Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	see_v	2,875	5	3.5208	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33770	Theophilus and Philodoxus, or, Several conferences between two friends the one a true son of the Church of England, the other faln off to the Church of Rome, concerning 1. praier in an unknown tongue, 2. the half communion, 3. the worshipping of images, 4. the invocation of saints / by Gilbert Coles.	Coles, Gilbert, 1617-1676.	1674 (1674)	Wing C5085; ESTC R27900	233,018	224

pacif Imperatori Romanorum Vita Victoria That Charles the Great King of France coming into Italy with a great Army to desend the Pope against the Lombards being at Rome on Christmass day at High Mass the Pope arose and put the Crown upon his Head who thought nothing of it and declar'd him Emperor of the Romans all the People making Acclamation and wishing Long Life and Victory to Charles Augustus Crown'd by God the great and pacific Emperor of the Romans Phil. Upon this Historical Account which you have given the Argument from Providence and Success seems to hold for the Emperors who were against Images But in the second place there is great notice taken of that Impiety of their Persons Leo Isaurus and his Son Constantinus Copronymus being cruel Tyrants Abbas Vst ergensis calls the Son c Antichristi percursor perniciosissimus serus Agrestis c. The fore-runner of Antichrist most pernicious fierce and barbarous and tryannical delighting in Witchcraft and all Luxury and 〈◊〉 Sacrifices and Invocation of Divels c. Of his Father Isaurus the same Historian saith a In Christianes Ecclesias Dei ac religionem sanctorum impius fuit He was impious against Christians and the Churches of God and the worship of Saints Theoph. The Historians of those Times were exceeding partial most of them superstitious Monks who had great indignation against the Emperors who brake down Images hinc illae lachrymae and this Abbot of Vs● erg follows his Leaders But you have heard how Pope Gregory the second writing to Leo Isaurus acknowledg'd he had given in the first ten years of his Reign great Evidences of his Piety and Prudence before he fell into the Heresie against Images and therefore all these black Characters of Tyranny and Luxury and Necromancy were drawn upon the Emperors chiefly for their Zeal against the Idolatrous worship of Images through the blind superstition of the vulgar On the other side they were all Saints who protected Images The Abbot of Vsperg b Irene piissima una cum Constantino glorioso divinitus acceptat Imperium stiles Irene Most Pious who with Constantine the Glorious from Heaven receiv'd the Empire And yet the same Historian shews afterwards how this most godly Woman made her Son much against his will break a Contract of Marriage made with the Daughter of Charles the Great whom he intirely loved and to Marry another Afterwards dissention arising between her and her Son she laid a Scene to take him and put out his Eyes wherewith he soon died and she Reign'd alone five years until one Nicephorus serv'd her in her kind usurping the Empire and confining her unto a Monastery which her self had built Lo this was the Saint that restored Images Phil. You must not judg of Truths by the Persons that defend them God can bring much good to his Church by evil Instruments Theoph. Had Bellarmine taken your good advice he had saved all this trouble to answer his Heathen Arguments taken from Providence especially seeing in this case as you have heard he had no reason to make the Observation but he will say any thing true or false to advance the Cause presuming his Readers most of them would take up all upon the credit of his Autority and Learning and for his Adversaries he scorns and defies them as Heretics not worthy consideration But to proceed from the countenance of this famous Council of Nice and of the Pope and his Followers the worship of Images is superstitiously entertain'd in most parts of the Christian World the Clergy going too far in their bold Assertions and giving pernitious example and yet supposing to salve themselves with subtle and nice Distinctions and the common People following them in the plain way of Idolatr● being not able to understand the subtleties of their Leaders or to discern between degrees of Religious worship they kneel and pray and adore the Image Solutâ pace nuptialis Foederis cum Francis as much as the Ignorant among the Heathen their Idol especially to the Blessed Virgin and her Image such Devotion and Adorations are paid as tho she were advanc'd into the highest Orb endowed with Power to command her Son Visits and Pilgrimages are made from all places to her Chappel at Loretto and other eminent places all sorts of Treasure and Ornaments are presented to adorn her Chappels and her Images to array her as tho she were the Queen of Sheba or of the Indies the Marble steps of ascent unto her Image in some places are worn away by Votaries creeping upon their Knees to present their Offerings and we have Legends of miraculous effects of her Image The School-men to keep up this profitable honor of Pilgrimages and Visits and Oblations justifie the practice make Psalters and Offices of our Lady and bring her Worship and Invocation in such request that the Honor and Invocation of Christ and of the Father can hardly compare therewith and so was there let in upon the World an Inundation of Superstition and Idolatry the People in simplicity of heart following their Leaders into the snare Phil. You cannot deny but that in this point of the Worship and Invocation of Saints and so much more in the Veneration of their Images the Learned declare a vast difference between the fear and honor and adoration they ascribe to God and to Christ and what they give to the Blessed Virgin and the Saints Theoph. In general terms they do but I do not find them forward to descend unto particulars which shews they would appear to say somthing to amuze the World but nothing to the purpose Phil. You know they have made the worship of God and of the Saints and of their Images two opposite Members of that notorious distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one supreme and peculiar to God and to Christ the other infinitly inferior appertaining to the Saints and their Images Theoph. 'T is true S t a De Civit. Dei lib. 10. cap. 1. Augustin affirms That the Learned appropriate the Greek word Latria which signifies and imports generally any service due from an Inferior to a Superior unto the special Service we owe to God perhaps from that appropriation of our Blessed Savior Matth. 4. Him only shalt thou serve The Original Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is another word saith he which signifies the service we owe to Men as when the Apostle saith Col. 3. Servants obey in all things your own Masters Now because in that Text servants are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Schools call that service Dulia But I pray observe b Ea servitus quae debetur hominibus Augustin saith It is that service which is due to Men to Masters from their Servants But now by the School-men it is Translated to import The Service and Worship and Adoration given to the Saints departed and to their

Holy Scripture or Fathers speak of receiving Christs pretious Body and Blood for remission of Sins and the nurishment of our Souls you answer In one kind whole Christ is received and all his Benefits by a Concomitancy If we go further and prove the Elements were receiv'd distinctly by the People in the Apostles time and for so many Ages after You answer Vsu non praecepto they receiv'd it so by Custom and not by Precept Phil. Yes And upon this account we are not troubled with all your proofs of both kinds administred to the People so many Ages of the Church seeing afterwards that Custom generally ceas'd in the Western Church and the contrary Custom was introduc'd and confirm'd by three General Councils Constance Basil and Trent Theoph. 'T is truth in the 13 th Century giving the Cup unto the Laity began to grow out of use a Part. 3. Quaest 80. Art 12. Ex parte Sacramenti convenit ut utrumque sumutur c. Aquinas moves the Question Whether it be lawful to receive Christs Body without the Blood And concludes That in regard unto the Sacrament it self it was convenient that both kinds should be received because the perfection of the Sacrament consists in both but in regard unto the Receivers reverence and caution was required and that therefore in some Churches it was well observ'd not to give the Cup unto the People And yet before the same Aquinas had determin'd b Quaest 74. Art 1. Quantum ad effect in unoquoque sumentium Sae●●mentum hoc vales ad tuicionem c. As to the effect of every Receiver the Sacrament secures both Body and Soul and therefore the Body of Christ is offer'd for the salvation of the Body and the Blood under the Species of Wine for the Soul Phil. He saith 't is offer'd to wit by the Priest but not communicated to the People Theoph. Put the Proposition together it is this Bread and Wine are the Materials of the Sacrament requir'd in regard of the benefit and effect in every Communicate for the preservation of his Body and Soul by the Body and Blood of Christ Well Aquinas he starts the Question Whether it was lawful to receive in one kind and determins the Point very tenderly But after this Angelical Doctor as they call him the School-men follow the Cry with full Mouth That there is no Precept to receive in both and no prohibition to receive in one kind That upon many Considerations it is expedient to with-hold the Cup from the Laity That the Church hath power to order things of this nature and That after the express determination of the Church in some General Councils it is even become necessary to with-hold the Cup and an Heresie to dispute against it Now to prepare the World for this new practice of receiving only in one kind that so it might be entertain'd in some places and get ground and afford some plea of a Custom in the Church the School-men started some preliminary Questions and concluded That whole Christ was received under each kind and he that received only the Body of Christ received likewise his Blood and Soul and Divinity by a concomitancy 2 sy That the whole intent of the Sacrament as to the People all the Essentials thereof were communicated under the Species of Bread with the Body of Christ. 3 sy That he who received in both kinds had no advantage of those who receiv'd only in one kind Altho we find this last Thesis not so generally admitted among themselves yet such as oppose must not be peremtory least the People should be sensible of some injury don them in being depriv'd of that benefit which should be exhibited more in both kinds then in one Phil. By your own relation you give us opportunity to observe how they proceeded upon good grounds and in a rational way to make good their Thesis and their practice of the Communion in one kind Theoph. It was necessary they should say somthing to endere the People unto a compliance designing to cheat them of one half of the Sacrament they would impose upon their credulity and tell them the other half which they receiv'd was as beneficial as the whole Phil. You are not ignorant how they shew many good Causes and Considerations for their with-holding the Cup and notwithstanding your pretensions and claim to the practice of the Church for so many Ages on your side our Doctors shew it was always free to communicate in one kind or in both and shew the early practice of the Church for this half Communion as you call it and I hope you will now give me leave to put in their Plea Theoph. Content And if you can ballance those Autorities which I have brought I will yield the Cause Phil. I am glad to see in you some hopes of Moderation and that you will be rul'd by Reason and Autority Theoph. Taking Christs Institution and the Holy Scripture along with us Phil. 'T is suppos'd there is no express Precept of Christ to determine the Church in all Ages to give the Communion in both kinds and where the Church is left free she may use her liberty and determin as occasion serves Theoph. You beg the Question and we have urg'd Christs Institution and Example in giving the Sacrament in both kinds and his Command to them to do likewise We have urg'd the Traditions of St. Paul the practice of the Apostolical Tunes Phil. You have urged and we have answered and let the impartial Reader judg between us but besides these Instances of the Sacrament in one kind out of the Holy Scripture Luke 24. Acts 2. 42. and 20. 7. we have also Testimonies of the Primitive Church which speak on our side Theoph. We have prov'd our way abundantly by the practice of so many Ages do you so yours and then I will grant we are left free in this case every one to do as seemeth good in his eyes Phil. Not so neither when the Church hath restrain'd this liberty and forbid the Cup. Theoph. Whether your Church hath done better in the restraint then the Church for so many Ages before in allowing that Christian Liberty which you pretend for to receive in one or both kinds let the World judg but we deny any such liberty taken by the Church or allow'd by Christ to communicate in one or both kinds as the Church should please and we desire your proof Phil. First Bellarmin proves it lawful to communicate in one kind because the Church never condemn'd it Theoph. You should prove that they allow'd it But how should they condemn that which was not practic'd Could they divine a new Generation of Monks and Fryars should arise and perswade the People by subtlety and craft to lose their Spiritual Birth-right half the Legacy of Christ or rather the whole in a maim'd and undue Administration And moreover you have heard when the Manichees and other Heretics would have brought up this