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A29582 Vannus divinus or, A fanne to separate the chaff from the wheat and distinguish pure, and true, from impure and false religions very usefull to inform the ignorant, settle the wavering, reduce the straying, and confirm the sincerely orthodox professors / by C.B., M.A. C. B. 1670 (1670) Wing B48; ESTC R32830 113,190 293

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have gotten a greater Measure of Learning and Wisdome then others who have used as great indeavour as themselves 3. And therefore the said Reformed Doctors may think that it is some spice of Pride in the Jesuites and their fellows to object Ignorance unto them 4. Who for any thing that appeareth have no cause to bragge of such knowledge or to challenge more to themselves then they may safely grant to another 5. Besides there are none of the Reformed Doctors how unlearned soever the Jesuites and others their fellows think they are but by the grace of God and the Light of his Word can easily discover the Falshood and Corruption of the Religion of the Church of Rome There is an unity in the Protestants Faith and Concord among the Protestants And how Considerable against the Slanders of Papists 1. WE acknowledge that there be differences and jarres among the Protestants 2. But we deny that there is any such discord or difference among them as dissolveth the unity of Faith Essential to the true Church 3. The difference among the Protestants is no other then such as hath formerly been in the true Church of Christ since the Apostles age which is represented in the end of this Thesis 4. It is not in point of Faith or Primitive Articles of Faith or about things Essential in the object of Faith 1. But the difference is either in accidental probable and secondary points 2. Or touching things difficult in Religion for the searching out of the verity whereof it is profitable that Learned men proceeding modestly do dispute pro and contra 3. Or else the disagreement is personal either among private men or raised by private men Schismatically and Factiously against the Church 5. Now if our Adversaries who object Division unto the Protestant Churches dispute the question of Unity in it self the Scripture and the Fathers and the History of the Church will convince them That Unity in the substance of Faith and of Religion observed by the firmest Members of the Church is simply necessary and an essential property of the Church And other Unity is of the perfection and well being of the Church and yet contingent and variable sometimes greater sometimes less and at no time absolute in all the parts And the same many times is greatly wanting by reason of the Malice of wicked Imps. 6. In the dayes of Constantine wherein it is acknowledged by all men that the visible society of Christians was a true Church There hapned so grievous and unseemly contentions among the Bishops and Pastours that the discord of Christians was brought upon the Stage And Religion was derided and traduced by Infidels 7. Saint Augustine acknowledgeth that the concord of Godly men in this Life wherein they are not perfect but proficient is sometimes interrupted with discord and dissention ariseth even among Brethren and Saints And there be divers things saith he wherein the best learned and most worthy defender of the Catholick rule without prejudice to the Body of Faith do not accord And one of them speaketh more truly then another of the same thing 8. If it be objected that Luther saith that the differences between him and Zuinglius and Calvin are not in small points of Government and Ceremonie c. The Answer to that is that Luthers personal and fretful speech proceeding from passion against such as were contrary minded to him prove that godly men have insirmities and are sometimes over-bitter one against another Like as Cyprian was against Pope Stephen calling him proud ignorant and of a blind and wicked mind and as Epiphanius was against Chrysostome But they are not sufficient to demonstrate that Protestant Churches want the Note of Unity neither doth condemning and Anathematising one another imply dissension in profound points of Religion but may proceed from affection and from want of charity This appeareth by Pope Victor proclaiming Anathema against the East Churches about an Adiapherous Ceremony It appeareth also by Pope Stephen and by Sergius condemning their predecessor Formosus and raking him being defunct out of his Grave c. 2. 1. IF our Adversaries of the Church of Rome will proceed substantially and prove that there is discord of Faith and of Doctrine among the Protestants they must perform these two things 1. They must produce the principal part of Doctrine belonging to the main object of Faith and demonstate that the Protestant Churches which are reputed Orthodox are divided in these For we have nothing to do with Anabaptists Arians c. 2. They must also give instance in such persons as are reputed sound Members and what parts of the several Churches wherein they live Not of Novellists Incendiaries and Extravagants which are condemned and resisted by the sound and best parts of the Church Rom. 16.17 A Representation of good Magistrates and truly Christians towards the Reformed Religion 1. SUch Magistrates are those who have been alwayes zealous lovers of Christs Gospel and who by their godly Wisdom have done their endeavour to advance greatly the Lords cause from time to time And to hinder the practices of the Adversaries 2. True Religious men ought to beseech the Lord to increase in those Godly Magistrates all those Christian vertues to the benefit of Christs Church and of the Common-wealth of all the Estates where the Reformed Churches are gathered and tollerated Concerning the Church and Religion of England touching the Conversion of England by Augustine the Monk 1. GAlfridus Monumetensis writeth that before Augustine the Monk came in England in the time of Gregory the Great Truth was preached there and sincere Doctrine delivered Vide Godofri Mon. de Orig. gest Britan Libr. 8. cap. 4. 2. Augustines pretended conversion of England was onely the planting of some trifling Ceremonies Of the shaking off of the Popes yoak by Henry the Eight King of England 1. IT is a thing much to be admired that Henry the Eight King of England having written against Luther in the Popes behalf and for a reward of his affection and pains having received the glorious Title of Defendor of the Faith yet shortly after withdrew himself from the Popes Jurisdiction and became his open and profest Enemy 2. Which Act did seem to many to have proceeded from a cause very little commendable as if it had been onely in revenge that the Pope crossed him in the fruition of his pleasures 3. But it is most certain that the exquisite consideration both of the Kings and of the Popes proceedings thereupon doth cause us to lift up our minds to an higher cause and obliges us to confess that Gods providence hath been manifested therein in a particular and extraordinary manner 4. And that for the fulfilling in part of S. Johns prophesie Rev. 17.13 16. In these words that those Kings which had one mind and who had given their power and strength unto the Beast shall be them that shall hate the Whore and shall make her desolate and naked and shall
of the Councels have been falsified for the most part And things have been supposed which never were 1. FOr they have been during a long time shut in the Convents And for the most part did passe by the Hands of the Monks who have cut off them and added unto them whatsoever they would 2. And in that Regard the Greeks do complain That the Latins have corrupted and falsified the Councels And the Latins frame the same accusation against the Greeks To whom shall we Hold 3. The Frauds in this Matter are so Auncient That from the sixth Councel of Carthage the Bishops of Romes Legates did produce the Acts of the first Councel of Nice falsisied in an horrible Manner And although that Falsification was even then solemnly Discovered yet Rome which hath Drunk all Shame is often relapsed in the same Crime that was Repreached in full Councel of Florence to the Popes Legates But they were not much astonished thereby 4. The whole Code of the Ecclesiastical Canons hath been not long since set out by one Denis Petit But we find that this Author hath Ecclipsed from the Laodicean Council the Enumeration of the Canonical Books which was to be in the last Canon And it cannot be said that he hath done that for brevity sake For the same Author in the same Code hath inserted the Enumeration made by one Synod of Carthage because without doubt he did like it better then the other 5. And so every one give us that which his passion or affection doth approve And an Indiscreet Zeal doth hide and suppresse from us That which is Best and of greatest Edification It is with Just Causes that the Council of Trent is Rejected and Condemned by the Reformed because it may be rightly called the Iliade of our Age. 1. FOr this Council greatly desired and procured by Good Persons to Reunite the Church which did begin to Devise it self did so bend and harden the Parties that it hath Rendered the Differences Irreconcileable 2. And the said Council negotiated by the Princes to Reform the Ecclesiastical Order hath caused the greatest Deformity which ever was since the Christian Name is in Being 3. Besides the said Council hoped by the Bishops to Recover the Episcopal Authority which in a great part was faln to the alone Pope of Rome hath been the cause that they wholly have lost it Reducing them to a greater Bondage 4. On the contrary the said Council having been feared and shun by the Court of Rome as a powerful Mean to temper the excessive Power which from small beginnings was mounted by degrees to an extremity without bound and limit hath so confirmed and propped to Her over the Party which is remained subject unto Her That is was never so Great nor so well setled Concerning the Council of Trent 1. The Rhetorical Commendations of it by the Jesuites 1. THe Councel of Trent saith a Jesuite The Elder it waxeth By so much more it shall flourish daily And continually 2. O with what Diversitie of People out of all Countries With what Choice of Bishops throughout all Christendom With what Excellence of Kings and Common-weales With what Profound Divines With what Devotion With what Lamentations With what Abstinence and Fasting With what Flowers of Universities With what knowledge of Strange Tongues With what Sharp Wits With what Studie With what Endlesse Reading With what Stores of Virtues And Exercises Was that Sacred Place Replenished 2. The Reformed say That it is without Cause that such Commendations are given to this Council 1. FOr they know very well The Notable Cariage and Behaviour of that Synod so much Extolled by the Jesuite 2. And besides they say That every one knoweth thus much That it was not to be Esteemed a Council of the whole Christian State But rather a Conventicle of few Men Running together into the same Place 3. There was there present a sort of silly Friers which did sustain the greatest part of the Burthen By Disputings Writing And playing the Orators 4. For as for the Bishops and the Chief Cardinals They busied their Heads about other Matters for which They were specially Assembled 5. No more will we say of this Council 6. Others have spoken of it those things that are most True Both how it was Called How Handled And how it was Dismissed 7. Among Them chiefly is considerable Patre Paulo in his Admirable History of the Council of Trent 3. Of the Decrees of the Council of Trent THe Tridentine Decrees which the Jesuites and other Popish Doctors Commend being set forth as They write by so many Excellent godly and Learned men and say That it were Impiety to compare with them All the scattered Synagogues of Lutherans have been Tried and Examined by more Godly and Learned Men then ever were in that Synagogue Assembled wherein prevailed neither Godlinesse nor Learning but Antichristian Tyranny 4. Of the Examen of the Council of Trent by Kemnitius Jesuites Kemnitius saith a Jesuite gained but Infamy by his Examen of the Council of Trent Answer to That by the Reformed 1. IF Kemnitius have not the Jesuites good word it is no great wonder For he hath Atchieved that by his Learning Vertue and Industry that he may seem worthy of Envie and Hatred from such as the Jesuites are 2. But if true and deserved Praise be due to good Deeds he hath obtained an honourable Reward even the everlasting glory of a good Name 5. For what Reasons the Protestants made no great haste to goe to the Council of Trent Jesuites VVHy say the Jesuites did not the Protestants 1. Called to the Synode of Trent And secured by the Caution of publick Promise make all haste to come unto it Answer of the Reformed VVHat should they have done there Or to what end should they have undertaken so long a Journey 1. Either that having been mocked and abused they might have returned home again 2. Or having been burned in the Council the Protestants should have been paid for their Rashnesse 1. For in Regard of the First What place of Disputation was left among those who had every man plighted their faith to the Pope and had Religiously bound themselves by Oath That they would never either do or say any thing against his dignitie and pleasure What therefore might have been hoped for from those which might have drawn any to Disputation 2. And in Regard of the second Did not the Calamitie of John Husse of Bohemia and of Hierome of Prague who were burned in the Council of Constance give just cause of fear And yet Husse came to the Council trusting in the protection of a publick promise Of the Historie of the Councel of Trent Written by Patre Paulo See the Addition Concerning this Question Whether the Pope be above the Councils Or otherwise Jesuites THe Jesuites puts the Pope above the Councils And they alleadge this Reason Because no Council is of any Authoritie which was not Confirmed by the Pope Answer of
eat her flesh and burn her with fire 5. O that other Kings for the fulfilling of this Prophesie would follow the example of this King and dispose themselves to serve God in a work so important and high Of the Demolishing of Monasteries in England by King Henry the Eight 1. KIng Henry the Eight separating himself from Rome consequently did very wisely to demolish the Monasteries that were in England and to cause the Fryars of them to change Habit and Vest of their Order 2. For besides that such men by their Errors Superstitions Idolatries and most of them by their foul and corrupt manners are utterly hurtful to the Church which they wast and corrupt more and more They are also greatly prejudicial to the State 3. Because 1. inclosing themselves in their Monasteries by that means they withdraw themselves from the Civil Jurisdiction both in regard of their goods and of their Persons 4. From whence often doth follow the Ruine of States that which remains to bear Arms being not in sufficient number to conserve and maintain them against their Enemies 5. 2. Because also that such persons are as many Creatures ready for the Popes Service to rise and rebel against their Prince if the said Pope gives them command so to do by the Superiour of their Orders the reason whereof is because they do not acknowledge themselves to be Subjects of the Soveraign of the State in which they live and are settled but onely of the Pope 6. Which thing well known and considered of the Popes they have not been contented of the Orders formerly established but moreover have erected new ones which they have spread every where to Preach their obedience The number of them in certain States is come to that greatnesse In France that they may compose ten good Armies 7. Among these last Orders of Fryars that of the Jesuits holds the first and principal Rank which leaves to the others the honour of the vows of Povertie and Chastitie and sticks altogether to that of Obedience being particularly sworn to the Romish See to which they swear to obey in all things by a blind obedience so called by the which they execute the commands of their Superiours without any Inquisition of the Cause 8. Which having been well observed by some States they did judge to be able to remain in quietness and peace unless they did cast out of their Dominious such dangerous persons and by Authentical Edicts have declared Anathema's all such that should dare to propound the reestablishment of them in the same Of the Reformation of the Church of England begun by King Henry the Eight 1. ALthough King Henry the Eight had shaken off the Popes yoke demolished the Monasteries and beaten down the Images yet notwithstanding all that he retained to the end of his life the other Errors of the Romish Church and did greatly persecute those who did not embrace them 2. From whence we may perceive that oftentimes great and marvellous works are not begun and ended altogether And by those who have been the beginners of them 3. Asa did not fully Reform the Church neither also Jehosaphat But that which was begun by them was perfected afterwards by the good Kings Ezekiah and Josias 4. The same thing is apparent in the last Reformation of the Church It was first begun by Martin Luther in Germany and perfected afterwards by John Calvin and other famous Divines raised by Gods Grace to that end 5. The Reformation of the Church of England having been begun by K. Henry the Eight was consummated by his most Worthy Children King Edward the Sixt and Queen Elizabeth of blessed Memory 6. The Father begun the said Reformation at the Root and his Children did cut the Branches Yea we must say that King Henry did cut off the very Head of the Romish Beast and his Children the Fingers and the Nailes For what Cause we may separate one from another in regard of publick Assemblys and Exercises of Religion onely for corrupt Doctrines and not alone for corrupt Manners Against Independants 1. WHich is to be noted against Anabaptists and Separatists They will not communicate with the wicked for they pollute all say they 2. Yet did not the Prophets flie the Congregation Hagg. 2.4 Nor did Christ abhor the Publicans Luke 5.30 3. Then there is a double communicating one with the exercises of Religion and another with the works of Darkness The first is lawful but the second forbidden 4. Again there is a two-fold departure one with our Bodies another with our Minds One from the Evil and another from the Person The first must be followed 1 Cor. 5.10 The other cannot be avoided without departing the world For onely God is Just and giver of Righteousness The Militant Church prays for forgiveness of sins Mat. 6.12 And is assured when she shall Triumph to be blameless without spot when Death shall lose his sting and Hell forgoe the Victory 1 Cor. 15.55 5. Therefore I know not what to say of such Anabaptists and Separatists but as Constantine said to Acesius a Novation Bishop Set up a Ladder for thy self O Acesius that thou alone mayest ascend up to Heaven If they leave us because we have faults by the same reason they must needs flie into Heaven for there is no place on Earth for them 6. Attendis zizania triticum non attendis Thou lookest to the Cockle and the Wheat thouregardest not 7. When thou dividest thy self from Hypocrites which are in the Church thou dividest thy self from the Church Et membrum in Heterogeneis perit abscissum In Heterogeneal bodies a member cut off perisheth 8. O then forsake not the green pastures because of the Goats Nor forsake Gods House because of the Vessels of dishonour Nor Gods Wheat because of the Tares Nor Gods Net because of the bad fishes that are in it 9. Rather follow the Rule of S. Augustine against the Letters of Petilianus bear with the mixture of evil because of the good lest thou violate the charity of the good because of the evil neither let us forsake the good because of the evil but suffer the evil because of the good The Separatists of England have no just cause to separate themselves from the Communion of their Parish Churches for the evil Life and corrupt Manners of some Members of the same 1. FOr was not the Church of Corinth more corrupted in Doctrine and Manners than they pretend ours to be Yet S. Paul calleth it a Church 2. Doth not Christ call it his Field where there grew many Tares 3. Did not Christ suffer Judas whom he knew to be a Thief and a Traytor to partake of the Sacrament with his Disciples 4. Yet these pure Sectaries will none of our communion for that some unclean persons presume to come thither 5. To whom we answer as S. Augustine doth to Cresconius Lib. 3. c. 50. Et Epist 48. These evils are displeasing to the good we forbid and
accepted of the Protestants by toleration because at first they could obtain no more then by an absolute approbation 3. The same Service-book was changed and reformed and many things were left out of the said Liturgie by another Edition thereof established in the Fifth Year of Edward the Sixt. 4. And that latter Service-book of King Edward is in substance all one with the Service-book of Queen Elizabeth 5. And that since King Edwards Reigne there hath been no material Alteration of the English Service book 6. The Papists have no cause to inveigh against this alteration of the Service-book of the Church of England if they remember that themselves have changed their Breviaries Portesses and Missals more then once even of late years See Possevin Appar v. Missal Etver Breviarum Of the mention of Saints made in the Liturgie of the Church of England and of their Feasts keeping yearly 1. VVHen in the Church of England according to the Liturgie thereof the said Church doth adorn the Calendar with the Names of some Eminent Saints and do make honourable mention of them in her Religious publick worship as the Antient Church did of her Martyrs yet she doth not call upon them She doth not lift up the hands nor bow the knees nor present offerings nor direct her prayers nor intend any part of Religious worship to them But to their God and ours as S. Augustine answereth for the practice of the Church in his time 2. She doth remember the Saints of God but in no wise made Gods of Saints She doth blesse God for them and not worship them for God 3. Although her Devotion doth glance by their Names yet it doth pitch and is fixed upon the Angel of the Covenant the Holy of all Holy ones our Lord and Saviour Jesus Christ On the blessed Virgins Anniversary she doth honour Christ in his Mother On S. John Baptists she doth honour him in his forerunner On S. Michaels she doth honour him in his Archangel On the Apostles she doth honour him in his Ambassadours On the Evangelists she doth honour him in his Chroniclers On S. Stephen she doth honour him in his Martyr On S. John the Divine his day she doth honour him in his beloved Disciple who also leaned on his breast at Supper It is a great Error in the Worship of God to be altogether for Prayer and to make no esteem of the Preaching of the Word of God both must not be severed one from the other 1. FOr if it be said of Christ that his House is an House of Prayer and not of Sermons We must observe where he spake this it was in the Temple where he spake it And were not these very words part of a Sermon which he Preached to the Buyers and Sellers there 2. He hath but little skill in the Language of Canaan who knoweth not that Prayer and Invocation of Gods Name is in the Scripture by a Synecdoche taken for the whole Worship of God Acts 2.21 Rom 10.13 3. Yet admit that our Saviour should in that place take Prayers strictly for that part of Gods Worship which consisteth in lifting up our hands to prefer our Petitions and Supplications unto him S. Paul furnisheth us with a direct answer to this Objection even by those Questions he propoundeth Rom. 10.14 How then shall they call on him on whom they have not believed How shall they believe on him of whom they have not heard And how shall they hear without a Preacher 4. As there is no powerful Preaching without Prayer to God for a blessing upon it so no good Prayer without Preaching to direct both in the matter and form and to enflame our hearts with zeal How the Magistrate is to carry himself toward Seducing and Seditious Hereticks that are not Tolerated in a State 1. LEt it be accounted Mercy not to execute the Rigour of Penal Statutes upon silly seduced Sheep But certainly it is cruelty to spare the Wolves which worry them 2. I mean those Wolves who plot Treason against their Natural Prince who scandalize the State and who stain with impure breath the Gold and Silver Vessels of the Sanctuary who turn Religion into Statism or rather into Atheism 3. Such Wolves are in England the Popish Priests and the Jesuites 4. Who not onely shew their Rage in not sparing our Sons and our Daughters and daily enticing them and by their Agents conveying them over beyond the Sea to sacrifice not their bodies but their souls their Faith their Religion to the Moloch of Rome 5. But besides who plot the ruine and overthrow of the State who say as the Children of Edom in the day of Jerusalem down with it down with it even to the ground or rather up with it up with it to the trembling Aire blow up King Queen Prince Parliament Clergy Laity Nobility Gentry Commons Lawes Statutes Charters Records all in a Cloud of fire that there remain not so much as any Cindars of them upon the Eearth lest parhaps the Phenix might revive out of her own Ashes We must not in England frequent Hereticks Seducers nor keep familiar society with them rather we must fly from them and detect them to the Magistrate when they be banished from the Countrey 1. WE must beware in England of the Agents of Rome Priests and Jesuites who go about to withdraw us from the love of our Countrey from our Allegiance to our Prince and which is worst of all from the true and pure Worship of God 2. If stealing away the bodies of our Sons and Daughters be so hainous a crime that many conceive it better to deserve the Gallows then the stealing of a Horse or of a Sheep what punishment do we suppose they do deserve who steal away their souls from God and their hearts from their Parents 3. If we account them as capital Enemies who seek the ruine of our Estate can we esteem otherwise of them who seek the utter ruine and overthrow of our Souls 4. And let us not be deceived in regard of them because their outward behaviour is fair and their company delightful For as they are Panther like which hideth her ugly visage which she knoweth will terrifie the Beasts from coming near her and allures them with the sweet smell of her body but as soon as they come within her reach she maketh a prey of them 5. Therefore as we tender the Salvation of our Body and Soul our Estate in this Life and in the Life to come let us take heed how we play at the hole of the Cockatrice And do familiarly converse with the great Whore or with any of her Minions lest they draw us to naughtiness and spiritual lewdness 6. Let us have no part with them that have no part in God or who have part with abominable Idols 7. Nay furthermore let us detect such Persons to publick Authority that they may learn not to blaspheme the truth of our Religion nor seduce his Majesties Subjects from