Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	bishop_n	church_n	see_v	3,056	5	3.9474	3	true

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

Law ought to be judged erroneous and they that pertinaciously maintain the opposite of the Premises are to be expelled as Hereticks 59. Against Communion in one kinde he saith Paschasius resolves it dogmatically that neither the flesh without the blood nor the blood without the flesh is rightly communicated because the Apostles did all of them drink of the Chalice When he resolves it not dogmatically but onely argues it in way of discourse nor doth he give any such reason Because the Apostles c nor saith any thing there but what is verified in the Priest celebrating or in a Communicant in either kinde onely The sense is manifest that now his flesh is broken because in the Chalice is the blood that flowed out of his side And therefore very rightly is the flesh sociated with the blood because neither the flesh without the blood nor the blood without the flesh is rightfully or lawfully communicated But the whole man who consists of two substances is redeemed and therefore he is saginated with the flesh and blood of Christ together And therefore they are well rendred together in the Chalice because from one cup of Christs Passion these two flowed to us unto life Sect. 7. 60. Against our Latine Mass he saith S. Chrysostome urging the Apostles precept for Prayers in a Language understood by the hearers saith That if a man speak in the Persian tongue and understands not what himself saith to himself he is a Barbarian and therefore so he is to him that understands no more then he does When S. Chrysostome neither urged there any precept of the Apostle nor spake of Prayers nor used altogether that form of words for these are his words If one speak in onely the Persian or some other strange tongue but knows not what he saith certainly he will be now a Barbarian even to himself and not to another onely because he knows not the force of the word 61. To the same purpose he quotes Lyra That in the Primitive Church Blessings and all other things in the Church were done in the vulgar tongue when Lyra saith not caetera omnia but caetera communia Blessings and other common things 62 63. He saith we are told by S. Chrysostome and S. Augustine That the Bible was translated into all Languages when they tell us no such thing 64 65 66 67 68 69. To prove that the Fathers tell us That a Service or Prayers in an unknown tongue do not edifie he quotes S. Basil S. Chrysostome S. Ambrose S. Augustine Aquinas and Lyra when S. Basil hath no such Book as he quotes and none of the other hath any such words 70. Against our Latine Mass he quotes a Canon of the Lateran Council as if that had ordain'd that all people should have Mass in their vulgar tongue when it onely took care that where those who used Mass in divers Languages and with divers Rites as Greeks Latines Maronites c. lived in one City or Diocess the Bishop should provide every of them might have Mass and other Rites according to the manner of their own Church Because in most parts within the same City and Diocess the people of divers Tongues are mixed together having under one and the same Faith divers Ceremonies and Rites We command that the Bishop provide men fit who may celebrate according to the diversity of Ceremonies and Languages Sect. 8. 71. He saith S. Cyril denies that the Christians did give veneration to the Image even of the Cross it self But he names not which Cyril he means and if him of Alexandria as is most like what Book of his he means and if his 6th Book against Julian where Julian objects to the Christians their folly in worshipping the Cross as there is no other so probable to be meant S. Cyril doth there not onely not deny that the Christians worship it but seems rather to avow and justifie it For this was the Apostates Objection O wretched people whereas the Arms are preserved which great Jupiter sent down ye refuse to adore and worship them and in the mean time ye adore the wood of the Cross painting Images of it in your foreheads and afore your houses To which S. Cyrils answer is He saith they are wretched who have care alwayes to sign their houses and foreheads with the sign of the precious Cross we will shew that these kinde of speeches favour extream ignorance For the Saviour and Lord of all c. all these things that he did and suffered for us the health-giving wood makes us to remember ... We make a Cross of the precious wood in remembrance of all good and vertue 72. He saith the Epistle of Epiphanius in which is the story of his cutting in pieces a picture of Christ or some Saint which he found in a Church was translated into Latine by S. Jerom by which we may guess at his opinion in the question when S. Jerom translated indeed that Epistle but it appears not that this story was in that Epistle that S. Jerom translated which is a great argument that that story was foisted into that Epistle after S. Jeroms time 73 74 75. He saith S. Augustin complaining that he knew of many in the Church who were worshippers of Pictures calls them Superstitious and addes that the Church condemns such customs and strives to correct them and quotes for this three places when in the two latter of them he hath not a word to any such purpose and in the first he neither speaks of worshippers of Pictures apart or by it self alone as here he quotes him nor doth he formally call them Superstitious nor doth he adde that the Church condemns such customs for these are his words Do not follow the routs of the ignorant who even in the true Religion it self are superstitious or so given to lusts c. I know that some are adorers of Sepulchres and Pictures I know some who most riotously drink over the dead and exhibitting banquets to the Carcasses upon the buried bury themselves I know there are many that have renounced the world c. 76 77 78 79 80 81 82. He saith Eginardus Hincmarus Aventinus Blondus Adon Amonius and Regino tell us that the Bishops of Francfort condemned the second Synod of Nice or the seventh General that establisht the worship of Images and commanded it should not be call'd a General Council and published a Book under the name of the Emperor confuting that Antichristian Assembly when one of his Authors Eginard mentions not any of this and not one of them mentions that the Council of Francfort publisht any such Book under the name of the Emperor and Amonius saith not it condemned the second Nicene but the Synod which had assembled at Constantinople and Hincmarus saith onely it condemned the Synod which had assembled at Nice without the Popes authority