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	council_n	pope_n	3,722	5	6.8195	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05534	A treatise of the ceremonies of the church vvherein the points in question concerning baptisme, kneeling, at the sacrament, confirmation, festiuities, &c. are plainly handled and manifested to be lawfull, as they are now vsed in the Church of England : whereunto is added a sermon preached by a reuerend bishop.	Lindsay, David, d. 1641?	1625 (1625)	STC 15657.5; ESTC S2190	273,006	442

and his followers and condemned reuerend Fathers for maintenance of the true doctrine as Flautanus Archbishop of Constantinople and others The errours in the manner of proceeding were first The Orthodoxe Bishops beaten by the souldiers whom Dioscorus had brought into the Councell fustibus gladijs with swordes and staues whereby some dyed of their wounds receiued others were bound with chaines and others presently carried to prison Secondly the rest that remained were forced to subscribe a blanke paper wherein Dioscorus wrote whatsoeuer pleased him these were the causes why this Councell was called Praedatoria Synodus It is true The Pope of Rome alledged some other reasons for the nullitie thereof wherewith he was more offended because the same seemed derogatiue to his authoritie as that the Synode was not conuocate by him but by the Emperours commaund His Legats were not admitted Moderators therein And his Letters contayning his sentence and opinion were not publiquely read but supprest Yee leauing all the rest of the weightier causes chop onely at this as if therefore onely this Councell was reiected And to make this Assembly at Perth odious compares it with that hereticall and turbulent conuention betwixt the which there is no similitude at all no not in the poynt which yee chop at For the Libell ye speak of was not peremptorily reiected but a part of it being read the reading was interrupted for two causes first because it contained no new thing but that which had beene alreadie heard and sufficiently answered to Secondly because it contained some things which could not but giue iust offence The like was practised in that Councell vnder Constantine and Agatho which yee alledged before for a patterne of orderly proceeding In the eleuenth Session therof we find that certaine Libells of Macarius who opponed himselfe to the Councell being presented to bee read publiquely after they had proceeded a while in reading they reiected the rest for that they contayned so absurd doctrine as would haue offended the eares of the hearers And in the twelfth Session other Libels presented by him to the Emperour and offered by the Emperour to the Synod after a part thereof was begun to bee read the Councell finding that they contayned no new reasons but the same which had beene heard and discussed before they caused stay the reading thereof So in this Assembly to reiect a Libell foolish and impertinent could be no fault PP In all free and lawfull Assemblies publique voting should be free from all terrours according to the rule Nihil consensui tam contrarium est quàm vis atque metus quem comprobare contra bonos more 's est Neuerthelesse in this Assembly his Maiesties Letters were read the fourth time immediately before the publique voting to moue the Assembly The pretended Moderator threatned to marke their names who dissented and breathed out many terrours and threatnings and so he made good in publique that which he professed in priuate That he would commit twentie preiudices to further his Maiesties purpose ANS If all men were alike peaceably disposed towards the weale and peace of the Church there were no need of these meanes to draw them to their dueties but seeing some are wickedly set seeking nothing but disturbance others preoccupied by their owne opinions others abused and seduced by the craftier sort there is need sometimes to vse terrours that the vnruly may stand in awe to offend and the deliberations taken for the good of the Church may not be hindered As to the reading of his Maiesties Letter directed to the Assembly which the Libeller notes to haue been foure times read and immediately before the voting of matters to moue the Assembly I would aske him What is the fault The Assembly was called by his Maiestie to giue answere to the Articles proponed by himselfe His Letter contained a Declaration of his pleasure and therewith diuers reasons why the Church ought to condescend to his Highnesse desires Such as opposed them insisted still for a new continuation and the delay of a long time And it was needfull they should heare his Maiesties owne minde by his Letter who otherwise could not consent vpon the answers twice giuen by his Highnesse Commissioners in that poynt If the Letter should haue beene read at all the seuerall Sessions of the Assembly there could be no fault in it and I am sure the time had beene better spent that way then in hearing many of their idle discourses For I thinke in that short Letter there be more good and solid stuffe then is in all this long Libell of the Pamphleters yet did it cost him many houres and as we heare many nights and daies to find out these particulars at which he might carpe But I know it is not the consuming of time that troubles him hee is sorie That the Assembly did regard the Letter so much and was moued any way by it as he speakes Now we tell him plainly it was read to moue them to consent and it wrought that for which it was done If any fault be it is this Their humours and purposes were crossed by the reading of the Letter for we can see no more in it Touching the terrours and threatnings breathed out by the Moderator of the Assembly what they were hath beene shewed in the Narration of the proceedings for the marking of the names of those that should be dissenting it is most false They were warned to speake in modestie and abstaine from intemperate words such as many of that sort are giuen to when reason failes them And if they should transgresse warned of their danger But that it was threatned to delate the names of the voters howsoeuer they should giue their voyces it is most vntrue Yet is it nothing so vnusuall as he would make it appeare in Councels and Synods to threaten and terrifie such as are vnruly In the first Councell of Chalcedon Martianus the Emperour forbare not to threaten such as should shew themselues refractary against the Decrees of the Councell and amongst the instructions giuen to his Commissioner Elpidius and others this is one Si quem videritis conturbationi tumultui studentem hunc custodiae mancipate ad nostram perferte notitiam Which in effect is To marke their names and to delate them to the Emperour Many the like are to be obserued in the Bookes of the Councels And if such speeches may furnish any exception for the nullitie of Councels Assemblies we shal hardly find a lawful Coūcel or Assembly at all As to the Sermons and harrangues wherewith he said in his first exception that the Assembly was preoccupied I would gladly know what Church Assembly hath there euer beene kept withont Sermons and Harrangues In the olde Councels they were not neglected And if these be pre-occupations how shall yee iustifie any Assembly kept from the beginning of our Church to this day We haue heard by some of you at times strange Discourses and more strange Sermons

thing that is not written Therefore after the eating of the Paschall Supper that the Apostles sate still without altering their gesture vntil they had receiued the Sacrament is not to be beleeued and holden for an vndoubted truth in Goods worship But yee subioyne lin 20. eiusdem pag. PP This is so euident that neuer man doubted of it till this last yeare euen those who affirme but against the truth that they stood at the first seruice confesse that they sate at the second and at the celebration of the Sacrament So doth Master Iohn Mare and the Bishop of Chester c. ANS That this is not so euident as yee alledge is manifest by that which hath bin said But the cause that hath moued vs doubt since the last yeare is the Paradox which yee and your followers haue vndertaken to defend since the last yeare of which neuer Diuine either in the ancient or reformed Church dreamed of before namely that we should beleeue without doubting First that the Apostles receiued the Sacrament sitting Secondly that this gesture of theirs was exemplary Thirdly that it was instituted by our Sauiour to be obserued in all succeeding ages Since yee after this manner vrge sitting with an opinion of necessity and impose it vpon the consciences of the weake with such terrours and feares that it cannot be omitted without a manifest breach of the Institution we can doe no lesse then trie by the Scriptures whether it be so or not The testimony of M. Iohn Mare or of any morral man cannot tye our consciences to beleeue or practise any thing in Religion as an Article of Faith or a necessary point of Gods worship whereof there is not a cleare and vndoubted warrant in the Word of God And for the Bishop of Chester Now Bishop of Couentry and Lichfield hee declareth his opinion onely but astricts no man to beleeue it nor will he haue any man to build thereupon as yee doe that the Apostles sitting was exemplary against the which his arguments in the Treatise that yee cite are such as might haue stayed you or any other that reason could satisfie from taking a pen in hand to the contrary PP That sitting was instituted I proue it by two reasons first the gesture that Christ retained in passing from the conclusion of the Paschall Supper That hee did institute sitting hee retained Therefore he did institute sitting ANS This is a Demonstration whereupon the faith and obedience of the worthy Receiuers must be grounded touching the gesture they must vse at Communion yet the Libeller perceiuing that the proposition of this argument may be denyed and being denied that it must be proued by this generall Whatsoeuer Christ retained that he did institute and considering withall that Christ retained many things as the place the quality of the bread and circūstance of time which he dare not affirme to haue bin instituted hee makes exception of such things as were retained of necessity and could not conueniently bee changed And thereupon subioynes this saying PP pag. 36. lin vlt. But as for the gesture of sitting he might haue changed it in standing or kneeling without working any miracle if it had not been his minde that we should receiue the Sacrament of the Eucharisticall Supper with the same gesture that the Iewes receiued the Paschall ANS In this argument hee takes it for granted that the Disciples sate at the Sacrament which yet is in question and by Scripture shall neuer be decided And this is a Sophisticke deception called petitio principij Next the reason whereby hee prooues that sitting was instituted and not the other circumstances which were likewise retained is because Christ might haue changed it in standing or kneeling without working a miracle But this reason I hope will not be found demonstratiue for our Sauiour without working a miracle might haue changed the vpper chamber wherin he eat the Passeouer taken himselfe to some other roome Therefore by your argument his minde was that we should only celebrate the Sacrament in an vpper chamber Likewise our Sauiour without working of a miracle might easily haue called his Mother and other women to the Sacrament and so haue altered the sex and number of the Communicants therfore it was his mind by your reason that twelue men sitting at once at Table and no women should receiue the Sacrament Finally our Sauiour might haue celebrated the Sacrament without his vpper garment which he did put on after he had washed his Disciples feete before he celebrated the Sacrament Therefore Baronius the Cardinall concludes wel by your ground That it was his mind the Priest should put on his Masse-clothes which are his vpper garment before he celebrated the Sacrament But that all men may see the vanity of this argument I shall clearly proue by it that sitting was not instituted Christ yee say might easily haue changed the gesture which he vsed at the Paschall Supper without the working of a miracle in standing or kneeling if it had not been his minde that we should receiue the Sacrament of the Eucharisticall Supper with the same gesture that the Iewes receiued the Paschall Now I assume But the Iewes this night receiued the Paschall Supper not sitting right vp in chaires or fourmes as we do but lying on beds although that both the gestures might haue been and were vsed by them in other nights as is manifest by the testimonie which you cite your selfe out of SCALIGER De emendatione temporum lib. 6. Quòd in omnibus alijs noctibus tam edentes quàm bibentes vel sedemus vel discumbimus in hac autem omnes discumbimus That is to say Other nights eating or drinking we either sit at table or lye This night we all lye yee turne it we all suppe that is sit leaning Thus then I reason vpon the ground of your owne demonstration The gesture of lying vsed by our Sauiour at the Paschal Supper according to the custom of the Iewes might haue easily and commodiously been changed without working a miracle by turning about his face and body to the Table and setting of himselfe right vpon the beddes with his feete to the ground as our custome is to sitte at table Therefore according to your owne principle it was not Christs minde that we should sitte vpright at table as wee doe and all the Iewes in those dayes vsed to doe at other times but that wee should lye at table as the Iewes did at the Supper of the Passeouer Now let the judicious Reader consider if this be a sure ground whereupon to settle a certaine and infallible point of Gods worship But I conuert the argument Nothing vsed at the Paschall Supper and retained at the Sacrament that is not expressed in the words of the Institution was instituted But sitting vsed in the Paschall Supper retained as yee alledge at the Sacrament is a thing not expressed in the words of the Institution Therefore sitting vsed at the Paschall