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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	church_n	rome_n	17,242	5	7.2290	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30977	The genuine remains of that learned prelate Dr. Thomas Barlow, late Lord Bishop of Lincoln containing divers discourses theological, philosophical, historical, &c., in letters to several persons of honour and quality : to which is added the resolution of many abstruse points published from Dr. Barlow's original papers.	Barlow, Thomas, 1607-1691.	1693 (1693)	Wing B832; ESTC R3532	293,515	707

Printed in Twelves his Lordship sent him the following Answer Page 151 Another Letter to Sir J. B. Page 157 Of Co●djutors to Bishops Page 160 Of the Original of Sine Cures c. Page 164 Of Pensions paid out of Church Livings c. Page 171 Another Letter of Annates c. Page 177 A Letter of the vast Subsidy given by the Clergy to Hen. VIII Page 179 A Letter to Mr. R. S. about Mr. Wood's Antiquities of the University of Oxford Page 181 Another to Mr. R. S. about the same subject Page 183 Some Quotations out of Bish p Barlow s Answer to Mr. Hobb's Book of Heresie wherein is proved the Papists gross hypocrisie in the putting Hereticks to Death Page 185 A Letter to Mr. R. T. concerning the Canon-Law allowing the whipping of Hereticks as practis'd by Bishop Bonner at his House at Fulham Page 189 A Letter to the Earl of Anglesey answering two Questions whether the Pope be Antichrist And whether Salvation may be had in the Church of Rome Page 190 A Letter to another person about Worshipping the Host being formal Idolatry and about famous Protestant Divines holding it lawful to punish Hereticks with death Page 202 A Letter about what Greek Fathers and Councils were not translated into Latine before the time of the Reformation Page 206 A Letter concerning the King's being empower'd to make a Layman his Vicar General Page 214 A Letter concerning the allowance and respect that the sentences of Protestant Bishops may expect from Popish ones writ by way of Answer to a Friend of Mr. Cottington's who acquainted the Bishop that the Court of Arches here was of Opinion that the Sentence of the Arch-Bishop of Turin could not here be question'd by reason of the practice of Popish and Protestant Bishops allowing each other Sentences Page 216 A Letter concerning Historical Passages in the Papacy and of the Question whether the Turk or Pope be the greater Antichrist Page 224 The Bishop's Thoughts about 1. When the famous Prophetical Passage in Hooker might have its accomplishment and 2. About the modus of deposing of a King in Poland the Circumstances of which it was propable the Bishop was well informed ●n by his frequent Conversation with some Polonian Noble-Men and Students at Oxford He returned his Answer to the two Enquiries Page 231 The Bishop's Answer to this Question whether the Famous Saying of Res nolunt male administrari of which a Gentleman in London pretends to be the Author had not its Origine from Aristotle's Metaphysicks to which Venerable Bede in his Philosophical Axioms refers in his citing the Saying Page 235 The Bishop's Letter about Natural Allegiance and of Kingly Power being from God and Confuting the Lord Shaftsbury's Speech in the House of Lords for the contrary c. Page 237 A Letter answering some Queries about Abby-Lands and about the Opinions of Calvin and Luther of the Punishing of Hereticks Page 240 The Bishop's Remarks on Bishop Sanderson's Fifth Sermon ad Populum 1 Tim. 4.3 4 5. Page 243 A Letter answering a Question about the temper of the Prophets when they Prophes●●d and likewise a Query about the Tridentine Creed Page 250 A Letter of a new Popish Book Published Anno 1684. Page 253 A Letter to Sir P. P. Apologizing for his not going to Lincoln and proving that H. 8. his Marrying his Brother's Wife was only against the Judicial Law and animadverting on Calvin's making the Penal-Laws about Religion given to the Jews to bind under the Gospel Page 255 A Letter about the liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Page 260 A Letter about the French Persecution and of our King 's relieving and protecting the French Refugees in which Letter the Popish Tenet of the Intention of the Priest as necessary to the validity of the Sacrament is confuted Page 263 A Letter of somewhat falsely and maliciously brought in in the body of the Canon-Law Page 268 The Bishop's Judgment about the Levitical Revenue and the proportion between them and the other Tribes Page 271 A Letter to Mr. R. T. concerning the Confirmation of the Order of the Jesuites the numbers of that Order c. Page 281 A Letter censuring the Trent Councils denying the use of the Cup to the Laity in the Eucharist Page 284 A Letter charging the Tenet of the Lawfulness of burning Heretical Cities on the Church of Rome Page 287 A Letter of Gratian's falsifying the passage out of Cyprian in the Canon Law to induce the burning of Heretical Cities c. Page 295 A Lette● to the Earl of Anglesey of the Council of Trent not being receiv'd in France Page 302 Another to the same Person on the same Subject Page 309 The Bishop's Survey of the number of the Papists c. Page 312 A Letter about my L. Falkland c. Page 324 The Substance of the Bishops Letter to Mr. Isaac Walton upon his design of writing the Life of Bishop Sanderson Page 333 A Letter giving an account of the Bishop and his Clergies Address to K. James Page 340 About Mr. Chillingsworth's Peculiar Excellency Page 344 A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. answered Page 351 Biretti's Case in Bishop Taylor 's Ductor Dubitantium l. 3. ch 1. Rule 4. Page 358 The Case of the aforesaid Marriage between Mr. C. P. and Mrs. M. C. by Sir P. P. Page 361 The Bishop's Judgment in point of Conscience to it Page 372 A Letter asserting the King 's not being by Scripture prohibited to pardon Murther Page 374 An account of Guymenius's Book Apologizing for the Jesuites Tenets about Morals Page 378. A Letter about the Papists founding Dominion in Grace Page 380 The substance of a Preface to a Discourse about the Gunpowder Treason c. Page 383 The Substance of a Discourse confuting Mr. R. Baxter's Tenet in his Saints Everlasting-Rest that common or special and saving-grace differ only gradually Page 424 The Bishop's Discourse in Confutation of the Infallibility of the Church of Rome Page 454 The Bishops Exercitation on the Question whether it is better not to be at all than to be miserable Page 469 An Abstract of the Bishop's Exercitation concerning the Existence of God if demonstrable by the light of nature Page 521 The Bishop's determination of the Question if the Divine Prescience takes away Contingency Page 568 The Bishop's Determination of the Question whether Election be from Faith foreseen Page 577 The Question decided whether the Fathers under the Old Testament obtained Salvation by the death of Christ Page 583 The Question resolved whether the Church hath Authority in Controversies of Faith Page 594 The Determination of the Question if Faith alone doth justifie Page 601 Of the Supream Power as to things Sacred as well as Civil Page 608 Of the necessity of a Lawful Call to the Ministry Page 611 Concerning the Vnlawfulness of Self-murder Page 620 A Discourse

particular Councils 1. Versio Vetus Lat. Concilii Niceni secundi per G. Long. Colon. 1540. in which p. 68. we have these words Post Consecrationem Corpus Domini Sanguis vocantur He speaks of the Eucharistical Elements Now Binius reads it thus (e) Binius Concil Tom. 1. p. ●58 Edit Par. 1636. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was as is evident by the (f) And Crabbeul●s that true Version 7. Concilium Tom. 2. p. 568. Old Lat. Version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Binius makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Illiberritanum Anno 305. cum discursu Apologetico Ferd. de Mendoza Notis Vberioribus Emannuel Gundisalvi Tellei Lugd. 1665. Folio 3. Concilium Tridentinum cum Declarationibus Cardinalium Citationibus Sotealli Remissionibus Barbosae Additionibus Balthaseris Andreae Antwerp 1633. Octavo It is of all Editions the best of signal use and a Repertory for all Points of Popery 4. Concilii Tridentini Canones Decreta cum aliis in Concilio gestis scil 1. Cum Principum Literis ad Concilium 2. Legatorum Orationibus ad Synodum habitis 3. Synodi Responsis 4. Patrum Orationibus 5. Eorundem Sententiis Disputationibus de Rebus gravioribus in Synodo habitis c. per Phil. Labbe Par. 1667. Folio 5. Concilium Constantiense Basiliense per Zacharian Ferrerium Mediolani 1511. six years before Luther appear'd against Rome 6. Concilium Constantiense Pisanum secundum quod alias non extat Editum ab Hieronymo de Croaria Par. 1514. Octavo These last Editions of the Councils of Constance and Basil and Pisa are of unquestionable Authority as writ by Papists of those times Men of great Note and Learning and no way infected with Luther's Heresies seeing they writ before he appeared against Rome c 7. And as for particular Editions of some particular Churches it will be convenient to know some more accurate Collections of the Canons and Decrees of Councils I shall mention two or three As 1. Bibliotheca Juris Canonici Veteris c. Opera Guil. Voelli Dris Sorbonici Hen. Justelli Men of great Learning and Fidelity Par. 1661. in two Vol. Fol. In them we have the Codex Canonum Ecclesiae Anglicanae with Jastellus his Notes upon both scarce elsewhere to be had and more particulars truly published according to the Original M. Scr. Gr. Lat. and not as many are to any partial Interest 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Pandectae Canonum Apostolorum Conciliorum ab Eccles Graecâ receptorum Epistolarum Canonicarum S. Patrum cum Scholiis Balsamonis Aristeni Zonarae c. per Guil. Beveregium Vol. 2 in Fol. Oxon. 1672. of great use for a comprehensive knowledge of Ecclesiastical Antiquities 8. Other Collections there are of Councils of particular Nations which are to be known and consulted such as 1. For our Nation Spelman's Councils in two Vol. Folio 2. For Spain Collectio Conciliorum Hispaniae per Garsiam Loaisam Madriti 1393. Fol. For altho' they may be in the Concilia Maxima by Labbe yet neither in so good order nor so easie to be made use of 3. For France the Collectors of their Councils are many As for instance 1. Concilia Galliae per Sirmondum Tom. 3. Fol. 1629. 2. Concil Galliae Novissima per Ludov. Odespun Par. 1646. Fol. 3. Conciliorum Antiquorum Galliae Supplementum Operâ Studio Pet. De la Lande Par. 1666. Folio 4. Concilia Galliae Narbonensis Stephanus Balasius Notis illustravit Edidit Par. 1668. Octavo 2. As Controversies in Religion are now stated Acquaintance with School-Divinity will be necessary The Fathers of the School-men are Lombard and Aquinas School-men 1. For Lombard the Master of the Sentences Bishop of Paris and flourished about the year 1145. if Bellarmine (a) Bellar. de Script Ecclesiast in Pet. Lombardo say true it will be convenient to have 1. His four Books of Sentences either Editionis Lovarii 1568. Quarto Or 2. Which is much better Editionis Moguntia 1632. Oct. Edidit Anton. Demochares Dr. Sorbonicus sub finem annexi sunt Articuli erronei in quibus Magister non tenetur partim Parisiis olim damnati partim communiter non probati 2. Lambertus Danaeus in primum L●brum Sententiarum Octavo Genev. 1589 He has 1. Prolegomena quibus Scholasticae Theologiae Origo progressus aetates ostenduntur 2. Commentarius triplex 3. Elenchus Locorum Scripturae Patrum quos addendo detrahendo vel mutando corrupit Lombardus 4. In Calce Synopsis sanae Veteris Doctrinae de Trinitate 3. Joh. Martinez de Ripalda in Libros quatuor Lombardi He 1. Gives a short Analysis of each distinction 2. A List of the Questions the School-men handle on those distinctions 3. Under every Question he cites the School-men who and where they handle such Questions and so refers the Reader to the chief Authors of each Question 4. Durandus and Ariminensis amongst the more Antient School-men c. Ockam * Ockam is damn'd in Indice Expurgat Alexandri Papae 7. Romae 1667. and therefore we may be sure 't is some great Truth he is guilty of Scotus Antwerp 1620. 5. For the later Commentators on the Sentences Gabriel Biel and Estius are worth the having others Old and more Modern may be consulted if occasion By comparing the Old and later School-men you may see that Popery does proficere in pejus for the Old speak more freely many things which since Luther and the Trent Conventicle pass for little better than Heresie at Rome 2. For Aquinas his Summae is the most considerable part of his Works and if that impious and lying Picture before them say true had the express approbation (a) Ita Christus in Cruce pendens Aquinaetem alloquitur in Iconismo summae ej●s praefixo Edit Duaci 1614. of our Saviour Benè scripsisti de Me Thoma 't will be convenient to have 1. His Summae Coloniae Agrippinae An. 162. 2. Bannes Vasques Suarez c. or Cajetan who is the most moderate and comes nearer Truth and such others for there are many and Catalogues (b) Vid. Catalogum Scriptorum in Summam Aquinatis in Calce of them may be consulted Concerning School-men and their Theologia Scholastica we may farther consider 1. That our Reformed Writers note three Intervals of time which they call Theologiae Scholasticae aetates 1. Scholasticorum Theologiae Scholasticae aetas prima seu Vetus incepit Anno (c) Vid. Lamb D●●●eum in Lib. 1. S●nt P. Lombar di Pr●ligom c. 2. 1020. Lanfranco Papiensi Scholasticorum istius aetatis Principe duravit ad Annum 1220. In this Interval Lanfrancus and his followers undertook the Justification of Rome and all her Errours particularly Transubstantiation which then begun to be hatcht and watchfully defin'd in the Lateran Council (d) Concilium L●●●onum sub I●●●ntio Papa ● 1215. To effect this they equal the Fathers to Scripture finding some things in them but

but even by Sacred Writers and especially by Moses and the Prophets among whom therefore the Septuagint finding the Hebrew words Katial and Heda to denote a Civil Convention did interpret them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And moreover the word Ecclesia is used more than once in the New Testament for such a Convention So in the 19th of the Acts when Demetrius the Silver-smith had stirred up the People against St. Paul that tumultuary Concourse of the People is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see verses the 32d 39th 40th But of a Church as it signifies such a Convention we do not dispute But Secondly Ecclesia is taken more especially not for every Caetus but for a certain Company of certain Men call'd by God and his holy Spirit out of the rest of the dreggs of Mankind and this is the most usual interpretation of the word in the New Testament And tho' there hath been a long Custom of calling Christians by the name of Ecclesia and Jews by that of Synagoga yet the Ancients did call them otherwise For the 70 Interpreters do 70 times apply the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Jews and Synagoga not so often But we enquire not here of the Jewish Church of Synagogue but concerning the Christian Church only and that is twofold First Invisible As both the Reform'd and the Romanists use to speak Secondly Visible First the Church Invisible is a Company of Men call'd not only by the external Preaching of the Gospel but the internal working of the Spirit and this is call'd Christ's Mystical Body Col. 1.24 And concerning the Church in this sense we do not here speak as if the Church invisible had any Authority in Controversies of Faith For First No Company of Men can be said to have any Authority which they neither do nor can exercise For in vain is Authority given to any multitudes of Men if it be impossible they should meet and ordain any thing Authoritatively But 't is impossible that the invisible Church of Christ that is to say Christs Mystical Body should meet since ordinarily and without some special divine Revelation 't is impossible that any Man should know who are truly Godly and planted into Christ Since therefore the Members of the invisible Church do not mutually know each other it is impossible that they should deliberately meet and ordain any thing Secondly It belongs to Authority to bind some men to be obedient But the invisible Church can oblige none to obedience since it is impossible that any man should justly be obliged to obey him that he is in a constant incapacity of knowing We do not here therefore make any Question about the Church invisible and confine it only to the Church visible And all do agree that the Church visible that is the Congregation of faithful Men who have given their Names to Christ hath Authority in Controversies of Faith All do admit the Authority of this Church in Thesi but many do doubt of it in Hypothesi and do dispute 1. Concerning the Subject thereof 2. of the Modus and Measure First there is a Dispute about the Subject of this Authority in whom it is to be found whether in a Pope or general Council or in both or whether in a Council of Bishops only or whether inferiour Clergy-Men are to be in the number of the Council and partake of its Authority or whether this Authority be only vested in Clergy-men and be not Communicated to Lay-men So that in Synods Lay-men may have Authority as at Geneva or whether this Authority be not originally in the People for so some have said that all Civil and Ecclesiastical Authorriry is originally in them Secondly 't is disputed about the modus and measure of this Authority which is attributed to the Church whether it be the Authority of a Witness or of a Judge directive only or coactive The more Modern sort of Papists especially the Jesuites do ascribe to the Pope supream and infallible Authority in determining matters of Faith as out of Baronius Suarez Bellarmine might be clearly shewn Now here we further say that the Visible Church doth occur under a double Notion First as it is taken collectively for all Christians comprehended in the visible Church whether Pastors or Sheep Clergy or Layety and so we deny that it hath this Authority Because what is in the hands of the Clergy to whom alone all Spiritual Authority is consign'd by Christ cannot be transferr d to others Secondly the Church is taken representatively for the sitting of Bishops in Councils and Synods which Nation of the Church is not to be found in Holy Writ For although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found in the Old Testament as Translated by the 70 Interpreters and in the New Testament by a just account about 88 times yet it never signifies the Church assembled in a representative Synod as is manifest But this signification is introduc'd by Ecclesiastical use and custom Yet here we say that this Church hath the Authority not only of a Teacher but of a Judge First This Church doth Authoritatively Teach Secondly Judge Thirdly Command Fourthly Punish those who disobey Yet I do not say that the Church hath any Coactive power properly so call'd so as foro externo delinquentes ad obedientiam Cogere either by Imprisonment or pecuniary mulcts the ordering whereof belongs to the Civil Magistrate But tho' the Church cannot compell Men in foro externo it may in foro interno 1. ligando peccatorem 2. excommunicando So that here the Church shall be a Judge as well as a Teacher In the next place we say that the Church is a Judge and the judgment of matters of Faith is twofold First Private Secondly Publick As to the First Every private Christian hath the judgment of matters of Faith 1 Thes 5.21 Private Christians are to prove all things and hold fast that which is good And 1 Cor. 14.29 1 John 4.1 may be consulted for this purpose But Secondly there is a publick judgement and this properly belongs to the Church The Reason is because Pastors of Churches judge not only for their selves judicio privato but judge for all by a publick judgment And therefore the Author of the Epistle to the Hebrews c. 13. v. 1. obligeth us to obey those that are set over us for they which for our Souls in the Lord. But further we say that this publick judgment of the Church is not what the Papists assert with relation to General Councils For First there was a time when there was no general Council namely for the first 300 years after Christ And Secondly those Councils are not infallible for if they were so they would be infallible either 1st Ratione partium but all parts of Councils are fallible or Secondly in respect of some Gospel-Promise made concerning the un-erring of General Councils But concerning any such promise in Scripture there