaintance with the Scripture and Ecclesiastical History but if the word might bear any such Analogical sense as it does not I think yet to see the mischief of our old Logick I did suppose that Analogum per se positum stat pro famosiore Analogato When our Virtuosi henceforward talk of Cocks and Bulls we know by this how to understand them I shall not enlarge much upon the rest of this Discourse but refer my self to the judgement of my Reader Repet tions are tedious and here needless if he have perused the Censure it self He saith that the Historian in calling the Church of Rome a true Church said no more then what the most Learned amongst the German Divines though warm with Disputes did readily acknowledge I would he had instanced in the Authors that I might have taken their Words and Learning into consideration But Reader take notice that I enquire not whether the established Religion of Germany but that of England be here overthrown I enquire whether the Author of the History or any else in Holy Orders can avow such words without violating their subscription to our Articles and Homilies 'T is true I was told by that he was not well versed in the Homilies How did he subscribe them then or How can he press others to subscribe to he knows not what I will not expatiate beyond the Question in debate Hic Rhodus hîc Saltus In the next Paragraph where he should have proved against me That the Infallibility assumed by the Bishops of Rome and their Soveraignty over our Faith was the cause of the Reformed Churches separating from the Papists I find not one word of such proof offered and indeed it is notorious to any Man that hath but a little insight into the History of those times and the grounds of the Romish Religion All he alledgeth is a saying of Cassander not citing the Place and Words and so I cannot well judge of them to this effect That then they made the Pope but little less then God that they set his Authority not onely above the Church but above the Scripture too and made his Sentences equal to Divine Oracles and an infallible rule of Faith and as he further proceeds though there were another sort of People in the Church yet they were such as were obscure and concealed I answer that this proves not That the Bishops of Rome assumed an Infallibility and Soveraign Dominion over our Faith which is the Point in question but that some ascribed it unto him Cassander must be understood in relation to the Canonists which agrees with my Assertion yet were not all the Canonists of that minde for in the Council of Pisa which began at Millaine there Philippus Decius and others did defend the Superiority of a Council above the Pope or else what Cassander says is evidently false for the Superiority of the Council above the Pope and the limited power of the Papacy were the general Tenets and universally taught at the time when the Reformation began and before it immediately as any Man that traceth the History of the Councils of Constance Basil and Pisa may inform himself Cajetan himself who was a Cardinal and Legate against Luther though he prefer the Pope to a Council yet teacheth this Resistendum est ergò in faciem Papae publicè Ecclesiam dilaniantis c. Nor do I find any such Tenet avowed by Franciscus Victoria Professor at Salamanca at the first beginning of the Reformation In France you will never read that such a Power was ascribed to the Pope there as Cassander speaks of nor in Venice no nor so much as in Swizzerland as Hottinger avows It can onely be thus far true what Cassander says that the Canonists who at Rome sway in the execution of the Papal Jurisdiction might teach so but not that it was any way the Tenet of the Divines and there was then an opposition betwixt those two sorts of Men as now with us betwixt the Courts Spiritual and Temporal And the Theologicians did not hold themselves concluded by the Sentiments of the Canonists nor the People neither further then was requisite to peace and order of Government This being thus false and the relation of Pope Adrian impertinent for the Papacy is thereby confess'd fallible though for prudential Reasons not to be amended as Affairs then stood I have nothing to adde further then to desire my Adversaries whensoever they write to think of the point in Question It is an useful way w ch is practised in the Schools of Oxford for the Respondent to repeat a second time the Syllogism of the Opponent and so to frame his Answer when he is certain he comprehends the Argument I could wish my Adversaries had been used a little to that custom in their Youth their being habituated to such a method would have qualified them better then their beloved Curiosities in Opticks and Magnetismes for the managing of Controversies If it be too tedious to them to resume any Academick studies I must recommend unto the imitation of the R. S. what I have read of as to the Exchequer There is an Officer in the Exchequer who though sitting with the Barons on the Bench hath no power to vote with them nor interposeth his judgement as decisive in any cause but observing silence in pleading speaketh sometimes as to the regulation of the time how it passeth away What he should have said concerning the Religion of Adam in Paradise and his mustering of all creatures together I understand well but what he doth say it is not so easie to comprehend how it is much to the purpose The Question is Whether the acceptableness of our praises to God I added prayers also but took