Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	acknowledge_v	church_n	pope_n	2,303	5	6.3998	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49644	A letter to a friend, touching Dr. Jeremy Taylor's Disswasive from Popery. Discovering above an hundred and fifty false, or wretched quotations, in it.	A. L.	1665 (1665)	Wing L4A; ESTC R213944	35,526	47

Apostles who it is manifest are Gods helpers because they are the Vicars of Christ. Therefore they the Apostles received from God the Father by Christ our Lord this power that in our Lords stead they should make the Doctrine of our Lord acceptable 116. He saith The Pope calls himself the Universal Bishop and the Vicarial Head of the Church the Churches Monarch he from whom all Ecclesiastical authority is derived to whose Sentence in things Divine every Christian under pain of damnation is bound to be subject And quotes for this the Canon Unam Sanctam when in that Canon there is not any one of these Sentences but onely that he is the Vicarial Head of the Church Of one onely Church there is one onely Head to wit Christ and his Vicar Peter and his successors we define it to be altogether necessary to every humane creature to salvation to be subject to the Roman Bishop 117. He saith S. Ambrose saith the Bishop holdeth the place of Christ and is his substitute and quotes for it S. Ambrose ubi supra and we have seen afore that S. Ambrose in none of those places saith any such thing 118. To prove that the Bishops of Rome had no superiority by the Laws of Christ over any Bishop and that his Bishoprick gave no more power to him then Christ gave to the Bishop of the smallest Diocess he quotes Pope Symmachus As it is in the Holy Trinity whose power is one and undivided or to use the expression in the Athanasian Creed none is before or after other none is greater or less then another so there is one Bishoprick amongst divers Bishops and therefore why should the Canons of the ancient Bishops be violated by their successors When 1. there is no such saying of Symmachus in the place quoted 2. The Epistle which he meant and is to be found in the Tomes of the Councils is not a little altered and mangled by him in the very words 1. Symmachus saith not as he quotes him As it is in the Holy Trinity c. So there is one Bishoprick c. And therefore why should c. But thus For whilst there is like unto the Trinity whose power is one and individual one Bishoprick c. how agrees it or is it becoming c. 2. Symmachus saith not there is one Bishoprick inter multos amongst many Bishops as he renders it as if equalling all Bishops then living one to another but there is one per multos through many that is through the line of Bishops succeeding to one another in the same See and so it onely equals the successor to his predecessor 3. Where Symmachus saith priorum of former Bishops or predecessors in that See he translates it of the ancient Bishops 4. Finding that these words would make nothing to his purpose he wrests them to it with a Gloss None is before or after other none is greater or less then another and then inferres that these words do fully declare that the Roman Bishoprick gave no more power to the Pope then Christ gave to the Bishop of the smallest Diocess when he could but know that his gloss and inference had not onely no foundation in Symmachus's words but were directly contrary to the whole substance and drift of the Epistle it being an answer to a Letter of Complaint of the Archbishop of Arles to the Pope against the Archbishop of Vienna for invading the rights of the Church of Arles for ordaining some neighbour Bishops upon pretence of some Breve or Rescript of Pope Anastasius Symmachus his predecessor wherein he had contraried the Grants of former Popes to the Church of Arles and desiring from the Pope redress in it and he promises to redress it and gives for his reason the words quoted by the Doctor because it was not well done of Anastasius to contrary the Acts of his predecessors all which proves that the Roman Bishop was superior to those Archbishops of Arles and Vienna and had jurisdiction over them and that Symmachus himself thought so We have received your Letters by which appears there is a controversie betwixt the Churches of Arles and Vienna concerning ordaining of Bishops in neighbouring Cities caused by this that our predecessor of happy memory Anastasius had commanded some things to be observed contrary to the ancient custome transgressing the Ordinance of his predecessors which he ought not to have done for any necessity whatsoever For seeing there is but one Bishoprick through divers Bishops like the Trinity whose power is one and individual how is it becoming the Statutes of former Popes to be violated by them that follow c. 119. To the same purpose he quotes S. Dionysius As the whole Hierarchy ends in Jesus so does every particular one in its own Bishop As if he had meant that every Bishop was supreme Governour next under Christ in his own Diocess when he meant onely that the order of Bishops was the supreme Hierarchical order in compare to Priests Deacons c. The Divine order therefore of Bishops is the first of those Orders which see God and he is also the highest and the last For in him is finished and compleated all the distinction of our Hierarchy For as we see all our Hierarchy to end in Jesus c. 120 121 122 123. To the same purpose he quotes Origen Gelasius S. Jerom and Fulgentius as teaching That the Bishops have the supreme place in the Church But 1. for Origen he quotes no book nor hath Origen any saying to that sense to exclude the Primacy of the Roman See 2 For Fulgentius he quotes him in Concil Paris l. 1. c. 3. but tells not what Council of Paris he means nor what Fulgentius nor in what Collection the book is to be found I can finde no such in Fulgentius his Works nor in the Tomes of Councils nor in the Councils of France set out by Syrmondus 3. For Gelasius he teaches no such thing for all he saith is this There are two things by which this World is principally governed the sacred Authority of Bishops and Regal power Betwixt which the burthen of Bishops is so much the heavier by how much they are in the divine examen to give an account even for Kings themselves c. 4. For S. Jerom he quotes two places one is in Hom. 7. in Jerem. when he hath no such work of Homilies upon Jeremy and if he meant his Commentary upon the seventh Chapter of Jeremy there is not a tittle in it to any such purpose The other is in his Book adversus Lucifer in which likewise I can finde nothing to this purpose 124. He saith that when Bellarmin is in this question about the Pope's Supremacy press'd out of the Book of Nilus by the authority of the Fathers standing against him he answers the Pope acknowledges no Fathers in the Church for they are all his Sons As if Bellarmin had answer'd this in contempt of the authority of

the Fathers urged by Nilus against the Pope's Supremacy when there was no such thing For the objection of Nilus there urged was not from Fathers but from Reason and it was onely to prove that the Pope ought to be subject to the Canons of holy Fathers because he had his Dignity from the Fathers and Popes themselves had made divers Canons and he were unworthy to be honoured as a Father if he contemn'd the Fathers To which reasons Bellarmin answer'd That the Pope had not his Dignity from the Fathers and that if he made Canons he could not binde himself and that if he be honoured as a Father by all he hath no Fathers in the Church but all Children and therefore he cannot be subject to them and that he contemns not the Fathers c. 125. He saith this speech of S. Cyprian in the Council of Carthage None of us makes himself a Bishop of Bishops or by tyramical power drives his Colleagues to a necessity of obediance c. was spoken and intended against Pope Stephen to reprehend him for his Lording it over God's Heritage and excommunicating his brethren and this his chastising of Pope Stephen for this usurpation was also approved in him by S. Augustin when S. Augustin in the place quoted saith no such thing nor understood it as spoken against Pope Stephen but as spoken modestly and humbly to encourage the Bishops to deliver their Sentence without fear of excommunication and he interprets the words not to mean as if the Bishops were exempted absolutely from being judged by their Superiors but onely in such cases as that which were undetermined by the Church None of us makes himself a Bishop of Bishops c. What more meek what more humble Certes no authority should deterre us from inquiring what is true Since every Bishop c. I suppose he means in those questions which have not yet been discussed by the most eliquate perspection For he knew how great a profundity of Sacrament then the whole Church did by various disputation discuss and he made free the choice of enquiring that by examination the truth might be manifested For he did not lye or desire to catch his more simple Colleagues in their words that when they had discovered themselves to hold contrary to him he should censure them to be excommunicate This was it he approved in S. Cyprians speech and this was all he approved 126. Against S. Peters Primacy he quotes S. Chrysostom He did all things with the common consent nothing by special authority or principality when in that very place he most strongly asserted S. Peters Primacy as would have appear'd had the Doctor set down the words before and after Peter arising up in the midst of the Disciples said c. How fervent is he How doth he acknowledge the flock committed to him by Christ How is he Prince in the Chair and ever first begins to speak Now consider that also how he doth act all things by the common vote of the Disciples nothing by his own authority nor did he simply say we set up this man in the place of Judas And although he had a right equal to all of constituting him yet out of vertue or modesty congruently he did it not But deservedly doth he first exercise authority in the business as who had them all in his hand for to him Christ said Confirm thy Brethren 127. He saith Canus confesses That there is in Scripture no revelation that the Bishop of Rome should succeed S. Peter in his special authority But Canus saith not all out so but that it is not indeed per se there revealed And in the next words he saith That it is had out of the Gospel that the Pastor substituted by Christ in the Church after Peter hath all the ordinary power of Peter and all other priviledges granted to Peter for the Churches sake 128 129 130 131. He saith it is confessed by Cusanus Soto Driedo and Canus that this succession of Peter's Chair was not addicted to any particular Church nor can be proved that the Bishop of Rome is Prince of the Church which last is not confessed by any out of them and for the first Driedo saith to the contrary in the very place quoted Not rashly therefore but with pious faith we believe with the Fathers our predecessors that the Faith and Primacy of the Church and the Chair of Peter are inseparable from the Roman Diocess Sect. 11. 132 133 134 135. He quotes four Canons as shewing that private Mass is against the Doctrine and practice of the ancient Church of Rome and the Tradition of the Apostles and is also forbidden under pain of Excommunication when not one of them hath any such thing nor forbids the Priest to celebrate without Communicants but onely enjoyns the Deacons or people at due times to communicate with the Priest So C. Peracta When Consecration is done that is when the Priest hath consummated let all Communicate that will not be excluded from the Church for so the Apostles have appointed and so holds the holy Roman Church Which Canon yet meant not of the Lay-people who as appears by another Canon made within twenty years after were obliged to Communicate onely three times a year Christmas Easter and Whitsuntide when yet the Priests said Mass every day but onely of the Deacons who assisted at Mass. For so declares the Title of it Let the Minister who after Consecration contemns to Communicate be excluded from entring into the Church And so the Gloss Let all Communicate that is all who minister the body and blood So C. in coena Upon Maundy Thursday the receiving of the Eucharist is by some neglected which that it is to be received on that day by all the faithful except those to whom for great crimes it is prohibited the use of the Church demonstrates seeing even Penitents are on that day reconciled to receive the Sacraments of our Lords body and blood So C. Si quis If any one come into the Church and hears the sacred Scriptures and out of wantonness averts himself from receiving the Sacrament and in observing the Mysteries declines from the constituted rule of Discipline we decree such a one to be cast out of the Church So C. omnes fideles All the faithful who come to the Church in the sacred Solemnities of Easter Christmas c. let them hear the Scriptures of the Apostles and the Gospels but they that persevere not in Prayer whilst Mass is finished nor receive the holy Communion it is fit they be deprived of Communion as raising disturbances of the Church Chap. 2. Sect. 1. 136. He saith It is taught by Navar that though the Church calls upon sinners to repent on Holy-Dayes and at Easter yet by the Law of God they are not tyed to so much but onely to repent in the Article or danger of