Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	build_v	church_n	peter_n	2,152	5	7.8262	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59901	A vindication of some Protestant principles of Church-unity and Catholick-communion, from the charge of agreement with the Church of Rome in answer to a late pamphlet, intituled, an agreement between the Church of England and the Church of Rome, evinced from the concertation of some of her sons with their brethren the dissenters / by William Sherlock ...	Sherlock, William, 1641?-1707.	1688 (1688)	Wing S3372; ESTC R32140	78,758	130

no sooner said it but he unsays it again For says he It 's true that those who are for the divine Right of the Supream Jurisdiction of the Pope over the whole Catholick Church visible do hold the divine Right to be but mediate mediante Papa but the Followers of the Councils of Constance and Basil are against the Supream uncontroulable Power of the Pope and for the immediate divine Right of Episcopacy And it 's notorious from the Debates in the Council of Trent that the French Spanish and many other Roman-Catholicks stuck to their immediate Divine Right too and the great reason why opposition was made in the Court of Rome against the immediate divine Right of Bishops was an Opinion that the Supremacy of the Pope could not be secured on the granting it But Dr. Sherlock has found out a Notion which will be of great use to them for the divine Right of a Primacy is a great step to the Supremacy and this the Doctor doth establish consistently enough with the divine Right of Bishops As for my own Notion I have sufficiently vindicated that already from doing any Service to the Pope's Supremacy and see no occasion to add any thing more here But I wonder he should pitch upon this instance of the divine right of Episcopacy to show the Agreement between the two Churches when he himself is forced to acknowledge what fierce Debates there were in the Council of Trent about this matter He says indeed and that very truly that the French and Spanish Bishops in the Council did dispute very vehemently for the divine Institution of Episcopacy and he knows what a prevailing opposition was made against it The Pope sent express Orders to the Legates that whatever they did they should not suffer that to pass Laynez the Jesuit was appointed by the Legates and Papalins to make an elaborate Lecture against it Wherein he asserts that Christ built his Church upon Peter whose Name signifies a Stone in the Hebrew and Syriack and therefore according to the most Catholick exposition Peter himself is that Rock whereon Christ built his Church that the Keys of the Kingdom of Heaven were given to Peter only and by consequence Power to bring in and to shut out which is Jurisdiction So that the whole Jurisdiction of the Church is committed to Peter only and his Successors And if the Bishops had received any Jurisdiction from Christ it would be equal in all and no difference between Patriarchs Archbishops and Bishops neither could the Pope meddle with that Authority to diminish or take it all away as he cannot do in the Power of Order which is from God. That to make the Institution of Bishops de jure divino takes away the Hierarchy and introduces an Oligarchy or rather an Anarchy That according to the Order Instituted by Christ the Apostles were ordained Bishops not by Christ but by St Peter receiving Jurisdiction from him only or if they were ordained by Christ Christ only prevented St. Peter's Office for that one time That the Bishops are Ordinaries because by the Pope's Law they are made a Dignity of perpetual Succession in the Church That Councils themselves had no Authority but from the Pope for if every particular Bishop in Council may Err it cannot be denyed that they may all Err together and if the Authority of the Council proceeded from the Authority of Bishops it could never be called General because the number of the Assistants is always incomparably less than that of the Absent With much more to this purpose which is all full and home to the point which as the Bishop of Paris observed in his Censure of it makes but one Bishop Instituted by Christ and the others not to have any Authority but dependant from him which is as much as to say that there is but one Bishop and the others are his Vicars to be removed at his pleasure Whatever Opposition was made against this in the Council of Trent it could never prevail The Popes Supremacy was advanced in that Council to its greatest height and glory but the Divine Institution of Episcopacy was dropt though the whole Council was satisfied that the Divine Right of Supremacy and the Divine Institution of Episcopacy were inconsistent For this Reason the Pope and Legates and Italian Bishops opposed the Divine Institution of the Episcopacy and for the same Reason the other Party so vehemently contended for it and then I will leave any man to judge which of these two Opinions must pass for the Sense of the Council and Church of Rome We wish with all our Hearts the Church of Rome did agree with us in the Divine Institution of Episcopacy which was the Sense of the Primitive Church but unless all Parties in the Council of Trent were very much mistaken the Supremacy of the Pope as it is Taught by that Council does utterly overthrow the Divine Institution of Bishops and make them onely the Pope's Creatures and Dependants 3. As for his third Head of Agreement about the Hierarchy which is made up of Archbishops Bishops Deans Prebends Canons Arch-Deacons Chancellors Officials Priests Deacons c. This is onely an Ecclesiastical Body of human Institution for the good Government and Discipline of such Combined Churches and alterable again as the necessities of the Church requires and yet there is an Essential Difference between such Protestant National Combinations of Churches and the Popish Hierarchy The first is Independent on any Forreign Powers is perfect and entire in it self The second has an Oecumenick Pastor for it's Head and derives its Power and Authority from him and this is enough to be said about our Agreement in the Ministry II. The CEREMONIES OR EXTERNAL WORSHIP THIS is the next instance of Agreement between the Church of England and the Church of Rome and any man who considers the matter must needs be very much surprized at it For if the two Churches were so very well agreed about Ceremonies it is very strange that the Church of England from the beginning of the Reformation to this day has rejected such a vast number of Ceremonies as were then and still are in use in the Church of Rome And for my part it is my desire and prayer that they may always agree so while the Church of Rome maintains and practises such a corrupt Worship To make this out he says Our first Reformers opposed the Ceremonies of the Church of Rome upon the same Principles that our Dissenters now oppose the Ceremonies of the Church of England viz. by this Argument All Uninstituted Worship is False Superstitious and Idolatrous Worship But the Romish Ceremonious Worship is Uninstituted Ergo. And if our Author can shew me any such Argument urged by our first Reformers against Ceremonies that are meerly for Decency and Order and external Solemnity of Worship I will grant they argued very ill and did much worse to retain any such Ceremonies But if he cannot shew this as