Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71307	Purchas his pilgrimes. part 2 In fiue bookes. The first, contayning the voyages and peregrinations made by ancient kings, patriarkes, apostles, philosophers, and others, to and thorow the remoter parts of the knowne world: enquiries also of languages and religions, especially of the moderne diuersified professions of Christianitie. The second, a description of all the circum-nauigations of the globe. The third, nauigations and voyages of English-men, alongst the coasts of Africa ... The fourth, English voyages beyond the East Indies, to the ilands of Iapan, China, Cauchinchina, the Philippinæ with others ... The fifth, nauigations, voyages, traffiques, discoueries, of the English nation in the easterne parts of the world ... The first part.	Purchas, Samuel, 1577?-1626.	1625 (1625)	STC 20509_pt2; ESTC S111862	280,496	1,168

the Church cannot be meant of every visible Church as if it were free from error but of the true Spouse of Christ nor is the true Spouse of Christ free from error of any sort but that which is in the main points of faith concerning the Father Son and holy Spirit as the words following shew nor is he said to be separated from the promises of the Father or not to have God for his Father who divides from the Church of Rome and hath not it for his mother nor are all other Churches said to be adulteresses who hold not with the now Roman church but he who divides from the Catholick church nor hath it for his mother of whom he had said Illius faetu●nascimur illius lacte nutrimur spiritu ●jus animamur whence it appears that he meant the church to be his mother who is born again with the same birth baptism or faith nourished by her milk that is the Word of the Gospel and animated by the same Spirit And of this it is granted that whoever is so severed from the church of Christ that is the multitude or number of believers throughout the world who professe and are baptized into the common faith and are nourished by the same Gospel and quickned by the same Spirit they are divided from God and have not him for their Father But this proves not that he that is divided from the now Roman church is divided from God But there are other words of Cyprian cited by him as found Epist 55. in mine edition at Bafil 1558. l. 1. Epist 3. as Bellar. also cites them l. 4. de Romano pontifice c. 4. which are thus set down by H. T. To Peters chair and the principal church infidelity or false faith cannot have access in which he would insinuate 1. That the Roman church is the principal church 2. That by reason of Peters chair there no error in faith could come to that church But the words being rightly and fully set down and the Epistle being read throughout it will appear that Cyprian had no such meaning as this Author would put upon him The words are these After these things which he had related before concerning the crimes of some excluded by him out of the church of Carthage as yet over and above a false Bishop being constituted for themselves by hereticks they dare saile and bring letters from Schismaticks and profane persons to Peters chair and the principal church from whence sacerdotal unity arose and not think them to be Romans whose faith the Apostle declaring is praised to whom perfidiousness cannot have accesse I● which I grant the Roman church is called the principal church from whence sacerdotal unity did arise and the See of Rome Peters chair the reason of which speech is plainly set down by Cyprian himself in his book de simplicitate Pr●latorum or de unitate Eccle●●ae in these words The Lord speaketh to Peter I saith he say to thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not overcome it I will give to thee the keys of the Kingdom of heaven and what things thou shalt binde upon earth shall be bound also in the heavens and what things thou shalt loose upon earth shall be also loosed in heaven And to the same after his resurrection he saith Feed my sheep And although to all the Apostles after his resurrection he bestowed equal power and saith As my Father sent me I also send you receive the holy Ghost if ye remit sins to any they shall be remitted to him if ye ●old them to any they shall be held yet that he might manifest unity he hath disposed by his authority the rise of the same unity beginning from one Verily the other Apostles were also that which Peter was endued with equal allotment of honour and power but the beginning comes from unity that the church may be shewed to be one And a little after which unity we ought firmly to hold and vindicate chiefly Bishops who are President in the church that we may prove also Bishoprick it self to be one and undivided Let no man deceive the fraternity with a lye let no man corrupt the truth of faith with perfidious prevarication Bishoprick is one of which by each entirely a part is held By which words it is manifest that Cyprian made the Roman church the principal church not because the Bishop of Rome was above any other in honour and power or that Peters chair was more infallible than other Apostles chairs or that a supremacy over the whole church did belong to the Pope of Rome for he expressely saith that the other Apostles were the same that Peter was that they were endued with equal allotment or fellowship of honour and power and that in solidum wholly and entirely that is as much one as another each Bishop held his part in the one Bishoprick but because he made the unity of Episcopacy to have its original from Christs grant to Peter Matth. 16. 18. that all Bishops might be as one none arrogating more to himself than another And that this was Cyprians minde appears 1. By the words in his Epistle to Pope Cornelius presently after the words which H. T. cites where against the practise of those that sailed to Rome to bring thither letters of complaint against Cyprian he saith But what cause is there of their going and declaring their making a false Bishop against the Bishops For either that pleaseth then which they have done and they persevere in their wickedness or if it displeaseth them and they recede they know whither they should return For s●●h it is decreed by all us and it is ●qual alike and just that every ones cause should be there heard where the crime is admitted and to several Pastors a portion of the flock is ascribed which each Pastor should rule and govern being to give account to the Lord of his own act it is meet verily that thos● over whom we are president should not run about nor break the cohering concord of Bishops by their subdolous and fallacious rashness but there plead their cause where they may have both accusers and witnesses of their own crime unless to a few desperate and w●etched persons the authority of the Bishops setled in Africa seem less who have already judged of them and by the weight of their judgement have damned their conscience bound with the many snares of their sins Which words shew that Cyprian denied the authority of the Bishops of Africa to he less th●n the Bishop of Rome and that persons should appeal from them to Rome but asserts that they ought to stand to the judgement of their own Bishops and that a portion of the flock is given to each Pastor which he ought to rule and govern and thereof must give account to the Lord not the whole to any one no not to the Bishop of Rome and therefore he ought

all the World oppugning If Optatus call Peter the Head of the Apostles it is meant as is frequent in Scripture and other Writers to call the forwardest and leader or first in order the Head of the rest But the words Apostolorum Caput Petrus inde Cephas appellatus gives occasion to conceive these words inserted in Optatus who it is likely would not have given so inept a derivation of the word Cephas as if it were from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head The words in Augustin Serm. 124. de tempore not as H. T. 12. de 4. temporibus which shews that he cites this passage without reading it and it is likely he did so in the rest have no likelihood to be Augustine's those Sermons being nothing like Augustine's Writings nor is it likely that Augustine would have called Peter the Foundation of unmovable Faith or have made the sin of denying Christ exiguae culpae a small fault The words in the eighty sixth Epistle ad Casulanum are either deceitfully or ignorantly alleged they being not the words of Augustine but of Urbicus whom he refutes For so the words are Peter also saith he that is Urbicus the Head of Apostles the Door-keeper of Heaven and Foundation of the Church Simon being extinct who had been a Figure of the Devil not to be overcome but by Fasting taught the Romans that thing whose Faith is declared to the whole World of Lands The words of Augustine of whom Peter the Apostle by reason of the Primacy of his Apostleship bore the person c. tract ultimo in Joannem being recited at large are so far from proving the Supremacy which Romanists ascribe to him that they are against the principal grounds by which they endeavour to prove it and therefore I will recite them at large This following Christ the Church doth blessed by hope in this sorrowfull life of which Church Peter the Apostle by reason of the Primacy of his Apostleship bare the person by a figured generality For so much as pertains to him properly he was one man by nature by grace one Christian by more abundant grace one and the same first Apostle But when it was said to him To thee will I give the Keys of the Kingdom of Heavens and whatsoever thou shalt binde on Earth shall be bound also in Heavens and whatsoever thou shalt loose on Earth shall be loosed also in the Heavens he signified the whole Church which in this World is shaken with divers temptations as it were showres flouds and tempests and falls not because it is founded upon the Rock from whence Peter also took his name For the Rock is not called from Peter but Peter from the Rock Petrus a Petra as Christ is not called from a Christian but a Christian from Christ For therefore saith the Lord upon this Rock will I build my Church because Peter had said Thou art Christ the Son of the living God Therefore he saith Upon this Rock which thou hast confessed will I build my Church For Christ was the Rock upon which Foundation Peter himself also was built For no man can lay other Foundation besides that which is laid which is Christ Jesus The Church therefore which is founded on Christ received from him the Keys of the Kingdom of Heavens in Peter that is the power of binding and loosing sins For what the Church is by propriety in Christ that is by signification Peter in the Rock by which signification Christ is understood to be the Rock Peter the Church In which passage though there are conceits not right yet clear it is that Peter's primacy is here asserted to be onely in this that he represented the whole Church that the Rock on which it is built is Christ that he had his first Apostleship by more abundant grace in that he was made a figure of the whole Church to signifie its unity that in him the whole Church had the Keys of the Kingdom of Heavens that is the power of binding and loosing sins which points I presume the Romanists now will not avow That which he cites out of the council of Nice Can. 39. Arab. is but a late devised thing those Arabick canons being forged there having been but twenty in all in that council in the fifth of which number the Pope is equalled with other Patriarchs And the council of Chalcedon Act. 16. is falsly alleged as if it ascribed all primacy and chief honour of the Pope of Rome sith it makes the Pope and other Patriarchs equal in Jurisdiction within their circuit or Province notwithstanding the reluctancy of the Popes Legates and the flattery of some there and that preheminence which the Pope had was of order or place not of power nor that by divine institution for Peter's sake but by humane allowance by reason of the dignity of the City of Rome SECT VIII The holy Scriptures John 19. 11. Acts 25. 10 11. Luke 22. 25. 1 Cor. 3. 11. overthrow the Popes Supremacy H. T. adds after his fashion Objections solved Object Pilate had power over Christ himself Thou shouldest not saith he have any power against me unless it were given thee from above John 19. 11. therefore temporal Princes are above the Pope Which is strengthened by Christ's disclaiming a worldly Kingdom John 18. 36. saying Who made me a Judge over you Luke 12. 14. declining the being made a King John 6. 15. Answ I Distinguish your Antecedent he had a power of permission over Christ I grant a power of Jurisdiction I deny and so do all good Christians Nor is your Consequence less to be denied speaking of spiritual things and things belonging to Church-government in which we onely defend the Popes Supremacy and that without all prejudice to Princes and chief Magistrates in their Supremacy of temporal affairs I reply this Objection is most directly against the Popes Supremacy in temporal things which this Authour after Hart and sundry others seem not to allow the Pope though Carerius Baronius Bellarmine and others defend it places it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third of Lu. 22. 25. upon another occasion the strife of the Disciples at Christ's last Supper who of the Apostles should be the greater our Lord Christ doth expresly determine the Kings of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have dominion over them aud they that rule over them are called Benefactours but you not so and in all these places in the vulgar Latin which the Papists are bound to follow it is Dominantur corum or eis potestatem exercent in eos or potestatem habent ipsorum or super eos in none of the places doth that Translation express the words as importing tyrannical rule according to their own will without respect to the good of the persons ruled and the translating of it by H. T. over-rule and noting that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as importing a forbidding onely to lord it over Inferiours is not right