Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	power_n	spiritual_a	temporal_a	6,531	5	9.9065	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30411	A relation of a conference held about religion at London, the third of April, 1676 by Edw. Stillingfleet ... and Gilbert Burnet, with some gentlemen of the Church of Rome.	Burnet, Gilbert, 1643-1715.; Stillingfleet, Edward, 1635-1699.	1676 (1676)	Wing B5861; ESTC R14666	108,738	278

for our Church express it chiefly in studying to purify their hearts and lives so as becomes Christians and reformed Christians and then others that behold us will be ashamed when they see such real confutations of the calumnies of our adversaries which would soon be turned back on them with a just 〈◊〉 if there were not too many adv●ntages given by our divisions and other disorders But nothing that is personal ought to be charged on our Church and who●ver object any such things of all persons in the world they are the most inexcusable who being so highly guilty themselves have yet such undaunted brows as to charge those things on us which if they be practised by any among us yet are disallowed but among them have had all encouragement and authority possible from the corruptions both of their Popes and Casuists But here I break off praying God he may at length open the eyes of all Christendom that they may see and love the truth and walk according to it Amen FINIS Books sold by Moses Pitt at the Angel in S. Paul's Church-yard THere is newly published two Recantation Sermons Preached at the French-Church in the Savoy by two Converted Romanists Mr. De la Motte late Preacher of the Order of the Carmelites and Mr. De Luzanzy Licentiate in Divinity wherein the Corrupt Doctrines of the Church of Rome are laid open and confuted Both Printed in French and English Also two other Sermons one Preached before the King at White Hall Jan. 30. 1676. by Henry Bagshaw D. D. the other before the Lord Mayor Dec. 19. 1675. by John Cook 4o. Theses Theologicae variis Temporibus in Academia Sedanensi editae ad disputandum propolitae Authore Ludovico le Blanc verbi Divini Ministro Theologiae prosessore In qua exponitur sententia Doctorum Ecclesiae Romanae Protestantium Fol. pr. 20 s. A Sober answer to the most material thing● in a discourse called Naked Truth 4º pr. 6 d. Mystery of Iniquity unva●led in a Discourse wherein is held forth the opposition of the Doctrine Worship and Practices of the Roman Church to the Nature Designs and Characters of the Christian faith by Gilbert Burnet 8o. price 1 s. A Collection of Popish Miracles wrought by Popish Saints both during their lives and after their death collected out of their own Authors 8º price 1 s. Art of Speaking by the Authors of Ars Cogitandi now in the Press 8o. History of the late Revolution of the Empire of the great Mogol with a description of the Country 8o. price 7 s. History of the Conquest of China by the Tartars 8º price 4 s. Poetical Histories being a collection of all the Stories necessary for a perfect understanding of the Greek and Latine Poets and other antient Authors 8º price 3 s. 6 d. A Voyage to Taffaletta 8º price 18 d Catalogus Librorum in Regionibus Transmarinis nuper editorum Fol. More Nevochim Par. 1. c. 30. Apolog. 2. Lib. 4 adv Her c. 34. Lib. 1. adv Marc. c. 14. Lib. 3. adv Marc. c. 19. Lib. 8. cont Celsum Epist. 76. Epist. 63. In Anchorat In Orat. De Bap. Christ. Lib. De Bened Patriarc cap. 9. Homil. 24. in Epist. ad Cor. Epist. ad Hedib Comment S. Ma●●● 6. Epist. 86. Serm. 9. De Divers Lib. 3. De Trinit c. 10. Lib. 17. De Civ Dei Lib. Cont. Donat. c. 6. Serm. 53 De Verb. Dom. Lib. 3. De Trinit c. 4. Epist. 23. ad Bonifac. Serm. 2. in Psal. 33. Epist. ad C●●sar Comm. in Epist. ad Galat. c. 5. Lib. 4. cont Marc. c. 40 Lib. 4. cont Marc. c. 40. Orig. lib. 6. c. 9. Orig. lib. 6 c. 9. Dialog 1. Dialog 1. In lib. de duab nat Christ Epist. ad Caefar monach Cod. 229. Dialog 1 Lib. 5. adv Heret c. 2. Lib. de Resurr c. 8. Serm. 9. d● Divers Comment in Matth. c. 15. Mystic Catech 5. Tom. 5. Lib. 4. de Orth. fide c. 14. Lib. 4. cont Marc. c. 40. Com. in Psal. 3. Lib. 2. De Doct. Chr. c. 16. Homil. 7. in Lev. Lib. cons. Adiman● manich c. 12. Defens Conc. Chal● ced lib. 9. Epist. 23. ad Bonifac. L. 20. cont Faust. manich c. 21. Tract in Exod. Comm. in 1 Epist. ad Cor. Comment in Mat. c. 15. Hom. 3. in Mat. Tom. 2. Spir. Dach Tractat. 26. in Joan. Lib. 21 d● Civ D● c. 25. Tractat. 54. in Joan. * Boniface the eighth Extrav lib. 1. cap 1. de Majoritate obedientia After he had studied to prove that the temporal and material Sword as well as the spiritual was in the power of St. Peter from these word Behold two swords our Saviour's answer It is enough In the end he c●ncludes Whosoever therefore resists this Power thus ordained of God resists the Ordinance of God except with Manichee he make two Beginnings which we define to be false and heretical For Moses testifies that not in the Beginnings but in the Beginning God created the Heaven and the Earth Therefore we declare say define and pronounce that it is of necessity to Salvation to every humane creature to be subject to the Pope of Rome And it is plain this subjection must be that he had been pleading thorough that whole Decretal which is the subjection of the Temporal Sword to the Spiritual Hist. de L. Arrian L. 1. [a] De Decret Synod Nicen. [b] Athan. Epist. de sententia Dian. Alex. [c] De Synod Aron [d] Hi● lib. de Synod [e] Epist. 41 f Epist. 41. g Lib. 〈◊〉 Decret Co●cil Nicen. h Act. Conc. Ep● Action 1● i Act. Conc. Chalced. Action 1 k The●d in Di●l l Gelas. de dua● naturis [m] Lib. 3. Cont. Max. 19. * Lib. De Spect. c. 3. Lib. Adv. Gnost c. 7. * De Synod Arim. S●lenc De Synod adv Arrian * Lib. 1. Con. Max. Arr. Ep. 〈◊〉 * Lib. 3. c. 3. * Epist. 74. * Epist. 78. * Oper. Cass. * Orat. 37. * Act. Syn. Eph. * Action 1. * Act 6. Sy● Constantin in Act. 2. Chalcedon b 〈◊〉 2. 〈…〉 c 〈◊〉 Cod. 46. Ord. Rom. in Pascha Greg. Nazian Orat. I. Ap●ll 20. Orat. Chrisoft l. ● de sacer 6. 10. Greg. Decret lib. 3. 〈◊〉 42. cap. 10. Clement lib. 3. tit 16. auc●or ad n. 1240. ●rantz sex ●b 8. cap. 10. 9 Apost Can. and 2 Can. Antioch De ●id orth lib. 4. cap. 14. Bed in Psal. 3. Mark 14. Lib. 2. de G●●● Reg. Sigebert Platma Antonin Sabellicus Chron. Mont. Cassin Sigonius Vignier Guitmond and chiefly William of Malmesburg Edit Antwerp 1608. De Sacram. Al●ar c. 13. Li● 4. dis● 11. Anno 1215. cap. ● Cap. 3. Tom. 7. Spic and Tom. 11. of the Count. Print anno 1672 p. 233. Sess. 19.

and yet they were of the meaner sort and of very ordinary capacities to whom he addressed his discourses If then such as they were might have understood him how should it come about that now there should be such a wondrous mysteriousness in the words of Christ and his Apostles For the same reason by which it is proved that Christ designed to be understood and spake suitably to that design will conclude as strongly that the Discourses of the Apostles in matters that concern our salvation are also intelligible We have a perfect understanding of the Greek Tongue and though some phrases are not so plain to us which alter every age and some other passages that relate to some customs opinions or forms of which we have no perfect account left us are hard to be understood Yet what is of general and universal concern may be as well understood now as it was then for sense is sense still So that it must be acknowledged that men may still understand all that God will have us believe and do in order to salvation And therefore if we apply and use our faculties aright joyning with an unprejudiced desire and search for truth earnest prayers that God by his Grace may so open our understandings and present Divine truths to them that we may believe and follow them Then both from the nature of our own souls and from the design and end of revelation we may be well assured that it is not only very possible but also very easy for us to find out truth We know the pompous Objection against this is How comes it then that there are so many errors and divisions among Christians especially those that pretend the greatest acquaintance with Scriptures To which the Answer is so obvious and plain that we wonder any body should be wrought on by so fallacious an Argument Does not the Gospel offer Grace to all men to lead holy lives following the Commandments of God And is not Grace able to build them up and make them perfect in every good word and work And yet how does sin and vice abound in the World If then the abounding of error proves the Gospel does not offer certain ways to preserve us from it then the abounding of sin will also prove there are no certain ways in the Gospel to avoid it Therefore as the sins mankind generally live in leave no imputation on the Gospel so neither do the many Heresies and Schisms conclude that the Gospel offers no certain ways of attaining the knowledg of all necessary truth Holiness is every whit as necessary to see the face of God as knowledg is and of the two is the more necessary since low degrees of knowledg with an high measure of holiness are infinitely preferable to high degrees of knowledg with a low measure of holiness If then every man have a sufficient help given him to be holy why may we not much rather conclude he has a sufficient help to be knowing in such things as are necessary to direct his belief and life which is a less thing And how should it be an imputation on Religion that there should not be an infallible way to end all Controversies when there is no infallible way to subdue the corrupt lusts and passions of men since the one is more opposite to the design and life of Religion than the other In sum there is nothing more sure than that the Scriptures offer us as certain ways of attaining the knowledg of what is necessary to salvation as of doing the will of God But as the depravation of our natures makes us neglect the helps towards an holy life so this and our other corruptions lusts and interests make us either not to discern Divine truth or not embrace it So that Error and Sin are the Twins of the same Parents But as every man that improves his natural powers and implores and makes use of the supplies of the Divine Grace shall be enabled to serve God acceptably so that though he fail in many things yet he continuing to the end in an habit and course of well doing his sins shall be forgiven and himself shall be saved So upon the same grounds we are assured that every one that applies his rational faculties to the search of Divine truth and also begs the illumination of the Divine Spirit shall attain such knowledg as is necessary for his eternal salvation And if he be involved in any errors they shall not be laid to his charge And from these we hope it will appear that every man may attain all necessary knowledg if he be not wanting to himself Now when a man attains this knowledg he acquires it and must use it as a rational being and so must make judgments upon it and draw consequences from it in which he has the same reason to be assured that he has to know the true meaning of Scripture and therefore as he has very good reason to reject any meaning of a place of Scripture from which by a necessary consequence great absurdities and impossibilities must follow So also he is to gather such inferences as flow from a necessary connexion with the true meaning of any place of Scripture To instance this in the argument we insisted on to prove the mean by which Christ is received in the Sacrament is Faith from these words Whoso eats my Flesh and drinks my Blood hath eternal life If these words have relation to the Sacrament which the Roman Church declares is the true meaning of them there cannot be a clearer demonstration in the World And indeed they are necessitated to stand to that exposition for if they will have the words This is my Body to be understood literally much more must they assert the phrases of eating his Flesh and drinking his Blood must be literal for if we can drive them to allow a figurative and spiritual meaning of these words it is a shameless thing for them to deny such a meaning of the words This is my Body they then expounding these words of St. Iohn of the Sacrament there cannot be imagined a closser Contexture than this which follows The eating Christ's Flesh and drinking his Blood is the receiving him in the Sacrament therefore everyone that receives him in the Sacrament must have eternal life Now all that is done in the Sacrament is either the external receiving the Elements Symboles or as they phrase it the accidents of Bread and Wine and under these the Body of Christ or the internal and spiritual communicating by Faith If then Christ received in the Sacrament gives eternal life it must be in one of these ways either as he is received externally or as he is received internally or both for there is not a fourth Therefore if it be not the one at all it must be the other only Now it is undeniable that it is not the external eating that gives eternal life For St. Paul tells us of some that eat and drink