Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	epistle_n	paul_n	timothy_n	2,910	5	10.4803	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70515	Of the incurable scepticism of the Church of Rome; De insanabili romanae Ecclesiae scepticismo. English	La Placette, Jean, 1629-1718.; Tenison, Thomas, 1636-1715.	1688 (1688)	Wing L429; Wing T705; ESTC R13815	157,482	172

Councils and that proved from Holy Writ the Writings of the Ancient Fathers for several hundred Years and the Confession of the most Lerned Papists themselves 40. The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his first Epistle to Timothy Chap. 3. Vers 15. 40. The Peoples Right to read the Holy Scripture Asserted 40. A Short Summary of the principal Controversies between the Church of England and the Church of Rome being a Vindication of several Protestant Doctrines in Answer to a late Pamphlet intituled Protestancy destitute of Scripture Proofs 40. An Answer to a late Pamphlet intituled The Judgment and Doctrine of the Clergy of the Church of England concerning one Special Branch of the King's Prerogative viz. In dispensing with the Penal Laws 40. A Discourse of the Holy Eucharist in the two great Points of the Real Presence and the Adoration of the Host in answer to the Two Discourses lately Printed at Oxford on this Subject To which is perfixed a Large Historical Preface relating to the same Argument Two Discourses Of Purgatory and Prayers for the Dead The Fifteen Notes of the Church as laid down by Cardinal Bellarmin examined and confuted 40. With a Table of the Contents Preparation for Death Being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died By W. W. 120. The Difference between the Church of England and the Church of Rome in opposition to a late Book intituled An Agreement between the Church of England and Church of Rome A PRIVATE PRAYER to be used in Difficult Times A true account of a Conference held about Religion at London Sept. 29. 1687 between A. Pulton Jesuit and Tho. Tenison D. D. as also of that which led to it and followed after it 40. The Vindication of A. Cressener Schoolmaster in Long-Acre from the Aspersions of A. Pulton Jesuit Schoolmaster in the Savoy together with some Account of his Discourse with Mr. Meredith A Discourse shewing that Protestants are on the safer side notwithstanding the uncharitable Judgment of their Adversaries and that Their Religion is the surest Way to Heaven 40. Six Conferences concerning the Eucharist wherein is shewed That the Doctrine of Transubstantiation overthrows the Proofs of Christian Religion A Discourse concerning the pretended Sacrament of Extreme Vnction with an account of the occasions and beginnings of it in the Western Church In Three Parts With a Letter to the Vindicator of the Bishop of Condom The Pamphlet entituled Speculum Ecclesiasticum or an Ecclesiastical Prospective-Glass considered in its False Reasonings and Quotations There are added by way of Preface two further Answers the First to the Defender of the Speculum the Second to the Half-sheet against the Six Conferences A Second Defence of the Exposition of the Doctrine of the Church of England against the new Exposition of Mons de Meaux late Bishop of Conâom and his Vindicator The FIRST PART In which the Account that has been given of the Bishop of Meaux's Exposition is fully vindicated the distinction of Old and New Popery Historically asserted and the Doctrine of the Church of Rome in Point of Image-worship more particularly considered 40. The Incurable Scepticism of the Church of Rome By the Author of the Six Conferences concerning the Eucharist 40. Mr. Pulton Considered in his Sincerity Reasonings Authorities Or a Just Answer to what he hath hitherto Published in his True Account his True and full Account of a Conference c. His Remarks and in them his pretended Confutation of what he calls Dr. T 's Rule of Faith. By Tho. Tenison D. D. A Full View of the Doctrines and Practices of the Ancient Church relating to the Eucharist wholly different from those of the Present Roman Church and inconsistent with the belief of Transubstantiation Being a sufficient Confutation of CONSENSVS VETERVM NVBES TESTIVM and other Late Collections of the Fathers pretending to the contrary 40.

many others I know indeed that some deny it relying on the silence of Eusebius and testimony of St. Austin who saith the Donatists objected this to Marcellinus but could not prove it Whether the fact be true or no it is enough for me that Pope Nicolas I. and many others thought so Baronius 1 Non tanti sumus ut de Marcellini lapsu opinionem ore omnium diffamatam antiquare possimus quae communi ferè omnium consensu appareat postea esse credita Bar. ad An. 302 Edit Plant. p. 800. insinuates this when in the first Edition of his Annals where he endeavours to elevate the Faith of this History he excuseth himself for opposing the common and almost universal opinion And Natalis Alexander 2 Nat. Hist Eccl. Saec. 3. Dis 20. observes that the Roman Breviary favours this belief Whence it is evident that this thing seemed neither impossible nor improbable to the whole Roman Church which shews that according to the opinion commonly received in her the Popes may possibly be moved by some vehement perturbation of mind to betray the Faith. Bellarmines 3 Non nisi actu externo ob●metummortis Bell. excuse here will not avail That Marcellinus taught nothing against the Faith was no Heretick or Infidel but in external act for fear of death For to pass by the accusation of the Synod of Stnuessa that he did it for the love of mony even this demonstrates what I was to prove that a Pope may be induced by some perturbation of mind as sear or covetousness to violate his Conscience and betray the truth Liberius comes next who after he had bravely a while resisted the threats of Constantius either weared out with the hardship of his Exile or moved with the desire of recovering his See possessed by Faelix subscribed to the Arian Heresie and the sentence against Athanasius Bellarmine pleads much in his excuse The sum of which is this That Liberius his fault consisted only in condemning Athanasius and communicating with Hereticks that himself neither taught Heresie nor was an Heretick but in external action lastly that the Confession which he subscribed was orthodox although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wanting and that according to Sozomen before his departure from Sirmium he published a Confession wherein he condemned the Heterousians But this answer of Bellarmines is wholly insufficient For 1. Whereas he pretends Liberius was an Heretick only in external act that no less serves our purpose as manifesting that a Pope may be wrought by his passions to pronounce in matters of Faith against his own knowledg and judgment 2. If he condemned Athanasius it was not because he was by the false accusations of the Arians induced to believe Athanasius guilty but only that he might free himself from the miseries of banishment and the fears of death As Athanasius 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Epist ad Solit. witnesseth In the first case he had only erred in matter of fact but now he failed in constancy Which also proves my assertion 3. To communicate with known Hereticks as Bellarmine acknowledgeth Liberius to have done is to favour Heresie and add authority to it Christianus Lupus largely handles this ad praesoript Tertulliani cap. 41. where he strongly urgeth the example of the whole Clergy of Rome who seperated themselves from the Communion of Pope Anastasius meerly because he had not denied Communion to a Deacon of Thessalonica of Acacius his party who yet was far from an open Heretick 4. Where Bellarmine denieth Liberius to have subscribed to an Heretical Confession of Faith this is manifestly repugnant to the plain Testimonies of the Antients We shall produce some Liberius 5 Vbi cognovi justè vos illum Athanasium condemnâsse mox consensum meu●n commodavi sententiis vestris Itap●e amoto Athanasio a Communione omnium di●o me cum omnthus vobis pacem unanimitatem habere Nam Dominus n●ster frater communis Demophilus qui dignatus est fidem vestram Catholicam exponere quae Sirmii suscepta est Hane ego libenti animo suscepi c. Liber Epist 7. Me autem cum omnibus vobis Episc●pis Ecclesiae Catholicae pacem habere his literis s●ire debetis fratres charissuni Quicun que autem a pace concordiâ nostrâ dissenserit s●iat se separatum a nostrâ communione himself in his Epistle to the Eastern Bishops who were Arians tells them that he is convinced the Condemnation of Athanasius was just whom therefore he looked on as Excommunicate and would maintain Peace and Unanimity with them That he subscribed at Sirmium their Catholick Faith expounded unto him by Demophilus an Arian Bishop And in his Epistle to Valens Ursacius and Germinius the heads of the Arrian party saith I profess to hold Communion with all you Bishops of the Catholick Church And Excommunicate all those which shall dissent from this our Blessed concord St. Hillary 6 Anathema tibi a me dictum Liberi s●●iis tuis Iterum tibi Anathama tertio Praevaricato● Libeti Hil in Fragm Perfidiam apud Sirmium conscriptam quam dicit Liberius Catholicam a Demophilo sibi exp●sitam Id. ibid. O te miserum qui nescio utrum majori impietate relegaveris Liberium quàm remiseris Id. lib. ad Constantium denounceth a threefold Anathema against Liberius for this Subscription and calls him a Prevaricator of the Faith and in another place saith the Heresie penned at Sirmium which Liberius calls Catholick expounded to him by Demophilus c. And tells Constantius that he sent back Liberius to Rome with no less impiety than wherewith he had before banished him intimating that he had made him an Heretick St. Hierome 7 In hoc habetur detestabilis quod Liberium primus sollicitavit ac fregit ad subscriptionem haereseos impulit Hier. in Fortunat. Liberius taedio victus exilii in haeretied pravitate subscribens Romam quasi victor intraverat Id. in Chron. in his Catalogue of Ecclesiastical Writers saith Fortunatianus is to be detested for that he first broke the courage of Liberius and perswaded him to subscribe to heresie And in his Chronicle relates how Liberius worn out with the toils of banishment and having subscribed to heretical pravity entred Rome as a Conquerer Auxilius takes it for a thing most certain Who knows not saith he 8 Quis nesciat quod Liberius Arianae haeresi subscripserit Aux de Ordin lib. 1. cap. 25. that Liberius subscribed to the Arrian heresie which he repeats in another place 9 Lib. 2. cap. 1. The old Roman Breviany 10 Cùm doleret Eusebius Liberium Papam Arianae haeresi consensisse Breviar Rom. in the Festival of St. Eusebius the Confessor saith Liberius consented to the Arian Heresie To these produced by Launoy I shall add three others Philostorgius 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philost l. 4. c. 3. affirms that Liberius and