There was at the City of Nice a notable disputation Niceph. Callist. Eccl. Hist. l. 8. c. 15. p. 379. be­twixt one who was a skilfull Logician and learned Philosopher, by nation a Greek, who confiding in his art and eloquence in­fulted over the orthodox Christians, but was undertaken and taken down by Spiridian an old man, who confuted and conver­ted him: about that time was Arius disputed with and confu­ted by the Council of Nice: there is question made whether Arius were at the Council or no, which is discussed by Scultetus me­dul. Patrum. p. 1. p. 467. Anno. 349. Scul­tetus, and the affirmative proved by him against them that deny it. Obj. But if the division be derived from a Bishop of Rome, it is Popish, and by consequence Antichristian also. The second proof of his partiality is this; when Doctor Bri­an hath proved our Churches of England to be true Churches of Christ by convincing arguments; Nam quae non prosunt sin­gula, juncta valent. Disp. p. 6. (convincing if taken toge­ther, though all of them be not of equal evidence and vigour [...]) all that avails nothing towards Mr. O. his satisfaction, unless he prove an impertinency to the Question, viz. That they were true Churches from their very foundation, that is, as he explaineth himself more fully elsewhere, that all the parishes of this Nation, in their first division into Parishes were visible Saints, and that those Churches gathered by preaching onely 500. Exam. of Dr. Br. Reply. p. 30, 37. Ibid. p. 24. Disp. p. 5. years before Augu­stine the Monk, were such as our Parishes now are, or that they are such now, as they were then: and this he maketh the life of the Doctors cause; and if he prove not this (saith he) he doth nothing, whereas it is neither the life nor limb of his cause; no, neither hair nor nail of it; neither a skirt nor an hem: but indeed meet nothing to the purpose. And therefore the Doctor did justly and discreetly decline it as impertinent, saying, it is our Chur­ches present, not their primitive state which I undertake to vin­dicate; and this upon very good reason. For, CHAP. VII. Of the Disputation at Kenelmworth, betwixt John Brian Doctor in Divinity, Minister at Coventry, and John Onley Pastor of a Church at Lawford (as he styles himself.) How it was occasioned, undertaken, and continued at divers monthly meetings there. Secondly, Though there were copies taken of the dispute, the chief pen-man of the whole was Mr. O. who In the Dis­putat. p. 46. confessith, by reason of a mighty crowd of people he could hardly breathe, or write one perfect sentence of Doctor Brians Sermon: and there might be as much difficulty in taking by his pen other Dictates deli­vered by word. The crowd it is like was very great, for Dr. Brian speaking of seven which took Mr. O. his part in the dis­putation, who were Antipedobaptists; he in his answer saith, J. O. in his Exam. of the Doctors Re­ply. p. 23, 24. he believeth there was seven times seven thrice told that took his part, that is 149. and I believe for one such a one, there was 20. at least of a contrary judgement.

A Gospe pl lea for Maint. and Tenths of the Ministers of the Gospel, by Will. Prynne Esq; for Mich. Sparks, printed 1653. in 4 to. Menot, Serm. fol. 47. col. 4.Because he had nor cunning enough to use it; for he cut off Malchus his care when he should have cut off his head. The Undeceiv. of the people in point of Tithes, by Philem. Trelaine Gent. for Jo. Clark under Peters Church in Cornhill, 1651. in 4 to. Quest. 2. When the Devil had tempted Adam and Eve, or Adam by Eve, to eat the forbidden fruit, what penance did they undergoe, (after they had yielded to the Devil) and were expelled out of Paradise?

Sixthly, When there is an Intermission, or end of the dispu­tition, First, the Notaries writings are to be compared, and if they differ, to be reconciled. Ibid. Tom. 1. lib. 4. q. 2. p. 166 Quomodo statu innocentiae fae­minae generati possunt &c. Ib. q. 3. c. 2. An in statu in­nocentiae inte­gritas faeminei genitali s commixtione viri, &c. Ib. q. 4. col. 1.2. Whether in the state of innocency, the number of males and females should have been equall. The Parsons Guide, on the Law of Tithes, by W. S. Esq; printed for Will. Lee, D. Pakemere, and G. Bedel, at their shops in Fleetstreet, printed 1654. in 4 to. Pro vkladatele šablony: Na diskusní stránce zdůvodněte vložení šablony. Kříž ze zlatého plátu s mincemi vyobrazujícími císaře Justina II. Přestože latinský západ spojení světské a duchovní moci nikdy v teorii neuznal a naopak začal brzy zastávat názor, že svět je řízen dvojí mocí, prosadil se tu caesaropapismus dočasně v praxi, například v raně středověkých germánských říších.

An Apology for pious and painful Ministers, printed for John Wright at the Kings head in the Old Bayly, printed 1653. in 4 to.

"Papismus" in the monolingual German dictionaries

Mr. Walker. I desire then another Adversary, some of the Priests here present, that we may dispute on equal terms; I hold the cal­ling of a Protestant Preacher and Divines, more honourable then a­ny Popish Priesthood; and therefore if your Priests think them­selves too good to dispute with me, you shall not brag that your Lay­men are fit matches to dispute with Protestant Preachers and Di­vines. Or bad enough for the Popish Priests in King Henry the eighths time, against whom these Articles, with divers others, Mart. Hist. of 20 Kings, pag. 381, 382. were ex­hibited: Besides their Ecclesiastical Bentfices, they became Far­mers of great Granges, taking them in Lease in every Shire, and became Husbandmen and Grasiers, many of them kept Tanning-houses, and were Brokers, Buyers and Ingrossers, snatching up all, and inforcing Tradesmen to buy those Commodities at the second or third hand at unreasonable prices; yea, divers ignorant men among them held and enjoyed 8, 10.12, yea more Benefices and Spiritual promotions severally, and yet lived not upon any of them.

First for the Turk, Mahomet, (that famous impostor and false Prophet, the founder of that impious and impure Sect of the Mahametans) not onely forbids all disputes about the Religion of his Bible, (rather Babell) the Alcoran, but instructs his deluded disciples how to answer them who are disposed to dispute: Tecum dispu­tare volentibus dic, Deum so [...] omnes tuo; actus agnoscere, qui die postremo lites omnes & contrarietates discutiet. Alcaroni. c. 32. Say unto them, (saith he) God alone knowes all thy acts, and at the last day will discusse all controversies and contrarieties. Again, r to incredulous men say thus, I follow not your Law nor you mine; therefore let me alone with that which is mine, and I will let you alone with yours. First, since in all Ages Truth hath met with many enemies, that they do not content themselves with a bare knowledge or belief of it; but that they endevour to be so enabled to plead for, when adversaries rise up against it, that they may stand up, and stand out in opposition to them: and so may not onely be able earnestly to contend for the faith (once delivered to the Saints, Iude 3.) but manfully to defend it. Sixthly, And oft times it falls out, that by the subtilty or elo­quence of Disputants, when they are somewhat evenly match­ed, the Auditory is kept pendulous, or irresolute; even he, perhaps, for whose sake the Dispute or Conference was under­taken, as Ille cujus causa in con­gressum de­scendis Scrip­turarum, ut cum dubitantem confirmes ad veritatem an nagis ad haeresim deverget, hoc ipso motus, quod te videat nihil promovisse aequo gradu negandi & defendendi, certe de pari & altercatione incertior discedit, nesciens quem Haereticum judicet. Ter [...]ul. prae­script. advers. haereticos Tom. 1. c. 18. p. 170. Tertull. sheweth; He, saith Tertullian, for whose cause thou descendest into a Controversie of Scripture, that thou maist confirm him against doubting, it is hard to say whether he tend more to Verity or to Heresie, because he sees thou pre­vailest nothing, the dispute going on in an equal degree of denying and defending: certainly by such a parity in altercation he will depart more uncertain, not knowing what he should judge to be Heresie. Sometimes the power which doth authorize the Dispute, lea­veth liberty to the Disputants, by consent, to chuse their Presi­dent or Moderator; So did Sigismond King of Poland to the Trinitarians and Antitrinitarians for their Disputation at Pe­tricovia, Antho. Poss. Biblioth. Sele. Tom. 1. l. 8. c. 13. p. 363. who after some debate, resolved that the President should be chosen by turns one out of each party. Thirdly, If it were pertinent, and were also proved by Chro­nological History, it would serve but to make up a meer Hu­mane and Historical Faith, which is not effectual to Salvation; and the doubt of it where it is required and not proved (as it is no easie matter to do) may raise perplexing doubts and fears of salvation in weak, though well-minded Christians; as causing suspicious conceits of their being in a true Church, out of which, as out of Noahs Ark (the common saying is) none are sa­ved.Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com What followed upon the disputes with the Jesuite Fisher, and a third with Dr. Laud, the Bishop of Saint Davids, with the same Of Doctor Whites reply to the Jesuite Fisher, p. 8, 9. Fisher, Dr. White sheweth in his Epistle to the Reader, in these words, His Majesty had experience of the unfaithful dea­ling of Pontificians, when they make relation of such things as pass by word of mouth onely in private Disputations; and he well un­derstood how the Cretizing Jesuite had dealt with a reverend Bishop, and with my self; for had we been School-boys of thirteen years old, he could not have made us seem more childish and unskilful then he did; dispersing hundreds of papers to his own praise, and to our disgrace. The Civil right of Tiths, proving 1. That the propriety of Tithes is not in the Land­holder. 2. Nor in the State. 3. But in the Incumbent, for Iohn Wright at the Kings head in the Old Bayly, printed 1653 in 4 to. Ob. But if Bishops, it is enough to discredit all they do, for saith Mr. O. (and therein he bewrayeth his gross ignorance a­gain) Mr. O. in Dis­pute. p. 30. the Devil ordained the Pope, the Pope the Bishops, and the Bishops you, to Doctor Brian; how can you be true Mini­sters by him that was none himselfe?