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A92921 An examination of Dr. Balyes five waies whereby he endeavours to prove the Church of Rome to be the only church of Christ wherein salvation is to be had, and the Church of England to be no true church. By Robert Seppens rector of Hingham in Norfolk. Seppens, Robert. 1679 (1679) Wing S2558A; ESTC R229928 13,895 37

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Presbyters in his own Diocess To Metropolitans the Judgment of differences amongst Bishops To Patriarchs the Judgment of Metropolitans And to General Councils the Judgment of Patriarchs And therefore for all this great flourish made by this Doctor in numbring so many Appellants and Complainants to the Pope I believe I am able to demonstrate out of the Records of Antiquity that the Pope of Rome was not ever acknowledged the Judg of all Controversies Polycarpus was a blessed Martyr and a Disciple of St. John the Evangelist and he did not acknowledg the Pope nor the Roman Church to be the Judg of all Controversies for be refused to conform to the Judgment of the Roman Church in the observation of Easter Polycrates assembled with the Asian Bishops in a Synod did not acknowledg the Roman Church to be Judg of all Controversies For they stood in defiance with Pope Victor and his Excommunication about that Observation Eusab lib. 5. cap. 23.24 St. Cyprian was a Holy Martyr and stand Canonized for a Saint in the Roman Church and he did not acknowledg the Roman Church to be Judg of all Controversies For he did abrogate Appeals to Rome in the Cause of Fortunatus and Faelicissimus and with a Council of Eighty Bishops concluded contrary to the Roman Church in the business of Rebaptization Epist 55. Ad Cornel. as Bellarmine himself acknowledgeth lib. 4. de Rom. Pont. St. Augustine was the Monarch of the Fathers and so illustrious for Learning and Piety that he is chosen by the Doctor to be Umpire in the difference yet he did not acknowledg the Roman Church to be Judg of all Controversies For he in two Councils with the African Bishops viz. The _____ and the first Council of Carthage denyed Appeals to Rome in some cases It is true indeed St. Augustine in his 162. Epistle does give us an account of the Judgment given by Melchiades Bishop of Rome in the Controversie betwixt Donatus and Caecilianus and does very highly extol and magnifie the Sentence of Melchiades as indeed it deserved to be But withal he tells us that Melchiades did not assume to himself alone Authority of Judging in that Case but had many Bishops of Italy and France joyned with him Insomuch when Donatus refusing to stand to the Judgment of Melchiades and his Collegue Bishops endeavoured to asperse and defame Melchiades St. Augustine excuseth him from all Arrogance and Usurpation three ways First by declaring that they made him a Judg of that Controversie who Appealed unto him and by their Prayers Sollicited him to give Sentence in it Judicem illi eum fecerunt c. they made him a Judg. Secondly That the Emperour Constantine referred it to him who being petitioned sent other Bishops as Judges to sit with him and to determine what they found just in the matter Thirdly They knew they might have Appealed to a General Council where if these Judges had been convinced to have Judged amiss their Sentence might have been reversed and the Judges themselves Judged again This Testimony is full enough to evince that neither St. Augustine nor the Age wherein he lived acknowledged the Roman Church the Judg of all Controversies St. Jerom was a Mirror of Learning and as is pretended a great assertor of the Popes Supremacy yet he did not acknowledg the Church off Rome to be Judg of all Controversies For in a great difference betwixt the Oriental Churches and the Roman Church in Point Doctrinal he cast off the Judgment of the Roman Church and followed the Oriental In St. Jeroms time the Epistle of St. Paul to the Hebrews was not received into the Canon of the Scripture by the Roman Church but by the Eastern Churches it was Now if the Roman Church had been acknowledged by him the Judg of all Controversies he would not he durst not have varied from her But he saith expresly Quod si Latina Consuetudo c. Although the Latin Church doth not admit of the Epistle as Canonical we notwithstanding saith he do receive it What need I add any more If the Fathers acknowledged the Roman Church the Judg of all Controversies why did they take so much pains in confuting Heresies by Scripture by Tradition when they might have ended all by Appealing all to the Judgment of the Roman Church In vain are so many means used for the compassing of that which might be done by fewer And does not this Doctor himself tell us in Cap. 8. at the very beginning of many Heresies the Fathers suppressed by Tradition alone without the interposition of the Judgment of the Roman Church By this saith he Eusebius acknowledgeth Tertullian to have repressed the Marcionites Irenaeus the Valentinians St. Cyprian the Novatians Epiphanius the Apostolicks St. Jerom the Helvidians St. Augustine the Donatists Athanasius the Arrians How then in the mean time was the Roman Church the Judg of all Controversies and why may not Heresies still be suppressed that way Now for the General Council which this Author names too as favourers of this Jurisdiction in the Roman Chruch 'T is a very fond thing for any man to imagine that they should contribute any thing to this assertion when by so doing they had nulled their own Authority and Power It is well known that General Councils were the highest Tribunals in the Church that they gave Sentence in the weightiest Controversies that they suppressed Heresies deposed Bishops Patriarchs yea even Popes of Rome and that the Popes of Rome themselves for many years at their Inauguration swore to observe the Canons of the General Councils Now thus I argue if the Judgment of many Differences and Controversies did in a peculiar manner belong to General Councils how is the Roman Church Judg of all Controversies If there did not why were they assembled and by what Authority did they these things before specified The fourth way of ending all Controversies is by both Parties agreeing upon the same mark whereby the thing in Contestation may be found out And so saith he Cap. 28. the Church of Rome is proved to be a true Church by the very same mark which both Catholick and Protestants agree upon to be the mark of Christs Church And if this be all the Doctor would have who denies it But I pray if that mark agreed upon on both sides be of force to prove the Church of Rome to be a true Church Is it of none to prove the Church of England to be so too if found there How comes this common mark to signifie so fully when applyed to Roman Church and to be as a Mute and non-significant when applyed to the Church of England 'T is strange to see how in this Chapter he shuffles plays fast and loose now gives now takes away again He begins with a designation of that mark of the Church which he saith all agree upon And that is Holiness which he takes in a new Notion for a Faithful Preaching of the Word and Administration of