Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	life_n	world_n	2,548	5	4.5059	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65714	Romish doctrines not from the beginning, or, A reply to what S.C. (or Serenus Cressy) a Roman Catholick hath returned to Dr. Pierces sermon preached before His Majesty at Whitehall, Feb. 1 1662 in vindication of our church against the novelties of Rome / by Daniel Whitbie ...	Whitby, Daniel, 1638-1726.	1664 (1664)	Wing W1736; ESTC R39058	335,424	421

him that not the asserting of these opinions but the imposing of them on us as conditions of our communion with them the obtruding them into their Liturgies and publick offices are the causes of our refusing Communion with them and therefore that Mr. C. would he draw the Parallel must evidence that this was done by the universal Church in the daies of St. Gregory Nor 4. That it is not evident that there was such an Harmony betwixt the Eastern and Western Churches but rather the contrary as touching the Celibacy of Priests the power of the Pope c. I say to omit all these and many other things my last Proposition shall be this That neither St. Sect. 10 Gregory taught all these Doctrines nor yet were they embraced by our Church at that time 9 Proposition For to begin with St. Gregory 1. I have sufficiently evinced already that hee denied the Popes Supremacy 2. As for the infallibility of the Roman Church had hee known this to have been the opinion of those daies is it not a wonder that he should never plead it against his opponents and Adversaries 3. Touching transubstantiation Communion in one kinde the Sacrifice of the Mass what can you produce out of Gregory for them And 1. Mr. C. p. 137. As for Communion in one kinde you acknowledge that it was not practised for a thousand years and upward and where doth St. Gregory tell us that it may bee practised otherwise we have shewed you above that Pope Leo and Gelasius thought it no better then Sacriledge to Rob the People of the Cup and therefore if you affirm Gregory to have held the contrary as it is gratis dictum so will it be but an evidence of his departing from what was formerly maintained by his own Church 2. Where doth he say that Christ is corporeally in the Sacrament and that the substance of bread and wine remains not Nay Sacrificium quod passionem filii semper imitatur Dial. l. 4. c. 58. Non inordinate agimus si ex libris licet non Canonicis sed tamen ad edificationem Ecclesiae editis testimonia proferamus Moral l. 19. c. 16. Graeg in Ezek. l. 1. Hom. 9. that it then obtained not in the Church of God nor was esteemed as an Article of their faith is fully evidenc'd by Bishop Usher in his book de Christ Eccles success l. 1. c. 2. And for the sacrifice of the Mass he tells us that Christ is Mystically there offered and that this is such a sacrifice which is an imitation of Christs passion Against your new Canon of Scripture which the Dr. quarreld with he is most evident in his Morals where hee saith citing the 6 of Maccabees that it was not Canonical Against your Traditions necessary to supply the defect of Scripture hee tells us whatsoever serveth for edification and instruction is contained in the Volume of the Scripture And again Hereticks do usually for the confirmation of their perverse opinions suggest such proofs which are not found in Scripture and what I pray you are your Traditions yea all the doctrines you contend for in this Book And whereas you Sacrilegiously Rob the People of the use of Scripture he on the contrary assures us Graeg l. Epist 40. ad Theod. Med. that it is an Epistle sent from God to his Creature that is to Priest and People And if thou receive a Letter saith hee from an Earthly King thou wilt never sleep nor rest till thou understandest it The King of Heaven and God of men and Angels hath sent his Letters to thee for the good of thy soul and yet thou neglectest the reading of them Therefore I pray thee study them and dayly meditate on the Word of thy Creatour and learn the minde of God in the words of God You tell us that the worship of images must be observed Graeg l. 9. Ep 9. Adorare imagines omnibus modis devita and acknowledged by all means he contrariwise that by all means it must be avoided And again in the same place 't is unlawful to worship any thing that is made with hands because it is written thou shalt worship the Lord thy God and him only shalt thou serve and again in his Epistle to Serenus Bishop of Massilia I commend you that you had that Zeal that nothing made with hands should be worshiped but yet you should not have broken them c. but let them bee proserved and forbid the people the worshiping of them that the ignorant may have whence to gather the knowledge of the history and yet not sin in worshiping the Picture You assert a Purgatory after this life he is thought to contradict it by John Pank who p. 20. proves the contrary 1. Moral l. 8. c. 8. From his Morals where he saith whom mercy now delivereth not him justice after the world alone imprisoneth To which purpose is that of Salomon That in whatsoever place the tree falleth whether toward the South or towards the North there it shall be because at the time of a mans death either the good spirit or the evil spirit shall receive the soul going from the body he shall hold it with him for ever without any charge that neither being exalted it can come down to punishment nor being drowned in eternal punishments can thenceforth rise to any remedy of Salvation If then after death there bee no deliverance there be no change but as the Angel either good or bad receiveth the soul out of the body so it continueth for ever either exalted in joy or drowned in punishment then there can be no Purgatory then there can be nothing but Heaven or Hell where they that come shall abide for ever And in another place It is undecent to give our selves to long affliction for them whom wee are to beleive have come by death to true life This therefore seeing wee know we are to have a care not to be afflicted for the dead but to bestow our affliction on the living to whom our piety or devotion may bee profitable and our love yeild fruit Here is no place for Purgatory seeing he teacheth us to beleive that the faithful in death do attain to true life and that their passage from this world is to a better Neither doth hee acknowledge any use of Prayers Masses Trentals or any other offices or obsequies for the Dead who saith that our devotion and love yeildeth no fruit or profit to them Lastly as for Marriage of Priests I do not deny but that at first Pope Gregory did command them to live single but when hee understood that they were given secretly to fleshly pleasure and that hereupon many Children were Murthered many infants heads found in a Fish-pond hee disanulled that commandment p. 288. Vid. Sup. chap. 17 sect ult Now against this evidence we have nothing but the confession of an Osiander an H●mphry and a Carrion whose citation by the way is altogether impertinent with

five others all those that were not with the right Popes were Scismaticks and consequently cut off from the Church of Christ so that for forty years together haply half the Roman Church was unchurched for seventeen year haply four parts were cut off from the body of Christ In the time of Benedict the ninth five parts at least must be absciended If the Pope be an essential head of the Church as they must necessarily hold it necessarily follows that all the poor Christians even in America must be unchurched if they side with no Pope and damned if with the Schismatick albeit it sometimes hapneth that the most conscientious men cannot tell whom they should acknowledge as Legitimate how can any man that believes God to be infinite in goodness be tempted to imagine that he will damn all those that after their diligence in this search mistake the true Pope and so become Schismaticks or can any sober man think that this is sufficient to unchurch them who walk in love to God and endeavour to their utmost to glorifie his name and to make them presently be rejected by him and if they dye thus perish everlastingly 2. I aske seeing you acknowledge it contrary to his providence not to have provided against Shism what expedient God hath provided in this case Mr. C. tells us a General Council cureth all P. 80. Rep. But who shall call it when t is asserted that the power is peculiarly the Popes and consequently when we know not who is Pope we know not who is to convocate the Synod 2. How difficult is it to assemble them 3. Who shall have place there seeing one part of the Church must necessarily be Schismatical and consequently have no right to Vote in General Councils Mr. C. p. 80. s 17. 3. The Doctor saith if the Pope should prove an Heretick the Church would deserve to be bereaved of her head Sect. 9 to which he Answes that in this case the Pope ceaseth to be not only on head but member of the Church and the See presently becomes vacant to which we have sufficiently replyed above Now for a conclusion of this business Sect. 10 let any man consider what probability there is that such an headship should be so necessary to the very being of the Church and the continuation of its Unity and yet our blessed Saviour so desirous of his Church her welfare so well acquainted with the difficulty that we find of yielding subjection unto others and foreseeing all the schisms that were like to happen about this matter should be wholly silent in so great a point not giving us either the name or titles of this head nor the seat of his Empire to prevent the claim of others nor appointing him his work nor directing him how to do it albeit inferiour Bishops have their instructions very clearly given them when he hath the greatest work in the world to do and such as surpasseth the strength of many thousands never giving him any advice and direction for the determining of his very many occurring difficulties albeit St. Paul sends instructions unto Timothy to direct him 1 Tim. 3.14 15. how he should behave himself in a particular Church until his coming nor giving us any notice of his power nor telling us of his prerogative nor what officers he shall appoint under him and how nor acquainting us with our duty to obey him never telling us of the succession of this Soveraign in whom it shall reside of any successour of St. Peter rather then St. Paul I say that not a word of this should be mentioned by Christ or his Apostles even when there was so great occasion and so many opportunities when Peter was among them when there was striving for supremacy when the Churches were lamentably contending about the preheminence of their teachers and some were for one some for another some for Cephas himself when so many Heresies arose and hazarded the Churches as among the Corinthians Galathians and others there did yea when an Epistle was written to the Romans themselves that in that Epistle there should be no instructions touching this head when Ignatius was so vehement for the rendring of obedience to the Bishops constituted over us by God that he should not have one intimation of the obedience due unto the Pope yea that Clemens Romanus though Bishop of Rome should write so earnestly to the Corinthians for the avoiding of Schism to obey their own Bishops and not adde one syllable in behalf of his own authority these are things so hard to be believed by one that believeth the wisdome and love of Christ his Apostles and the zeale of these Primitive Fathers against Schisme that I should sooner perswade my self of the truth of Mahomets fables then of this pretension CHAP. V. The impertinence of Mr. C's citation of Popes in their own cause Sect. 1. The testimonies of Pope Leo Pelagius Gregory and Gelasius Sect. 2 3 4. Evidence against this Supremacy from Pope Julius Leo Gregory Agatho and others Sect. 5. THus having encountred our Authors reasons in which he doth not usually abound we come now to a consideration of those authorities in which he is more copious Sect. 1 And here I might without the least disparagement unto our cause pass over all the Authorities his sixth Chapter doth produce it being little better then one great Petitio principii made by many Popes and reiterated by Mr. Cressy who loves to beg the thing in question rather then evince it His work was to evidence from the undoubted records of Antiquity that the Popes Supremacy over the world was a thing acknowledged ab initio by the Universal Church instead of doing this our Author puts us off with the pretences of some Popes derided and contemned by their fellow Patriarchs and branded with the names of Pride and Tyranny Pope Leo is mentioned to advance the number but seeing he is not pleased to produce his words Spalat l. 4. c. 4. Dr. Field on the Church l. 5. Satlivius c. Mr. C. p. 31. Hesye apud Phot●●●pro● p. 125. Euseb Hist Eccl. l. 2. c. 1. we refer him to those in the Margent that have both produced and answered them to our hand only noting that to receive his authority from St. Peter the Prince of the Apostles which is the utmost that he pretends to from these three citations will be no tolerable proof of universal jurisdiction in the Pope till it can be made evident 1. That to be called Princeps Apostolorum gives authority to St. Peter over his fellow Apostles and the whole world and to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bishop of the Apostles can give no such authority to St. James and his Successors 2. That to be Princeps Apostolorum doth infer not only a Primacy of order which we grant but also of dignity which we deny And 3. That St. Peters authority was necessarily conferred upon his successors at Rome in the same