Selected quad for the lemma: city_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A43559
|
The way and manner of the Reformation of the Church of England declared and justified against the clamors and objections of the opposite parties / by Peter Heylyn ...
|
Heylyn, Peter, 1600-1662.
|
1657
(1657)
|
Wing H1746; ESTC R202431
|
75,559
|
100
|
from one another for which the so much celebrated Canon of the Nâ—cene Councel may may be proâ—f suâ—â—icient If not the Edicts of Iusâ—inian shall come in to help by which it was decreed that all Appeals in point of grievance should lie from the Bishop to the Metropolitan and from the Metropolitans unto the Primates the Patriarchs as he cals them of the several Diocessâ—s By which accompt it doth appear that the Patriarchâ—te of Rome was anâ—iently confined within the Praefecture of that City in which respect as the Provinces subject to the Pope were by Ruffinus called Regiones Suburbicariae or the City Provinces so was the Pope himself called Vrbicus or the City-Bishop by Optatus Aâ—er To prove this point more plâ—inly by particular instances I shall take leave to travel over the Western Diocesses to seâ— what marks of Independence we can finde among them such as dissenting in opinion from the Church of Rome or adhering unto different ceremonies and formes of worship or otherwise standing in defence of their own authority And first the Diocesse of Italy though under the Popes nose as we use to say was under the command of the Archbishop of Millaine as the Primate of it which City is therefore called by Athanasius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Metropolis or chief City oâ—Italy The Saturdaies fast observed at Rome and not at Millaine Quando Romae sum jejuno Sabbato quum hic sum non jejuno Sabbato as S. Ambrose hath it shewes clearly that the one had no dâ—pendence upon the other And yet the diffâ—rence of Divine Offices or Formes of worship is a more pregnant proof then this the Churches of Millain officiating for many ages by a Liturgie which S. Ambrose had a special hand in they of the Patriarchate of Rome following the old Roman Missals not fully finished and compleated till the time of Pope Gregory Whence the distinction of Ecclesiae Ambrosianae Ecclesiae Gregorianae extant in Bonaventure and others of the writers of the later times Crosse we the Seas unto the Diocesse of Africk governed in chief by the Pâ—imate or Archbishop of Carthage and there we finde S. Cyprian determining against Pope Stephen in the then controverted case of Rebaptization and calling him in his Epistle of Pompeius an obstinate and presumptuous man and a fauter of Hereticks no very great tokens of subjection if you mark it well The error of his judgement in the point debated I regard not here but I am sure that in defence of his authority and jurisdiction he was right enough and therein strongly seconded by the African Church opposing the incroachments of Zosimus Boniface and Celestine succeeding one another in the Roman Patrâ—archaâ—e prohibiting all appeals to Rome in the Councels of Milevis and Carthage and finally â—xcommunicating Lupicinus for appealing to Pope Leo the first contrary to the rites and liberties of the African Church Next for the Diocesse of Spain I look upon the Musarabick Liturgie composed by Isidore Archbishop of Sevil and universally received in all the Churches of that Continent 〈…〉 as the Amâ—rosian Office was in the Church of Mâ—llain the Roman or Gregorian Missal not being used in all this Countrey till the year 1083. At which time one Bernard a Frenchman and a great stickler in behalf of the Roman Ceremonies being made Archbishop of Toledo by practising with Alfonso the then King of Castile first introduced the Roman Missall into some of the Churches of that City and after by degrees into all the rest of those Kingdomes soon after the Chuâ—ches of France the greatest and most noble part of the Gallick Diocesse they were originally under the authority of the Bishop of Lions as their proper Primate not owing any suiâ— of sâ—rvice to the Court of Rome but standing on their own Basis and acting all 〈…〉 did The freedome wherewith Iâ—enaeuâ— the renowned 〈◊〉 of that City reproved the rashnesse of Pope Victor in the Case of Easter not well becoming an inferiâ—r Bishop to the Supreme Pastor shewes plainly that they stood on even ground and had no advantage of each other in respect of sub supra as Logicians say notwithstanding that more powerful Principality potentior principalitas as the Latin hath it which Irenaeus did allow him over those at home But a more evident proof of this there can hardly be then those large libâ—rties and freedomes which the Church Gallican doth at this time enjoy the remainders past all doubt of those antient rights which under their own Patriarch they were first possessed of not suffering the Decrees of the Councel of Trent that great supporter of the Popâ—dome to take place amongst them but as insensiâ—ly and by the practises of some Bishopâ— they were introduced cuâ—bing the Popes exorbitant power by the pragmatick Sanction and by the frequent Judgements and Arrests of Parliament insomuch â—s a Book of Cardinal 〈◊〉 tending to the advancement of the Papall Monarchy and another writ by Becanus the Iesuiteâ—ntiâ—uled Controvâ—rsia Anglicana in maintenance of the Popes supremacy weâ—e suppâ—essed and cenâ—uâ—ed anno 1612. Another writ by â—aspâ—r Schioppius to the same effect but with â—ar lesse modesty being at the same time burnt by the hands of the Hangman Finally for the Churches of the Diocesse of Britain those of Illyricum lying too far off to be brought in here they had their own Primate also the Archbishop of York and under him two Metropolitâ—nâ— the Bishops of London and Caer-leon And for a character of their Freedome or self subsistence they had four different customes from the Church of Rome as in the Tonsure and the keeping of the Feast of Easter wherein they followed the Tradition of the Eastern Churches So firm withall in their obedience to their own Primate the Archbishop of Caâ—r-leon on Vsh the only Archbishop of three which before they had that they would by no means yeeld subâ—ection unto Augustine the Monk the first Archbishop of the English though he came armed amongst them with the Popes authority Nor would they afterwards submit unto his successors though backed by the authority of the Kings of England acknowledging no other Primate but the Bishop of St. Davids to which the Metropolitan See was then translated untill the time of Henry the 2. when the greatest part of South Wales and the City of S. Davids it self was in possession of the English These were the Patriarchs or Primates of the Western Churches and by these Primates the Church was either governed singly but withall supremely in their several Diocesses taking the word Diocese in the former notion or in conjunction each with other by their letters of advice and intercourse which they called Literas Formatas and Communicatorias You see by this that though the Pope was one of the Western Patriarchs yet was he not originally and by primitive Instiâ—ution either the Patriarch of the West that is to say not the only one nor could pretend