Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	authority_n	church_n	faith_n	5,582	5	5.6023	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63840	A defence of the confuter of Bellarmin's Second note of the church, antiquity, against the cavils of the adviser	Tullie, George, 1652?-1695.	1687 (1687)	Wing T3236; ESTC R7422	16,243	26

and no alteration of the Will it self Who sees not at first sight the illusion of such an evasion But now because the Adviser counsels the Confuter to prove in his next That a diversity of Practice as he pleasantly calls the denial of the Cup is an alteration in Religion I 'le endeavour to do it for him in as few words as I can now that I am upon the spot and save him the labour For if the Sacrament of the Eucharist be a part of the Christian Religion and I hope 't will be granted to be a very considerable one and the Cup an essential part of that Sacrament then they who deprive the Laiety of the Cup the diversity of Practice here spoke of make thereby an alteration in Religion but c. And I 'le make good this Argumentation to him when he pleases The custom of administring the Cup with Water only instead of Wine was not I hope so great a diversity of Practice as not administring the Cup at all to the Laiety who were at that time partakers of the Cup such as it was and yet it were worth his while to read what stress St. Cyprian in his 63 Ep. to Caecilius lays upon the practice of our Lord in his Institution of this Sacrament And in a word so far is this defrauding the Laiety of the Cup from being no alteration in Religion that besides what has been said it opens wide the Door to the greatest alterations imaginable For if the Church nay what is worse the Church of Rome in particular can by her own transcendent Prerogative alter and act contrary to this positive Law and Institution of Christ she may by the same reason dispence with or formally abrogate any of the other at her pleasure As for his Quotations out of Luther and Melancthon I have not been able to find upon a pretty diligent search as much as the very Tract and Epistles from whence he cites them and therefore am apt to imagine that taking them up at second hand he or his Author made a mistake in them However it be it matters not much for his second Citation out of Luther appears at first sight so forreign to his purpose that by it we may guess at the rest But above all recommend me to the Skull which could Cite that place of Spalatensis l. 5. c. 6. for the refusal of the Cup or conclude that because private Persons upon extraordinary occasions as want of Wine antipathy to it or the like mentioned by this very Author may lawfully receive in one kind the Church may make an universal standing Law against the Laiety's receiving in both Give me leave but just to continue the words of Spalatensis where the Adviser leaves of and you will be sufficiently able to pronounce of either the judgment or ingenuity of this Author without any farther descant upon him After having told us then in the general in what cases the Sacrament may be lawfully received under the species of Bread alone he proceeds Though in such a case says he the Sacrament is not truly and properly whole Wine may either be wanting or the Person abstemious or it may be more convenient to recieve at home than in the Church upon a lawful cause in which case a man may carry the Bread along with him tho not so conveniently the Wine as old examples teach us a practice perhaps not altogether warrantable in the Church But the Church neither could nor can by an universal Law deprive the Laiety of the Cup whether they will or no upon no necessity at all for what Christ granted to all men is in vain denied by the Church and where the whole Sacrament may and ought to be exhibited it cannot be mutilated and halfed without the greatest injustice and this is expresly prohibited under an Anathema by Gelasius in a Canon of the Church In the next Paragraph the Adviser is all upon the ramble again and you scarce know where to have him I 'le pick up the sense tho' he has dropt here and there and digest it for him as well as I can First Then he is angry with the Confuter for dateing the rise of the Papal Authority he speaks of so far back as Pope Victor and his reason is because the Church of Rome is generally believ'd to have been in those days pure and uncorrupt Here wants nothing but a good consequence The Faith of the Church of Rome was then sound and Orthodox and therefore one of her Bishops could not be of a warm passionate or assuming temper as Africans generally are of which Country he was and by an unwarrantable action undesignedly perhaps lay the first Foundation of a future encroachment and usurpation This is the whole Logic of the Business But the practises the Confuter censures were own'd by the Christians of those days I wonder then he did not show the vanity of what the Confuter alledges concerning the reprimand that Celestine met with from the African Bishops upon his intrusion into their Affairs or to go farther back did the Adviser never hear of the bustle that Victor's excommunicating the Asiatic Bishops made in the Church Or was no Body ever so kind as to tell him how ill that action was resented by Bishops of the Latin Church it self as may appear from a fragment of a Letter of Irenaeus Bishop of Lyons to Victor upon this occasion see Euseb Hist l. 5. c. 24. But Secondly Pope Victor's practise could be no other than an Apostolical truth because he lived in the Second Century I thought we should have him upon the Argument of bare Antiquity for all his former indignation at the Confuter for telling him 't was Bellarmin's second Note of the Church and here again is nothing but the poor business of a little Logic and conclusiveness wanting For the argument proves too much and so proves nothing at all to his purpose being that which a fortiori will justifie the Treachery of Judas and all the Heretical Doctrines that were broach'd before Victor's time But I need not farther expose its absurdity the Confuter having done it so excellently well in his first particular His third appearance of reason is that the Popes the Confuter mentions as beginners of the present Innovation of the Papal Authority living before or in the time of the four first General Councils if what is pretended were true those Councils would have taken notice of it Now because he confines his observation to those Councils only so shall I do my answer which need be no other than this That the Innovation was then perfectly in its Infancy the Tares as yet according to his own distinction in the dark and under ground not grown up and overtopping the Corn as they did afterwards and therefore difficultly perceptible at least in their future fatal tendency and event and as such might consequently easily escape the severe and solemn Animadversion of a general Council But can the Adviser imagin that