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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	bind_v	key_n	loose_v	3,794	5	10.2737	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15414	Hexapla, that is, A six-fold commentarie vpon the most diuine Epistle of the holy apostle S. Paul to the Romanes wherein according to the authors former method, sixe things are obserued in euery chapter ... : wherein are handled the greatest points of Christian religion ... : diuided into two bookes ...	Willet, Andrew, 1562-1621.	1611 (1611)	STC 25689.7; ESTC S4097	1,266,087	898

hope of reward the third of those qui Deo propter Deum serviunt which serue God onely for his owne sake Pererius Quest. 7. How S. Paul saith called to be an Apostle 1. Pererius note is somewhat curious here as if the Apostle should haue said I dare not call my selfe an Apostle but I am so called of all for here the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called is not of the nature of a Participle but rather of a noune as Erasmus noteth and Beza and it is as much as if he should say by calling an Apostle so that this word rather sheweth the authoritie by the which he was called then the calling it selfe 2. here may be noted the difference which the fathers make betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie called but the first is vsed of them which are called and obey not the other of them which are effectually called and obey their calling which difference though it may well be obserued here yet it is not derpetuall as Math. 22.19 Many are called and fewe chosen the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 3. not much vnlike is Origens distinction betweene electus and vocatus elected to be an Apostle and called to be an Apostle Iudas was an Apostle called but not elected which distinction if by election be vnderstood predestination it holdeth well otherwise in respect of the outward calling Iudas was both elected and called to be one of the twelue Tolet. 4. the difference which Augustine here noteth betweene vocari and congregari to be called and congregate or gathered together is not generally true the first he thinketh to be peculiar to the Church of Christ the other to be vsed of the synagogue and Church of the Iewes for the Prophets in the old Testament doe vse the word of vocation and calling Beza 5. there are two kinds of calling one is generall as to be called to the knowledge of God in what sense it is said many are called but fewe chosen there is a speciall kind of calling as to be called to some speciall office as the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aron Heb. 4.5 S. Paul was called both wayes first to the knowledge of Christ when he was conuerted Act. 9. then he was separated to the office of his Apostleship Act. 13. Tolet. 6. And hereby S. Paul in saying called to be an Apostle noteth two things 1. that he did not take this honour vpon him by intruding himselfe but he was therevnto appointed of God Erasm. 2. he sheweth that the Apostolike dignitie is not attained vnto by any humane merits but by the grace onely and free gift of him that called Perer. ex Thoma Quest. 8. Of the office and calling of an Apostle what it was 1. The word Apostle is taken either aequivoce in an equivocall and improper sense and either in the better sort as Andronicus and Iunta are said to be notable among the Apostles Rom. 16.7 where the word is generally taken for one that is sent or in the worse as some are called false Apostles 2. Cor. 11.13 2. or the word is vsed vnivoce properly and that either in a kind of excellencie as Christ is called our high Priest and Apostle Heb. 3.1 or else it is applyed to the chiefe Ministers of the New Testament which were properly called Apostles Gryneus 2. Hierome maketh fowre kinds of Apostles that is of such as were sent as the word signifieth 1. Some were onely sent from God as the Prophets Isaias Ieremias with the rest 2. Some were ordained of God but by men as Moses consecrated Aaron to be high Priest and Iosuah to succeede him 3. Some are sent by men and not of God as they which enter by corruption and bribes 4. some intrude themselues being neither sent of God nor by men 3. the word Apostle generally signifieth any that is sent yet it properly also expresseth the highest office and dignitie of Apostles in the Newe Testament as S. Paul saith 1. Cor. 12.20 God hath ordained some in the Church as first Apostles secondly Prophets thirdly teachers 4. And though S. Paul were none of the 12. Apostles yet he and Barnabas were also ordained of Christ to be Apostles of equal authoritie with the twelue Quest. 9. Diuerse points wherein consisted the excellencie of the Apostleship 1. The Apostles were such as were immediately called by Christ to preach his gospel through the world as Matth. 28.20 Goe and teach all nations 2. They were such as had knowne Christ in the flesh and were eyewitnesses of his miracles and heard his sermons as S. Iohn saith That which we haue seene and heard declare we vnto you 1. epist. 1.3 And S. Paul though he had not knowne Christ in the dayes of his flesh yet he sawe him now beeing immortall and in glorie by reuelation 3. They had the keies of the kingdome of heauen after a more speciall manner that whatsoeuer they bound or loosed in earth should be bound and loosed in heauen as Peter did bind vp the sinne of Simon Magus and gaue sentence against Ananias and Saphira his wife 4. They had authoritie both to discerne the canonicall Scripture from that which was not canonicall as also to write newe canonicall bookes as Paul Matthew Peter Iohn Iude. 5. They had power to worke miracles to heale all manner of diseases and to cast out deuills yea the verie shadowe of Peter as he passed by was able to heale the sicke Act. 5.15 and the partlets and napkins that were brought from Pauls bodie to the sicke helped them Act. 19.12 6. They had the gift to speake with diuerse tongues and languages Pererius here addeth further that they had another speciall grace that speaking but in their owne tongue yet men of diuerse languages did so vnderstand them as if they had spoken diuerse languages of the same opinion is Erasm. annot Act. 2.8 But Beza well obiecteth that if this had beene so the miracle had not beene in the Apostles speaking but in the peoples vnderstanding neither yet is it to be thought that they spake diuerse languages at one and the same instant as Erasmus obiecteth but that they spake diuersly vnto seuerall people of diuerse languages as they were offred vnto them 7. This speciall prerogatiue the Apostles had to be iudges of men at the latter day as our Sauiour saith Matth. 19.28 That they shall sit vpon 12. seates and iudge the 12 tribes of Israel not that they shall sit as Iudges to giue sentence but by the word and doctrine which they had preached and the world refused shall men be iudged as our blessed Sauiour in this sense saith Ioh. 12.48 He that refuseth me and receiueth not my words the word that I haue spoken it shall iudge him in the last day 8. The Apostles had power by laying on of their hands to giue the holy Ghost which

from this vniuersalitie he that attempteth to except you goeth about to deceiue you Gregor lib. 4. epist. 31. acknowledgeth Mauritius the Emperour his Lord c. 5. To conclude reason it selfe perswadeth thus much that all the citizens as parts and members of the Commonwealth should be subiect to the head and gouernor thereof Ecclesiasticall persons then if they be citizens and members of the Commonwealth must be in subiection to the Ciuill head not onely decretiva sed coactiva obligatione not onely to receiue direction but by a coactiue bond and obligation for otherwise they are not parts and members of the Ciuill bodie See further hereof Synops. Cent. 1. err 98.100 2. Controv. Whether the Pope haue a spirituall power aboue Kings and Princes The Pope is not contented to exempt himselfe and his Clergie from the command of the Ciuill Magistrate but he arrogateth vnto himselfe a superior power to be aboue Emperors and Kings Innocentius 3. decret 1. titul 33. de maiorit C. solitae thus decreeth Imperium non praeest Sacerdotio sed subest the Empire is not superior to the Priesthood but vnder it and Bonifacius 8. extrav de maiorit C. vnam sanctam decreeth thus that omnes Christi fideles de necessitate salutis c. all the faithfull of Christ vpon necessitie of saluation are subiect to the Romane Bishop qui vtrumque gladium habet c. who hath both swords and iudgeth all and himselfe is iudged of none And in the same place he compareth the Ecclesiasticall and Ciuil power to the two great lights which God made and there is as great difference betweene them as betweene the Sunne and Moone Bellarmine though in words he denie the Pope to haue vllam temporalem iurisdictionem directe any temporall iurisdiction directly yet he hath power indirecte indirectly to dispose of temporall things yea of Princes kingdomes and dominions in ordine ad bonum spirituale as it serueth for the promoting of the spirituall good and so in effect the Pope shall haue absolute power of temporall things to dispose at his will and pleasure as he seeth to make for the maintenance of his iurisdiction which they vnderstand to be this spirituall good Some and the chiefe of their arguments for this vnreasonable opinion are these 1. The Pope hath both the swords the spirituall and the materiall sword as the Apostles said Luk. 22. behold two swords and Christ answered it is enough he is therefore aboue the Ciuill power which hath but one sword Ans. 1. Bellarm. lib. 5. de Rom. Pont. c. 7. disclaimeth this argument and sheweth that there is no such meaning in that place by the two swords to vnderstand a double power of the Pope but they were two materiall swords in deede which were shewed vnto Christ. 2. and this beeing but a deuised allegorie not expressed in Scripture is of no force to proue any doctrine 2. Bonifacius further vrgeth in the saide place that the Church is superior to the Ciuill state because they receiue tithes of them Ans. 1. We graunt that the Church which giueth spirituall things and receiueth temporall is superior and more worthie in respect of the spirituall things which it giueth but it is not therefore superior in temporall dominion 2. neither were they in the law alwaies superior which receiued tithes for beside the tithes which were giuen to the Levites the rich also reserued a tith for the poore and strangers Deut. 14.28 3. and though this be admitted that the paiment of the ceremoniall tith was a signe of subiection as the Apostle reasoneth for the preheminence of Melchisedeck Heb. 7.5 because that tith was giuen vnto the Levites in the Lords right who were then a type and figure of Christ yet now all ceremonies beeing ceased tithes are giuen vnto the Church not in the name of the Leviticall tenths but as the salarie and stipend of the ministers for their maintenance so that now they are no signe of such superioritie for the hire is giuen to the labourer as well by those that are superiors as inferiors 3. Argum. The Bishops doe annoint kings at their inauguration and doe blesse them but the lesse is blessed of the greater Heb. 7. therefore the Ecclesiasticall state is greater Ans. 1. By this meanes not the Pope onely but euery Bishop which doth annoint the Prince at his coronation should be greater then the Prince 2. he that blesseth by a Propheticall benediction as did the Prophets and Priests which was by the special appointment of God was greater but euery one that ordinarily blesseth is not greater for the subiects vse to blesse their Prince in their vsuall acclamations and this is but benedictio ritualis a kind of rituall no reall blessing which is vsed in such inauguration as an externall complement and matter of solemnitie as so is the annointing which argueth no more a superioritie then the receiuing of the sword from the high Marshall and of the great seale from the Chancelor as the vse was in Princes coronations 4. Argum. The Lord said to Ieremie chap. 1.10 I haue set thee ouer nations and kingdomes to pull vp and destroy which Ieremie was not of the princely race but of the stocke of the Priests therefore the Ecclesiasticall power is aboue kings Ans. 1. The particular and extraordinarie example of one Prophet can be no rule to the Pope 2. and his power was spirituall not in the actuall deposing of kings but in prophecying of their ruine 5. Argum. The Apostle saith 1. Cor. 2. that the spirituall man iudgeth all things but he is iudged of none this spirituall man is the Pope c. Ans. 1. The Apostle speaketh not there of a spirituall man by calling or profession but of one illuminate by the spirit and he is set against the carnall and naturall man such a spirituall man beeing guided by the spirit is able to iudge and discerne all things and he himselfe can not be iudged of those which are carnall 2. such a spirituall man the Pope is not but the man of sinne who sauoureth not the things of the spirit of God but of the flesh 6. Argum. The power of binding and loosing is the greatest power in earth but this power was giuen vnto Peter and his successors therefore the Pope hath the greatest power in earth Ans. 1. The power of binding and loosing by the word of God is the greatest power in spirituall things but not in temporall 2. the Pope hath not this power he bindeth not by the word but by his bulls booke bell and candle 3. if he had this power he should not haue it alone for it was not giuen onely to Peter but to all the Apostles and their successors the Pastors of the Church to whome it is said Matth. 18. Whatsoeuer yee loose in earth c. 7. Argum. Bellarmine thus reasoneth 1. the superior power may command the inferior therefore the Ecclesiasticall beeing superior may command the Politike state 2. and