Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	answer_n	answer_v	objection_n	2,644	5	9.4165	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34540	Rome in her fruits being a sermon preached on the fifth of November, 1662, near to the standard in Cheapside : in the which sermon the author sets up his standard in opposition to the fruits and practices of Rome, and likewise answers in brief a late pamphlet, entitled Reasons why Roman Catholicks should not be pe[r]s[e]cuted / by Richard Carpenter.	Carpenter, Richard, d. 1670?	1663 (1663)	Wing C626; ESTC R5572	26,955	38

Territories of Philosophy Quod inest nobiliori nobilius est That which is in the more noble is the more noble this being verified also in Aristocracy and Democracy aequo librili aequâ simbellae state â perpensis weigh'd justly together The other shines tanquam densior pars sui Orbis like a Star in St. Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Just Cohort ad Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monarchy as such is discord-free Here ends your Discourse But how long have you honour'd Monarchy in order to your own Princes Shall we date the time from the beginning of the Reign of Queen Elizabeth or from the Spanish Fleet inclusivè or from the Gunpowder-Treason That many of you have been actually and externally loyal to his Majesty in his Troubles I joyfully confesse but whether this was done in Sensu Composito because your Interest was objectively connexed with his Majestie 's Right or in Sensu diviso for pure love of God and the King examine your Hearts and Consciences This objective precision this divine Alchymie is not the work of every Day I was in the company of four English Monks here on that mournfull Day wherein the best of all Christian Kings then living was most barbarously murthered and they all spake of him underfoot and contemptibly St. Austin hath taught me S. Aug. Homil. 38. Qui amicum propter commodum quodlibe● amat non amicum convincitur am●re sed commodum He that loves his friend for the profit he reaps by him is convinced not to love his friend but the profit For the last Clause concerning your Faith look back upon what is already cleared His ninth Reason presents an Answer to the Objection That the Roman-Catholick holds positions inconsistent with good Government either in Church or State But the Author so behaves himself in his Answer that if I durst loosen my Soul a little I would contemn him yea desist from anatomizing further into his Reasons He answers as no Man of his Fox-fur but himself would answer And therefore this Answer may happily gain some favour for him yet cannot prevail for others He defears all the Councils which if general are universally judged by popish Recusants infallible Although this one Priest may be White all the rest all black Whosoever he be he is as St. Bernard S. Bern. ep 249. ad Bernardum Priorem Sept. in cap. 13. Is shapes him quaedam Chimaera sui saeculi a certain Chimaera of his Age or a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint half Romes and half Englands and puts me in mind of the Arch-bishop Petrus Tenorius who after a long Disputation equally bandied concerning the Salvation of Solomon pictured him half in Heaven and half in Hell His tenth Reason sinks with his ninth as depending upon it His eleventh Reason disburses That persecution forceth Roman-Catholicks to put themselves in danger to be made disloyal and practice disloyalty first by carrying news to Embassadours he●e and secondly by sending their Children beyond the Seas there to be taught by the Enemies of England He that puts himself in the neer danger of a Sin sins But a man cannot be forced to sin All sin is voluntarily committed and voluntas non cogitur the will is not forced Thomas Aquinas sets up his Flag for us Homicida est per se D. Tho. p. 2. d●● q 73. art 8. ad 3. sufficiens causa Corporalis mortis Spiritua is autem mo●tis nullus potest esse alteri Causa per se sufficiens quia nullus Spiritualitèr moritur nisi propriâ voluntare peccando An Homicide or Murderer is the proper and sufficient cause of the corpor●l death of him whom he kills but no man can be to another a proper and sufficient so Cajetan senses the words cause of spiritual death because no m●n dies spiritually but by sinning with his own proper will Such News-Carriers and Homebred Intelligencers I have known many He was a Priest and a Fryer that had long playd the Intelligencer on both sides and at length solaced himself in his mirth at Brussels with this remarkable encouragement The Pope and Cromwel shall pay for all And concerning the Children of Papists except they may not be taught only but also priested here Father Robert Anderton the Monk station'd in Lincolns-Inne Fields will carry them abroad and therefore the State of England hath reason to fear that whereas you have a potent party abroad and in this regard are more dreadful and dangerous than others many of your party being our Enemies by your instigation you will if not supprest and overlook't by all who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return to your old Trade of delving and digging your own Graves The voyce of thy Thunder in the Heaven or in the Sphere Psalm 77. 18 the original Word with like affection importing a Sphere a Wheel and every thing the motion of which is circular which moved the vulgar Latin to run parallel with our Edit Vulg. sense Vox Tonitrui tui in rotâ The voyce of thy Thunder or of Mens Thunder-plots which God permits as far as he pleases is heard in the motion of the wheel And the same Prophet prayes against plotters O my God make them like a wheel which continually returns to the same place where Psalm 83. 13 Psalm 12. 8 it was For The wicked walk on every side The Vulgar hath In circuitu impii ambulant The wicked walk in a circuit or Circle Circulus in Mathematicis perfectissimus imperfectissimus in Moralibus A Circle is most perfect in the Mathematicks in Morals most imperfect The marrow-Truth is The Councils named in your ninth Reason and your Casuists urge you to disl●yaltie namely the Council of Florence defining for the Popes Universality of Jurisdiction and the Lateran Council for his power in Temporalities indirect●y called indirect directly to depose Princes by their own Subjects His twelf Reason is drawn ab improbabili from an improbable Thing it seeming altogether improbable That liberty granted to Papists should destroy the setled Religion of England because Protestants have the use of Scripture in their own Tongue and amongst the Papists here even the service is private and the want of Preachers very great Intruth your lazy Monks are great enemies to Preaching But howsoever ye scar● it ye pervert people without end and without number Every one of your Emissaries is a kind of Vlysses praised by Homer with this Elogy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. in ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew the Cities and manners of many people If your Hopes be not erected to the perverting of this Nation and if ye do not serve Baalzebub that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of corrupting Flyes why is it written over the Porch of the English Colledge at St. Omers in Golden Letters Jesu converte Angliam Fiat Fiat Jesus convert England Amen Amen And why do

Faithful out of which no person is saved and you understand by the Church yea by the universal Church the Church of Rome and when you argue against them as followeth Shall we give away Salvation a most holy Thing to persons destitute of habitual Grace Or is habitual Grace given out of the true Church of God united in one Lord one Faith except in the vertue of the Church as in the baptizing of Infants or others amongst Hereticks or Infidels Then to be of the Church or not of the Church is of the same composure fabrick mineral and mettal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uno Absurdo dato vel concesso If we grant or sign a passe to one Absurdity Schollars know the Catastrophy and what follows by necessary Concatenation This Answer evacuats also his fourth and fifth Reasons In his sixth Reason he runs wide of his matter and there is a palpable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transition to a different kind of Things from the Thing in question That the Duke of Saxony with his Lutherans and the Emperour Head of the Papists in Germany better agree than either of them with Calvinists is not our Businesse because they are branched into several Governments whereas the Protestants and Papists are here incorporated under one Prince And his Instance in Hugonotes is also absurd and absonous the Hugonotes of France being Calvinists and the Agreement being there sinewed because the Kings of France have experienced the Hugonotes to be better Subjects than their own Popish-ones Marshal Turin General of the French King's Horse is a most Honourable Example When we break our limits that should bound our Discourse it signifies we have almost done all within our Bounds that Gen. 3. 1. we can do When the Text sayes Now the Serpent was more subtil Aquila descends to the Root and affords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more pragmatical more over-acting and Plato's A 〈…〉 la Plato in Menexeno 2 Cor. 11. 3. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle and signifies Craft that treads all ways and tryes all works to do mischief Note with me that here in the beginning of Genesis the first Book of holy Scripture the Serpent into which the Devil ent●ed hath his Name à Serpendo from creeping he was but a Creeper when he first began to plot against us rhis being the first mention of the Devil in Scripture Now the Serpent is in the length of Time grown into a Dragon and he grew apace after the Monks and Jesuits came into the World such we find him in the last Book of Scripture the Revelation Michael and his Angels fought against the Dragon Rev●● 12. ● The Tayl of which Dragon is now in England in C●rculum retorta where it lyes in a circle round about us St. Epiphanius teaches That the Devil is called in Scripture by S. E●●ph 〈◊〉 in E 〈…〉 the Name of a Serpent because the Serpent is omnium Animantium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most winding and turning of all living creatures and that he winds himself into circles and knots and hath nothing of right and straight or of innocent candour He is called by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether wicked Theodoret. lib. 1. Hist cap. 2. Your out-walkings windings and insinuations are now the Devil being grown to a Dragon most dangerous I could speak to the seventh Reason but it concerns Raggione di Stato Reasons of State which are above me His eighth Reason presses a Belief upon us That the Roman-Catholick is an enemy to Innovation and propitious to Monarchy and that his Faith leads him to a strict obedience These things are gloriously said but as St. Justine writeth S. Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se● Cohort ad Graecos Gentiles to the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian Religion is practical and consists in works not in words I am half-perswaded that here the Author of the Reasons mocks and scoffs at the Romanist● Aquinas his Doctrine restored by Bellarmine in his Question Utrùm Imago Christi sit adoranda adoratione Latriae where he resolves That the Image of Christ or a Crucifix may be adored with the adoration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a worship due to God alone is it not an Innovation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him only shalt thou serve with the service of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I charge you only with your most grosse Innovations D. Tho. p. 3. q. 25. a●t 3. If ye be enemies to Innovation why is not this Doctrine thrown out and condemned Is it not an Innovation of which Nicolaus Lyra mournfully complaineth Aliquandò Matth. 4 10 in Ecclesiâ fit maxima deceptio populi in Miraculis factis à Sacerdotibus vel eis adhaerentibus proptet lucrum Sometimes the people are very greatly deluded in the Church Nic. Lyr. Comment in cap. 14. Dan. secundùm Edit Vulgat by forged Miracles the Priests or their Adherents forging them for gain Is it not an other Innovation of which irrefragable Alexander Hales treateth in sad terms In Sacramento Alex. Halens part 4. quaest 53. Memb 4. Art 3. Solut. 2. apparet Caro interdùm humanâ procuratione interdùm operatione Diabolicâ Flesh appears in the Sacrament sometimes by humane procuration and sometimes by Diabolical ●perati● I could name a thousand of these When you urge That you are pr●pi●ious to Monarchy the word pr●pitious is ill-plac'd Propitiousnesse is of a Superiour to an In●eriour as Oratio est Inferio is Prayer is of an Inferi●ur to a Superiour Deus esto propitius cryes the Publican God be proptious to me a sinner Mona●chs and Monarchy are very much engaged to you that you are propitious to them In good sooth you honour Monarchy in order to your Pope and his Supporters as appears by these your Arguments St. Thomas his Ground is irresistible Deus omnibus providet secundùm quod competit eorum naturae God provides for all things agreeably to their natures D. Tho. p. 1. q. 1. art 9. in Corp. The Church m●litant is partly visible and invisible partly Visible in respect of our persons and Bodies and in regard of our Souls invisible Why then as she hath a Head invisible ought she not to have likewise a visible Head homogeneous with her visible condition And whereas according to Heaven-born Divinity Praedestinatio est pars nobilissisima divinae providentiae Predestinat●on is the most noble p●rt of divine providence excellently dealing and disposing concerning the last and ul●imate end of God's people If Monarchy be the Government of Heaven and also the secur●st and most peace-preserving Form upon Earth why should it be disanull'd in and abrogated from the Church which is the most noble and most excellent Convocation conjunction and society of people upon Earth and the society without the Steerige of which we cannot arrive at our last End The Ground-Axioms are also most noble The one is mansion'd within the