Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bishop_n	church_n	pope_n	12,169	5	6.7155	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63840	A defence of the confuter of Bellarmin's Second note of the church, antiquity, against the cavils of the adviser	Tullie, George, 1652?-1695.	1687 (1687)	Wing T3236; ESTC R7422	16,243	26

if the Bishops of Rome had in those days presumed to have broke down all the ancient mounds and boundaries of Jurisdiction the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Council of Nice and had in a word but offer'd at such an audacious attempt as an universal Monarchy over the whole Church of Christ that they would not have been taken notice of by those Councils as they were by others afterwards and by the African Bishops during that time Yes he may assure himself we should have had a brand of Infamy set upon them that would have lasted to all Posterity if any but the Church of Rome had the keeping of the Records But there 's something behind still in this Paragraph which looks as if he were fond of it therefore we must do it the civility of a remark and that is that the ancient Fathers urge the continued succession of these very Bishops of Rome as an Argument of the True Orthodox Faith and Religion professed in that Church Ergo What What you please I have told this Gentleman before that the Orthodoxy of the Faith of the Church of Rome in those days is no way concern'd in the present debate for the Church over which the Bishops we speak of presided might be sound in the Faith for the Pope's universal Jurisdiction was then no Article of it and yet they through passion inadvertency or perhaps natural ambition lay the first Foundation of that monstrous Fabric of Papal power that after-Ages built upon it I shall not here enter upon a Discourse concerning the proof of the Truth of Doctrines by succession of Bishops because the Adviser uses it only as a Medium to prove tho' poor man he has made but bad use of it that no Bishop of Rome could by any means sow those Seeds which might be afterwards improv'd into dangerous innovations yet I must tell him that after all those Fathers ultimately resolve the truth of all Doctrines into their harmony and agreement with the Apostolic writings The ridiculous Buffoonry that fills up the rest of the Paragraph sufficiently exposes its Author of it self only whereas he tells us we have no other way to look fair than by blackning the Church of Rome I must tell him in return That in my Mind they are equally impertinent who would wash an Aethiopian white and who would paint him blacker than he is In the next Paragraph about Image-worship he palliates very finely as if Paint and Varnish were still as requisite to a Discourse upon that indefensible Subject as to the Subject it self The Confuter hinting briefly to him by what advances Image-worship crept up to that height wherein 't is now taught and practic'd in the Church of Rome begins as he ought from the very first Steps or unhappy Occasions only of that religious Worship that was afterwards given them viz. the Historical use of them 300 years after Christ improv'd into the Rhetorical as he well expresses it in 300 years more after that Now upon this fastens the Adviser without ever taking notice of the Religious Adoration that is paid them that great Alteration of Religion the Confuter complains of and of which the former uses of them were only unhappily Introductory but slurs it over in the general terms of other Reasons others with a witness for which the Confuter condemns the Church of Rome of Innovation in Religion Is this Ingenuity Is this Arguing But alas 't is as good as the Cause will bear How then is the Church of England laid upon her back by the Alteration in Religion which the Confuter in this place charges upon the Church of Rome Do's the Church of England worship Images If not She can never be in the same Condemnation for not worshipping with that Church which doth worship them But here perhaps lies the Mystery Mr. Mountague in the 21. Chap. of his Appeal to Caesar approves of the giving them Civil Respect and Reverence as was done by Pope Gregory in Rememoration and more effectual Representment of the Prototype all which amounts to no more even in his own Exposition in that Chap. than to a bare Historical use of them And what of all this Do's it hence follow that the whole Church of England is equally laid on her Back with the Church of Rome that religiously worships them Is there no difference betwixt Mr. Mountague's private Opinion and the Doctrine of the Church of England No difference betwixt a meer Historical and that Religious use that is made of them in the Church of Rome Well but Mr. Mountague confesses that the Historical and Rhetorical uses of them are allow'd by the Church of England And suppose so for once what becomes of the poor Consequence still for that 's what I am concern'd for The Church of England allows an use of Images harmless in it self and therefore She is equally culpable with a Church that allows nay commands an use of them sinful in it self Consquences so big with Absurdity that a man needs but name them to expose them But after all the Church of England has no such Doctrine that I know of nor do's Mr. Mountague say so He says indeed Chap. 20. that we do not account the Papists Idolatrous for these Historical and Rhetorical uses of them and in the same Chap. that it is not the Doctrine of the Church of England to have departed from the Church of Rome about this point if She had gone no farther in Practice nor Precept than what St. Gregory recommended and that he for his part could have actually gone thus far along with them But he affirms no such thing of the Church of England as the Adviser would make him But since he has been pleas'd to make use of Mr. Mountague's Name as a sort of an Abetter of their Doctrino in this Point I think I cannot do Him nor the Reader greater Justice than here to give a Specimen of his Sense of this Doctrine and Practice of the Church of Rome Thus then says he in the 19. Chap. one of those cited by our Author I do not I cannot I will not deny that Idolatry is grosly committed in the Church of Rome The ruder sort at least are not excusable who go to it with down-right Idolatry without any relative Adoration worshipping that which they behold with their Eyes This Idolatry is Ancient in their Schools as he there shews not amongst the Vulgar only The little Flourishes which follow are not worth a remark for who says That such an use of Images as he there speaks of leaves the Church of Rome without all title to Antiquity or that it Vnchurches her This I am sure is a Rhetorical use of words instead of a Logical one which obliges a Disputant to keep to his terms a strictness alas that will never agree with thin Sense and a bad Cause The Confutation of his Comparison betwixt the Introduction of the worship of Images and Lawn-sleeves c. I leave to the