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truth_n church_n faith_n pillar_n 4,667 5 10.3750 5 true
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A31518 Certain queries upon Dr. Pierces sermon at Whitehall Feb. 1 1663 (1663) Wing C1745; ESTC R18163 5,055 12

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Solifidians and Antinomians derive themselves from Eunomius who only said That the Law saves us not but faith or from misunderstanding the Scripture which saith We are not saved by the works of the law but by faith And the Anabaptists and Socinians look not upon Agrippinus and Subellus who thought no such thing however you mistake them in your cursory and light way of reading and writing but they all look as you advise them upon the Scripture which according to the Liberty you take your selves and all on them they understand every one as he pleaseth you say you must ask every one how he reads in the beginning and the Anabaptists saith he reads Repent believe which he saith a child cannot do and be Baptized The Socinian reads The Father is higher then I The Millonary reads and they lived and reigned with Christ a thousand years Quer. 7. And why should the Papists derive their infallibility from the Gnosticks who only said that every one may know all that is required to save him rather then from the Scripture which saith to Peter thy faith shall not fail which speaks of full assurance of faith of the impossibility of deceiving the Elect of the Church being the pillar and ground of the truth against which the gates of bell shall not prevaile Why must the Romanists have their Purgatory from Tertullian or Montanus or the Heathens though truth is never the worse for being among them for their errours and corruptions as you say the Papists were blinded with many doctrines most sound and Orthodox rather then from the beginning when it is written that some shall be saved yet so as by fire that Christ preached to the spirits in prison why should you onely upon the Emperour Maximilian the second 's words who was forced by Prorestants to write that Letter in Thuanus said that Priests marriage was never forbidden untill Calvin's time when S. Paul adviseth them not to marry and that they that goe a warfare do not entangle themselves with the affairs of this life and our Saviour saith that in the Kingdome or under the Gospel as your beloved Hammond and Grotius explains it you shall be as the Angels who neither marry nor are given in marriage and you know the Priests are called the Angels of the Churches they are the Virgins that follow the Lamb why should quote we Scotus that transubstantiation was not a truth before the Lateran Council whereas he saith onely forecast till then whereas indeed it was a truth since Christ said This is my Body this is my Bloud and the Apostle saith he that eats or drinks it unworthily eats or drinks his own damnation no man is damned for eating a piece of bread or drinking a drop of wine sure therfore the bread and wine is the body and bloud of Christ Why should you say that the half Communion was onely since Tho. Aquinas when you do not find in the beginning any whole Communion did Christ give the wine to any but Disciples or Ministers did the Apostle in the 11. of the Corinthians say any more but that the Lord did suffer death not the Scripture said that the Christians went from house to house onely breaking of bread And your Vasquez saith no more but that it was used in the Latine Church he doth not say it was allowed and indeed here once for all I must needs say that though you tell the King and the world that your quotations are the usefulest part of your performance as being the warrant and evidence of all the rest yet when we examine them they are either misquoted or impertinently used was not the Jewish Liturgy in the Hebrew for all Nations Tongues and Languages for Jews and Proselytes were not the primitive Liturgies in Greek and Latine and is Publick Prayer before the people in an unknown tongue onely preached as for a form Gregory the Great as bad manners occasioned Pope Gregory's decree which established that by an Ecclesiastical Law which was already established by primitive practice If Invocation of Saints when not heard of in S. Austin's dayes it was heard of in S. Clement's dayes and Ignatius's if those Epistles and genuine the universal Supremacy of the Pope was from S. Peter by Right though it pleased God he could not get his right untill Boniface the third's time who gave him that actually which he had rightfully before so that touching these errours as you call them we may say from the beginning it was so Qu. 8. Whether God from the beginning of the world before under or after the Law allowed Liberty for variety of Constitution in several Countries professing one Religion were not all the world under one way before Christ is not all the world under one Faith one Baptisme c. one way since Christ be of one accord of one mind what is a a particular Church is not a particular Congregation under one Pastor meeting in the same place if so why do not you suffer the several congregations in England to enjoy their own Liberty in indifferent things is it a Nation where do you read that every Nation should have it 's own way of serving God or do you not rather read that they should be all of one heart and of one way Qu. 9. In dutiful conformity to which example say you the reformers here in England c. Were the Reformers here in England members of the Roman Church or were they not if they were not they were of no Church there being none then visible and so were no Christians and so not fit to reform a Christian Church if they were members of the Roman Church could they the members reform the Church if they could why may not other members of your Church which desire a further reformation reform yours Qu. 10. Whether the Council of Trent may not as well adde several points to be delivered upon pain of damnation as well as you adde several things to be done upon pain of damnation especially when as you say the things themselves bind not unto damnation but the power that enjoins them so those articles require not a belief upon pain of damnation but the Church that establisheth them Qu. 11. But having recourse to the Scriptures and the primitive Fathers of the Church c. where did they find the Scripture and the Primitive Fathers did they not find them in the Church and must they run from the Church to goe to the Fathers and Scriptures you say that as the Papists separate from the P●imitive Christians so the Reformers did from them what Christians did the Papists separate from when there were no Christians but in the Church of Rome all the Religion that was then in the world was in the Church of Rome all Christians holding Communion with it and therefore as Rome could not make a schisme unlesse from it self so the need hath made schisme from Rome Qu. 12. Whether the Protestants leaving the Church of Rome was not the leaving of the Scripture the Primitive Church and the four general Councils which are all owned in Rome Qu. 13. Whether though the Gospel was preached as Jerusalem as you say to the Jew yet Rome may not be the mother Church of the Gentiles Qu. 14. Whether Gildos's Report of Christianity in Britain the later-time of Tiberius do not make the British Church subject to the See of Rome especially seeing Gildos in the same Epistle saith that Christianity was brought hither by S. Peter