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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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71250	A second defence of the exposition of the doctrine of the Church of England against the new exceptions of Monsieur de Meaux, Late Bishop of Condom, and his vindicator, the first part, in which the account that has been given of the Bishop of Meaux's Exposition, is fully vindicated ...	Wake, William, 1657-1737.	1687 (1687)	Wing W260; ESTC R4642	179,775	220

good Intention to stop the Course of Heresy in that Country Upon this he dismiss'd them but from that time began seriously to apply himself to read the Holy Scriptures telling them that he would no longer trust his Salvation to Men who defended their Religion by such pious Frauds so they called them but which were indeed Diabolical Inventions And in a short time after both himself and his whole House made open Profession of the Reformed Religion Anno 1564. And thus much be said in Answer to your IVth Article FINIS Books lately Printed for Richard Chiswell A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Catholick Church Quarto A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Monsieur de Meaux late Bishop of Condom and his Vindicator 4o. A CATECHISM explaining the Doctrine and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 8o. A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and for a further Vindication of the CATECHISM Quarto The Lay-Christian's Obligation to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 24o. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Church of England 4o. Mr. Chillingworth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting Personal Contests but inserting whatsoever concerns the common Cause of Protestants or defends the Church of England with an exact Table of Contents and an Addition of some genuine Pieces of Mr. Chillingworth's never before Printed viz. against the Infallibility of the Roman Church Transubstantiation Tradition c. And an Account of what moved the Author to turn Papist with his Confutation of the said Motives An Historical Treatise written by an AUTHOR of the Communion of the CHVRCH of ROME touching Transubstantiation Wherein is made appear That according to the Principles of THAT CHVRCH This Doctrine cannot be an Article of Faith. 4o. The Protestant's Companion Or an Impartial Survey and Comparison of the Protestant Religion as by Law established with the main Doctrines of Popery Wherein is shewed that Popery is contrary to Scripture Primitive Fathers and Councils and that proved from Holy Writ the Writings of the Ancient Fathers for several hundred Years and the Confession of the most Learned Papists themselves 4o. A Sermon preached upon St. Peter's day By a Divine of the Church of England Printed with some Enlargements 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. 4o. The Peoples Right to read the Holy Scripture Asserted 4o. 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 4o. 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 4o. 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 4o. 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. M. A. 12o. 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 4o. 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 4o. Six Conferences concerning the Eucharist wherein is shewed that the Doctrine of Transubstantiation overthrows the Proofs of Christian Religions 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 〈◊〉 A Second Defence of the Exposition of the Doctrine of the Church of England against the new Exceptions of Mons de Meaux late Bishop of Condom 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 4o. The Incurable Scepticism of the Church of Rome By the Author of the Six Conferences concerning the Eucharist 4o. 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 Antient 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 4o. An Answer to the Representer's Reflections upon the State and View of the Controversy With a Reply to the Vindicator's Full Answer shewing that the Vindicator has utterly ruin'd the New Design of Expounding and Representing Popery

Clergy in their Synod at Paris and by almost all the rest of the Bishops of the Western Church against your pretended General Council of Nice wherein this Doctrine was first establish'd The Definitions of this Council being sent to the Emperour out of the East he transmitted a Copy of them into England Hereupon Alcuinus who had formerly been his School-master wrote an Answer to him in the Name of the Clergy of England to declare their dislike of this Doctrine and the account of which our ancient Histories give us in these words In the Year from the Incarnation of our Lord 792 Charles King of France sent to Britain a Synode Booke which was directed unto him from Constantinople Hoveden Annal ad Ann. 792. Simeon Dunelm Hist p. 111. Mat. West ad An. 793. Spelm. Conc. Tom. 1. p. 306. in the which Book alas many things unconvenient and contrarye to the true Fayth were found in especial that it was establyshed with a whole consent almost of all the Learned of the East no less than of three hundredth Bishops or more that Men ought to worship Images the whiche the Churche of God DOTH VTTERLYE ABHORRE Against the whiche Alcuine wrote an Epistle wonderouslye proved by the Authoritye of Holy Scripture and brought that Epistle with the same Booke and Names of our Byshops and Princes to the King of France And thus neither was this Doctrine nor Practice propagated down from Austin to King Henry the Eighth but on the contrary unknown to Austin and rejected as you see by the Church of England almost 200 Years after his first Conversion of it 35. Ibid. And this may suffice to shew both your Skill in Church-History and the little pretence you have for that vain and most false Assertion that your Religion was taught and practised by S. Austin and propagated down even to King Henry the Eighth 's time whereas indeed it is made up of such Corruptions as crept into it long after his Decease Your next business is to rail at King Henry the Eighth which you do very heartily See Thuanus tho let me tell you that better Men than you are even of your own Commuion and who were much more acquainted with the Affairs of those Times speak better things of him And had he been as bad as you are able to represent him yet I could send you to some of the Heads of your Church who have as far excell'd him in Wickedness as ever any of your Canonists have pretended they did in Authority But the Merits of Princes as well as ordinary Persons are measured by some Men not according to their real worth but as they have served their Interests or opposed the Usurpations And tho King Henry the Eighth be now such a Monster yet had he not thrown off the Pope's Supremacy you would have made no difficulty to have forgiven him all his other Sins whilst he lived and would have found out somewhat to justify his Memory now he is dead We know how one of the best Popes of this last thousand Years called Heaven and Earth to celebrate the Praises of a Traytor that had murder'd his Master and possess'd himself of his Empire And Cromwell himself tho a Usurper and Heretick yet wanted not his Panegyrists among those pretenders to Loyalty who now cannot afford a good word to the Honour of a Prince from whose Royal Line their present Sovereign at this day derives his Right to the Crown he wears 36. But however were the Vices of that Prince otherwise never so detestable yet I shall leave it to the World to judg who proceeded with the most Care and Sincerity in the Point you insist upon of his Divorce with Q. Catherine the King who consulted almost all the Learned Men as well as the most famous Vniversities of Europe and then acted according to their Determination Or the Pope who by his notorious jugling with him in the whole process of that Affair shew'd that he resolved to decide it not by any Laws of God or the Church but meerly as his greater Interests with the Emperor or the King should move him to do 37. Ibid. The next step you make is from King Henry to his Son King Edward the Sixth And here you tell us Reply p. 8. That as Schism is commonly follow'd with Heresy so now the Protector who was tainted with Zuinglianism a Reform from Luther endeavour'd to set it up here in England In which you again discover your Zeal against us but not according to Vnderstanding There is hardly any one that knows any thing of the beginning of this Reformation but will be able to tell you that the chief Instrument of it was one whom you have not once mentioned Arch-bishop Cranmer I will not deny but that the Protector concur'd with him in his design but whether he was Zuinglian or what else neither you nor I can tell Dr. Heylin See your Hist Coll. p. 103. who on this occasion is usually your Oracle seems rather to think he was a Lutheran tho easie to be moulded into any form But this I know that had you been so well vers'd in these things Hosp Hist Sacram par 2. p. 33. Lampadius par 3. p. 439. Scultetus Annal. ad An. 1616. as one who pretends to write Historical Remarks ought to be you would have spared that idle Reflection of Zuinglius's being a Reform from Luther it being evident to those who understand his History that neither himself nor the Cantons in which he preach'd were ever Lutherans But on the contrary whereas Luther appear'd but in the Year 1517 Zuinglius began to preach against the Corruptions of the Church of Rome some Years before when the very Name of Luther was not yet heard of And had several Conferences with Cardinal Matthews then in Switzerland to this purpose before ever the other appear'd in publick against them So unfortunate a thing is it for Men to pretend to be witty upon others without considering their own blind side But you go on 38. Ad pag. 9. Reply And from that time the Catholick Doctrine which had been taught by our first Apostles and propagated till then began to be rejected and accused as Erroneons Superstitious and Idolatrous and they who profess'd it persecuted Answ This is still of the same kind as false as it is malicious How false it is that the Doctrine you now profess was either planted here by our first Apostles or propagated till this time in the Church of England I have already shewn And for the Persecution you speak of methinks you should have been asham'd to mention that word being to name Q. Mary's Reign in the very next Line But what at last did this Persecution amount to Were any Roman Catholicks banish'd or put to death for their Religion Were the Laws turn'd against them or any Dragoons sent to convert them No Bonner and Fisher and two others Heath Bishop of Worcester and Day Bishop of Chichester

there as if they were now present with him and accordingly he Apostrophe's the City Jerusalem p. 426. The whole Catholick Church p. 428. A. All the People of God ibid. B. The Blessed Virgin ibid. C. Holy Simeon p. 429. B. And so concludes all joyning with that Blessed Man in his Address to our Saviour Christ And tho his Expressions may be very high as the whole Sermon is yet we cannot but think it very unreasonable to conclude the dogmatical Sense of the Church from the Rhetorical flights of a single Man were the Piece otherwise never so Genuine But indeed it is worthily rejected for the reasons before mentioned by the Learned Criticks both of your and our Communion 66. This then is the sum of your Arguments to Establish this Practice in the first three Centuries Were it necessary after what has been done by so many better hands to recount the Opinions of those Holy Fathers as to this Point I should certainly be able to make some better Proof of the Antiquity of our praying to God only than you have been able to do of your Addressing to the Blessed Virgin and to the Saints 67. In the Epistle of the Church of Smyrna concerning the death of Polycarp Anno 167. we find that the Jews had perswaded the Heathens that if they suffer'd the Christians to have the body of that Holy Martyr they would leave Christ to Worship Polycarp Apud Euseb Eccles Hist lib. iv c. 15. p. 109. B. Ed. 2. Vales Paris 1678. Not knowing says that Letter that it is not possible for us to leave Christ who hath suffer'd for the Salvation of all those that are saved in the World nor to serve or religiously Adore any other For as for Jesus Christ We Adore Him as being the Son of God. But as for the Martyrs we love them as the Disciples and Imitators of the Lord. And that very justly considering their insuperable Zeal which they bore to their King and Master and God grant that we may be both the Disciples of their Piety and partakers of their Glory 68. This is indeed the true Spirit of Christianity and the exact account of the Honour we now pay to the Saints We Adore only our Saviour Christ as the Son of God Edit Usser and therefore as the Ancient Latin Translation of this Letter reads it we pray to no other But for the Saints we Love and Honour them we recite and magnifie their noble Acts We encourage our selves by their Examples to the like performances as those who earnestly desire to be partakers of their Glory This is all the Honour they are now capable of receiving and this was all that the Primitive Church in those best Ages was ever known to have given to them Irenaeus lib. ii c. 57. p. 218. Ed. Paris 1675. 69. The Church of Christ says Irenaeus does nothing by the Invocation of Angels nor by any other perverse Curiosity but by addressing her Prayers purely and only and openly to the Lord who has made all things 70. * In Rom. l. viii c. 10. Tertull. de Orat. cap. 1. Cypr. de Orat Dom. Origen tell us that to Invocate the Lord and to Adore God are the same thing So do Tertullian and Cyprian using the words to Pray and to Adore promiscuously in the same signification In a word this was the constant Doctrine of those first Ages and I will chuse to deliver it in the words of that Father whom you have especially alledged to the contrary We Worship says † Orig. contr Cels lib. viii pag. 386. Ed. Cantabr anno 1658. Origen the one only God and his one only Son and Word and Similitude with our utmost Supplications and Honours bringing our Prayers to the God of all things through his only begotten Son * Ibid. 395. We must pray to God only who is over all and to his only begotten Son the first born of every Creature and beseech Him as our High-Priest to carry our Prayers which we make to Him to his God and our God to his Father and the Father of all those that live according to the Word of God. (a) Ibid. pag. 400. This is our Profession of Faith which we constantly maintain as long as we live by the blessing of God and of his only Son Jesus Christ who was manifested amongst us As for the favour of others if that be to be look'd after We know that thousands of thousands stand before him and ten thousand times ten thousand minister unto Him. These as our Brethren and Friends when they see us imitating their Piety towards God work together to the Salvation of those that CALL UPON GOD and PRAY as they OUGHT to do 71. I will add but one Testimony more in a matter both so plain in its self Novatian de Trinitate c. xiii p. 17. A. Ibid. C. D. ad fin Tertull. Paris 1675. and so often insisted upon by others and it is of Novatian proving the Divinity of Christ from the Churches praying to him For none but God says he knows the Secrets of the Heart as our Saviour did If Christ be only a Man how is He every where present to those that Call upon him Seeing this is not the Nature of a Man but of God to be able to be present in every place If Christ be only Man why is a Man called upon as a Mediator in Prayers seeing the calling upon a Man is judged of no value to give Salvation If Christ be only Man why is any Hope put in Him seeing that Hope is represented as Accursed that is placed in Man 72. Such was the Opinion of the Church in the first three Centuries As for that extraordinary discovery you are pleased next to make Reply p. 19. §. 14. That all you do in your Liturgies is to beg of God to hear the Prayers of his Saints and that for this you are able to furnish Me with many Examples out of the ancient Liturgies and Fathers within the first 100 Years it is so false an Assertion and so vain an Undertaking that either you must be ignorant even to astonishment both in the Doctrine of your own Church and in the Acts of Primitive Antiquity or else most certainly you never believed either what you say or what you promise 73. But tho you are not then able to answer my Challenge of producing any Warrant from the Fathers of the first 300 years for this Doctrine and Practice it may be you are able at least to answer my Presumption from those times against it viz. That those Fathers did not believe that the Souls of the Just went streight to Heaven and therefore by your own Principles could not have believed that they ought to be prayed to as there 74. Reply To this you say Reply p. 15. §. 12. That you are not bound to defend every Argument that Bellarmine and Suarez bring especially when Others of your Writers think them