Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	church_n	jurisdiction_n	5,357	5	9.3309	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50622	Papimus Lucifugus, or, A faithfull copie of the papers exchanged betwixt Mr. Iohn Menzeis, Professor of Divinity in the Marischal-Colledge of Aberdene, and Mr. Francis Demster Iesuit, otherwise sirnamed Rin or Logan wherein the Iesuit declines to have the truth of religion examined, either by Scripture or antiquity, though frequently appealed thereunto : as also, sundry of the chief points of the popish religion are demonstrated to be repugnant both to Scripture and antiquity, yea, to the ancient Romish-Church : to all which is premised in the dedication, a true narration of a verbal conference with the same Iesuit.	Menzeis, John, 1624-1684.; Dempster, Francis.	1668 (1668)	Wing M1725; ESTC R2395	219,186	308

Verdict of Pope Gregorie the first concerning the deed of Serenus Bishop of Massils for breaking the Images which he saw abused to Idolatrie Lib. 9. epist 9. Et quideus quia eas adorari vetuisses emnino laudamus Hereupon your Cassander in Consult art 21. De picturis sayeth he Quae fuerit mens sententia Rom iuae Ecclesiae adbuc aetate Gregorii satis ex ejus scriptis manifest um est viz. Ideo hiberi picturas non quidem ut colantur adorentur sed ut imperiti picturis inspiciendis haud aliter as literis legendis rerum gestarum admonerentur Yea the Council of Eliberis c●x 36. More ancient as is supposed then the Nicen expresly prohibited the drawing of pictures in Churches But to manifest how little regard you Romanists have to Antiquity when it playes not to your Tune your Melchior Canus lib. 5. loc Cont. cap. 4. Speaking of this Ancient Canon sayes Lex illa non imprudenter modo verum eti●●● impie a concilio Elibertino est lata de tollendis imaginibus Inst. 2. Your present Romish Church pantainet that prodigious and bloody tenet of Iransubstantiation in the Sacranent Not so the Ancient Romish Church As appearet by the with●g of Gelasius Bishop of Rome contra Nestor Et Eutych in tom 4. biblioth Patrum where expresly he sayes Non desinit substantia panis vini This testimony is so luculent that your Cardinals Bellarmine and Barronius would question whether that Tractat were writen by Gelasius Bishop of Rome although it passe under his name in Bibliotheca Patrum and would ascrive it to another Gelasius Cyzicenus or Caesariensis But you may see these allegeances learnedly consured by Doctor Iohn Forbes of Corse in his Iustruc historico theol lib. 11. cap. 16. And giving but not granting that there allegeances were true yet that Gelasius Cyzicenus as also Caesariensis are acknowledged to be Catholick authors and more ancient then Gelasins Bishop of Rome And the same which Gelasius asserts of the tem ●oi●g of the substance of Bread and Wine in the Sacrament is affirmed by other ancient and Catholick Authors particularly by T●endoret dialog 2. Hence your own Scotus if Bellarmine may be credited Lab. 3. ' De Eu●har cap. 23. Acknowledged that Transubstantiation was no article of saith before the late Lateran Council under Innocent the th●d Anno. 1215. Inst 3. Your present Romish Church mantaines the publick●solemne and ordnarie celebration of the Sacrament of the Lords Supper under one kinde Not so the Ancient Romish Church As appeares by Pope Leo the first who in his Se●m 4. de quadragesim condemnes the partaking of the Bread wi●● out die Cup as a Manichean abomination Hence your Cassan●er in consult art 21 De administratione sacro sancti sacraments Eucharistiassatis compertum est Vniversalem Christs Ecclesiam in hanc usque diem Occidentaelem vero seu Romanam mille ampi●n● à Christ annis in solcr ni praesertim ordinaria hujus Sacraments dess ensatione utrainque paris vins speciem omnibus Ecclesiae Christs mer●br is exh●lu●sse ●d quod ex ●●umeris veterum Scriptorum tam Graecorum quam latinerum testimon●● manisestum est Bus seeing I mentioned Pope Leo's sermons let ●●●●member you that Ancient Bishops of Rome such as Lce and Gregorie c. were Preaching Bishops not so your Present Popes Yea your Bellarmin to apolog z● for these your Idol shepherds hath not spared to say Lib. 3. De Pont. Rom. cap 24. Non tenentur Pontifices per se concionars Satis est st curent per alios ista prastari If they Preach onely by Proxies take heed they goe not to Heaven onely by prexies also Have you not heard how your Espencaus and others of the more moderat sort among you have bitterly lamented this prophane and lazie desuetud of preaching in your Popes Inst 4. Your present Romish Church mantaines the Popes universal suprcamacie and his Title of universal Bishop Not so the Ancient Romish Church As appeares by Pope Gregorte the first his many invectives against that title as a title of Noveltie Error Impiery Blasphemie c. I give you but two testimonies from him I be one is In lib. 6. Aepist 30. Ego fidenter dico quisquis se universalem sacerdotem vocat vel vocari desiderat in elatione sua antichristum praecurrit quia superbiendo se caeteris praeponit The other is In lib. 4. Aepist 36. Nullus decessorum meorum hoc prophano vocabulo universalis Episcopi uti consensit Thus your verie Popedome it self whose vitals seeme to consist in this Vniversal supreamacie is condemned by the Ancient Church of Rome Hence Cyprian with eightie and seven Bishops in an African council sayeth Neque quisquam nostrum Episcopum se esse episcoporum constituit aut tyrannico terrore collegas suos ad obsequends necessitatem adigu Where he cals it a tyrannical terror for one Bishop to impose on others Inst 5. Your present Romish Church mantaines the Apocryphal bookes to be canonical and of equal authority with the undoubted Seriptures of GOD. Not so the Ancient Romish Church As any eares by lerome and Gregorie if your own Occam may be credited In Dialog part 3. lib. 3. can 16. Secundum Hieronymum sayeth he Et Gregorium liber ludith Tobiae Maccabiorum Ecclesiasticus liber sapientiae non sunt recipiendi ad confirmandum aliquid in fids This same you will find copi●●sl de●●onstrated by Doctor Cosin in his Scholastical historie of the canon of Scripture Inst 6. You Jesuits who are the prevalent faction at the present in your Romish Church and your Canonists mantaine the dominion and jurisdiction of your Pape over Princes So did not the Ancient Romish Church As appeares by Pope Gregorie the first who thus writer to the Emperour Maurice lib. 2. epist 61. Sacerdotes meos tuae manus commisi Utrobique ergo quae debui exsolvi qui Imperatori obedientiam praebui pro DEO quod sensi minime tacui Know you not Bernards inference from the Apostles word Rom. 13.1 Let every Soul be subject to the higher Poriers writing to a great man of your Romish Church Siomnis anima tum vestra quis vos excipit ex universitate si quis tentat excipere tentat decipere And have you not heard of Chrysostoms enumeration long before him In epist. ad Rom. cap. 13. hom 23. Sive Apostolus sis sive Propheta sive Evangelista sive Sacerdos subditus sis Inst 7. Your present Romish Church mantaines Papal indulgences for easing soules under the paines of Purgatorie Not so the Ancient Romish Church For there is no mention of such indulgences in al Antiquity Nay so novel is that invention that they are not mentioned either by Gratian or Lombard who were so verie diligent in gathering up al your Romish chaffe and stuble Hence your Durand in 4. sent disp 20. quaest 3. § 4. Sayeth De indulgentiis pauca dici pissunt per

true Ergo c. The Sequel of the Major you dare not but admit unlesse you mine Insidell and deny that the true Christian Religion hath solid grounds to prove its conformity with the Scripture And for the probation of the Assumption you cannot but allow me that measure against you which you allow your self against me and therefore I appeale you to produce any solid ground which the True Christian Religion hath which the Religion of PROTESTANTS wanteth Yea or any solid ground which you R●●anists can pretend to for confirmation of your Religion which we want You have never adventured to name any but the pretended Infallibility of your Propounders But this we have so battered to you that now you have stolen fom it not daring to mention it againe in any of these your Two last Papers Nay Fourthly I must remember you of a Dilemma ad Hominem against you Romanists which you might have gathered from my last If we deviat from the sense of holy Scripture then it must be either in our Affirmatives or in our Negatives Not in our Affirmatives you and we agreeing in most of these Therefore either in these we have the true sense else you have it not Nor in our Negatives else your contradictorie Affirmatives should be true But I proved in my Last that in many of these you doe manifestly erre as contradicting the Ancient Romish Church particularly in your Adoration of Twages Transubstansiation Communion under one kind The Poper suprexmatie the Canonicall authority of Apocry ha bookes The jurisdiction of the Pope over secular Printes your papall Indulginces at extended to Purgarotse And I am readie to prove the falshood of the rest of your Super-induced articles when ever you have the confidence to come to a particular tryall But I am utterly discouraged from multiplying more instances against a tergiversing fellow who is neither moved by credit nor conscience to examine what is replyed to him Fifthly seeing you shun to tell a ground by which the truth of Religion is to be tryed lest the Balfardie of your Religion should be proven I will give you a solid ground from a person of great fame in your Romish Gourc●● though a Grecian by extract This is Goorgius Scholarius who pleaded for the interest of the Latine Church in the matter of the Processiō of the holy Ghost from the Father and the Son at the Councell of Florence Now this Scholarius tom 4. Conciliorum in Orat. 3. ad Concil Florent proposes these rules for determining controversies in Religion Et primo quidem sayeth he non decet velle omnia disertis verbis è scriptura desumere cum multos haereticos scimus pratextu hoc usos Sed si quid verbis it a prolatis sit consequens adaeque erit honorandum similiter quod veris confessis fuerit repugnans contrarium nullo modo est admittendum deinde eorum quae obscurius dicta sunt sumendae sunt è scriptura ipsa veluti magistra explicationes per ea quae uspians clarius illa disserit Where this learned Author holds these foure choise Positions for discerning betwixt truth and error in Religion to all which we PROTESTANTS doe cordially agree The First is That all divine truth are not revealed in so many words in Scripture Secondly that some divine truths are plainly set downe Diserris verbis and what by firme consequence is deduced from these ought to be beleeved and received with the same respect as these which are delivered In terminis Thirdly whatsoever is repugnant to these truths which are plainly Diserris verbis set downe or confessed upon all hands ought to be rejected as erroneous Fourthly that these things which are more obscurely treated of in Scripture are to receive their explications from other cleare Scripture as the Mistres of our faith These grounds so laid downe he afterwards accon moda●s to his present Hypothesis for decyding the controversie betwixt the Latine and Greek Church concerning the procession of the holy Ghost and may by the same measure be applyed to the controversies betwixt us PROTESTANTS and You Romanists If therefore you will dire to adventure upon the tryal of particular controversies betwixt you and us according to this standard I trust you shall see if prejudice doe not blind you that all the points of the Religion of PROTESTANTS are either revealed in Scripture plainly and In terminis or the by solid consequence are deduceable from these which are revealed In terminis And on the contrary that your Supe irauce Romish article wherein we differ from you are neither In terminis in Scripture nor yet by solid consequence deduceable from these things which are clearly revealed in Scripture but on the contrarie are repugnant thereunto I hope therefore the intelligen Reader wil observe that if you descend not to a particular tryal it is not because a ground was not assigned to you from discerning truth in Religion from error but from diffidence of your desperat cause Onely that you doe not returne to your usual trifling Cavill that Hereticks and those of a false Religion may pretend the same grounds for justifying their Heresies let me tell you that Hereticks may indeed pretend a patrocinie from these grounds which upon examination will overturne their cause And therefore what I say to you I say the same of all other Hereticks Socinians Pelagians Nestorians A●●baptists Antinomians c. That if they will come to a particular discusse according to these premised rules what ever their pretences be it shall appeare that their Heresies are neither In terminis contained in Scripture nor yet are deduceable by solid reason from these things which are clearly revealed but are repugnant thereunto Sixthly I answere Directly to this your Cavill by this Distinction If you meane that PROTESTANTS or whatsoever society acclaiming the True Religion before they prove the truth of their Religion or the conformity thereof to the true sense of Scripture must first produce one ground proving all the senses which they give in Scripture In cumulo to be true without a particular examination of the several senses and points of Religion mantained by them that I say is a grosse falshood and mistake For a Society may professe the true Religion and mantaine all the essentialls the cof and yet as I told n my last have some errors mingled in with these 〈◊〉 as our D●vines have demonstrated in the Question Nom Ecclesi● possit errare Therefore if this be your m●●ning it concernes you to have proven it for I doe and in my Last I imply did deny it But if you onely meane that PROTESTANTS or others acclaiming the truth of Religion must either have the essentials and all truths in their Religion plainly and In terminis revealed in Scripture or else solidly deduceable upon a particular discusse from these things that are so plainly revealed I grant it freely that it ought and must be so And therefore it you will