Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	rome_n	schism_n	1,901	5	10.5828	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69802	The Lancashire Levite rebuk'd, or, A farther vindication of the dissenters from popery, superstition, ignorance and knavery unjustly charged on them by Mr. Zachary Taylor in his two books about the Surey demoniak in a letter to himself.	Carrington, John, d. 1701.	1698 (1698)	Wing C642A; ESTC R173402	30,143	34

Divisions are not Unchristian nor Schismatical for if so then they that in this Diocese divide from Chester-Cathedral and go to worship God in other Churches and Chapels are Unchristian and Schismatical But I suppose you have some other Meaning Obj. But Its Dissenters Divisions are Schismatical and Unchristian Sol. 1. In Answer to this I had given Lev. p. 12. A Learned Man no Dissenter had call'd Schism an Ecclesiastical Scare-crow and you call him a Socinian But what 's that to Dissenters He was certainly a Ch. of E. Man And let him be Socinian Arminian Calvinist Papist Millenary in Doctrine if he hath but a large Swallow and can but Subscribe the Articles in Dr. Bramhall's and some others new-invented Sence and say he doth it Ex Animo he is no Schismatick And yet Heretick and Schismatick seem with St. Paul to be the same 1 Cor. 11. And if Dissenters durst but say what they believe not they would be no Schismaticks 2. I told you Lev. p. 12. That I had often heard and read Protestants excuse themselves from the Guilt of SCHISM which the Church of Rome charges them with as you do Dissenters Because that Church required as Terms of Communion things doubtful unlawful and sinful and make the Papists the Schismaticks who are the culpable Cause of Divisions and produce Rom. 16. 17. And I am apt to think that if those that have the Rule in the Church would impose no other Terms of Communion but what Christ the chief Ruler hath enjoyned all serious Christians would live in Unity tho' not in every thing in Uniformity And what Authority any have to impose more than Christ hath I am yet to seek And this would be a Means to take away all Causes of Divisions amongst the Pious and Humble and Charitable CHRISTIANS But for the Prophane Irreligious and Immoral they will readily comply with that Party which either indulgeth them in their Lusts or are most easy in overlooking or censuring their Crimes And if any others be unruly in breaking that Unity and Concord which Christ hath bounded let the Pastors of the Churches according to Christ's appointment make use of the Spiritual Sword committed to them and then Valeat quantum valere potest And for those Enormities peculiarly under the Jurisdiction of the Civil Magistrate let them use their Sword for the Punishment of Evil-doers 3. Dissenters think the Protestants Arguments against the Church of Rome will justify their present partial Withdrawing from the Ch. of E. And of this their General Argument you take no notice tho' you had said They cannot by Arguments justify their Divisions Pref. p. 1. Surey Imp. The Ch. of E. have it in their Power at any time to remove the Schism so much complain'd of Take but away all that Christ hath not commanded as Terms of Communion and the Schism ceases And it 's hard that Men should make those things Sin which God hath not CHAP. IV. Nor of Ignorance THE next Charge They cannot by Arguments justify their Divisions from the Establish●d Church In Answer to this two things were said in the Lev. 1. Many Dissenters do not totally divide from the Establish'd Church they frequent their Publick Assemblies hear the Word join in their Prayers and some in the Lord●s Supper and in all things that Christ hath enjoyned as Terms of Communion and leave them only in those things they think to be unlawful that are of meer Humane Institution 2. It was also said That Dissenters are not so ignorant but they have something to say for themselves And four Arguments were produced And what do you say 1. You acknowledge You charge them home with Ignorance Pag. 12. and That you are still of the same Mind And give your Reasons why you charged them with Ignorance because they could not understand Arabick Characters and some Cyphers and suffered a Female-Friend to be call'd Ishcol and at last you crow What saith my Friend Profound Silence And you say true in that for I never undertook to meddle with Matters of Fact And it was only undertaken to vindicate them from Ignorance in matter of Argument to prove that they can justify themselves from the Charge of Divisions c. But for Matters of Fact I am still of the same Mind and I will not meddle tho' you call me Ignoramus for it but shall leave it to Mr. C. and you if you think it worth the while to wrangle it out for such Pedantry is no way edifying to me 2. But what say you to their Arguments I am content here to attend a Tryal of Skill Obj. 1. Their first Argument was They cannot think it lawful for any body to command things in the Worship of God of the same nature use significancy and end with God's own Appointments when there is no difference but God Commands the one and Men the other and make them necessary Terms of Communion And they instance in the Cross about Baptism a Humane Sacrament Lev. p. 12. Sol. To this you say 1. If I knew not the Doctrine of the Church of Eng. I am still an Ignoramus If I do know 't is a damnable Scandal I shall be now gored sure with the one Horn yet I 'll go on here 's yet no Blood Of this afterward 2. They calling the Cross a Humane Sacrament you are in a Huff and cry out A Humane Sacrament Prythee Friend talk Sence Repl. I reply pray you Friend be not too hasty I perceive you know not who you speak to But I 'll not take ill your Familiarity provided you will have Patience to hear my Defence For I cannot easily be perswaded I talk Nonsence if I find I have done so I 'll ask Dissenters Pardon for representing their Arguments in Nonsence and it shall be hard but you and I will part Friends about this Matter Mr. T. Why may not I betwixt you and me call the Cross a Humane Sacrament 1. You are Book-learned and therefore know the general Notion of a Sacrament you know in the Greek it signifies a Mystery and amongst the Latins it was a Military Term something like our Press-Money Now suppose I should say there are Sacraments Humane Divine and Diabolical I hope you would not again accuse me of Blasphemy Now the Heathens Mysteries and Sacraments were Diabolical because instituted by the Devil who enjoined them by his Oracles The Romans Sacraments of old were Humane whereby they engaged their Soldiers tho' may be sometimes by some of their Religious Ceremonies as an Oath for Confirmation However they were but of Mens Institution But there are other Sacraments amongst Christians of which Two are of Divine Institution But pray' what are the other Five which the Papists add Why will you not admit them to be Sacraments Is not one Reason because they are but of Humane Institution And what Contradiction in Terms if they be called Humane Sacraments At best the Cross is Divine in its End Use and Significancy but Humane

know not where to find you or what you intend Let the Canon 72 be consulted and I find not either 1. That they made a Canon to condemn Obsession Word or Thing no more than Possession nor do they say it 's a Popish Word 2. Nor do they condemn Fasting and Prayer upon such Occasion but with the B.'s Licence they may Fast and Pray as some did in Norwich if I remember the Place with a Boy that was supposed to be Obsessed or Possessed Here was Prayer upon a Supposition For how could they be sure with the Licence of the then B. of Chester And now take heed of Belying your Mother And I wish not for any Virtue in a B.'s Licence for Caution Dissenters had acquainted the B. or some others of the Ch. of Engl. and advised with more Learned Physicians about this Case Pag. 10. You charge me unjustly Mr. T. in saying I would make the World believe that you were intimate to W. C.'s Intrigue And tho' you never saw the Man you might hear of his Hypocritical Carriage at Kirkham where I suppose you have some Relations And the things were not done in Secret but generally known and spoken of And I had heard you were informed of his Tricks about that Business and withal that you said you would inform the B. which was honest And it never entred into my Thought that you were accessary to the Intrigue I see your Eyes are not yet Cured Prejudice is powerful Again I had said P. 18. Lev. The B. of C. would never have connived at W. C. if he had known such things of him c. much less collated him Here you catch me for it seems he was not Collated Now I 'll easily confess my Ignorance and Mistake For he being in the Place near two Years I thought it rational to believe he was Collated however the other word Connived you acknowledge And if W. C. gave any good Satisfaction or did any Penance proportionable to his Offences committed so little a while before he went thither I am glad of it And being gone you shall hear no more of him from me farther than in my own necessary Vindication But there are some Passages in your Lett. p. 12. you charge on me as an Untruth viz. That I would insinnate a Licence to another Cure viz. N. Chappel Mr. Taylor this is your Untruth I said he was Introduced you say this is notoriously false Pray' Sir what is false Did he not Preach at N. Chappel and some tell me sometimes at Manchester Church But say you Ibid. All that was done was at the Importunity of the Presbyterian Party You here take a Travellers Liberty For the Presbyterians at Newton kept up their distinct Meetings all the time and so did the Presbyterians in Mott Parish and do still to this day And is this like the Presb. Party importuning for him or Grey And then follows a doleful Story of a Vicar c. and I can tell you of another Story Of one that in a Vicar's Church sate Weeping while the Communion-Office was in hand to see the Symbols of Christ's Body broken and his Blood shed tho' he must not eat of that Bread and drink of that Cup because he durst not Kneel And what good Man had not cause to be grieved when he durst not administer to such a Pious Man as I believe he esteemed this to be for fear of Suspension Now I return to your P. 18. and I am accused of bringing in an Argument which you say is Mine not Yours To this I would not willingly misrepresent what you have written nor would I mistake your meaning but I ll tell you what led me so to understand you and if I be mistaken I 'll not persist in it You P. 32. of Sur. Imp. undertook to shew two things 1. That Dugd. was not possessed by the Devil 2. That if he was he found no Benefit at all by those erroneously Religious Offices that they performed for him 1. To the first I expected your Proof and you go over his Tricks c. and at last conclude P. 56. I can find nothing in our Surey-Spark from whence we may conclude him a Demoniack But then to gratify Ministers I will suppose he was so and shew 2. That he found no Benefit by their Prayers c. a very bold Attempt Now how do you shew this First you bring in Dicky as a true Prophet who had said They were not able to perform what they had promised Then you bring in Dugd. the Father saying That after the Ministers had left him he had several Fits Then Walmsley says Notwithstanding M. J. C. and others Preach'd and Pray'd by Ri. his Fits continued as violent as before to the last Fit Upon which you make this Inference P. 57. Doth this look like casting out the Devil Now if this be not your Argument to prove your Assertion I find none viz. To prove That Dick found no Benefit by their Prayers Which was to be Proved So you undertake to shew what you either cannot or will not Again I had said What were those Offices which you call erroneously Religious were they Fasting and Prayers If you exclude Fasting from being Religious Worship Erroneously there is among the Errata Dissenters will not quarrel with you To this you have a witty Reflection P. 19. which I 'll leave to those that are disposed to make merry with your Rhetorick But must tell you Dissenters are not against Fasting to keep under the Body nor as a Help in Religious Worship And methinks this might have passed when many C. of E. will not allow Preaching to be Religious Worship Your next Witticism is If it was conceived in a Barn viz. Prayers it was the fittest Place for them to be begotten in Good Sir is the Worship of God any worse because in a Barn Did not David worship God acceptably on a Barn-Floor 2 Sam. 24. 18 19. Was not a Stable the first place where Christ after his Incarnation was worshipped Again I am here blamed for not having Wit to stop at a Proverb but marr●d it with an Explanation And indeed here you are in the right for if the Explanation had been mine it had been marr'd But I believe E. Johnston your Publisher can assure you and I wonder he did not that presently after he had received the Lev. he had a Note of Errata's one of which was this P. 26. l. 19. After Sands add an absurd Inference vid. Ray's Prov. p. 195. Ibid. dele the four next Lines which were not in the M. S. And who put them there I cannot tell Yet P. 21. I have a Flirt for something in my Lett. P. 27. That I am blind as Tobit I perceive something pleaseth not but you have the Prudence to pass it over and are in haste as well as another of your Friends And for Dr. Chew's Certificate I need not tarry for Dick never had Fit after the first Dose But you say