Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	church_n	pope_n	vicar_n	3,197	5	10.9896	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03760	Certaine sermons made in Oxford, anno Dom. 1616 VVherein, is proued, that Saint Peter had no monarchicall power ouer the rest of the Apostles, against Bellarmine, Sanders, Stapleton, and the rest of that companie. By Iohn Howson, Doctor in Diuinitie, and prebendarie of Christ-Church; now Bishop of Oxon. Published by commandement.	Howson, John, 1557?-1632.	1622 (1622)	STC 13879; ESTC S104261	94,968	168

in Saint Peter onely of whom we discourse Valentinus accused him of ignorance in the businesse betweene him and Saint Paul Tertul. de Praescrip c. 23. Cont. Marc. l. 4. c. 3. Cyril cont Julian l. 9. infine Galat. 2. but Tertullian defends him Marcion layes to his charge preuarication and simulation which accusation the same Tertullian remoues also Iulian the Apostata condemnes him of hypocrisie whom Saint Cyril confutes to say nothing of Porphyrie Hieron ad Aug. Ep. 39. who vilified Saint Paul as Saint Ierome testifies nor of the Maniches who slandered the Patriarches of the old Testament whom Saint Augustine defends in his bookes against Faustus 11. On the other extremitie the Papists ouer-extoll the fauours and dilate and enlarge the Prerogatiues Cic. which are giuen to Saint Peter in omni genere amplificationis exardent they transforme the Primacie which the Fathers afford him into a Monarchie Bellarmine holds that he was Primus Ecclesiae vniuersalis Monarcha as I haue shewed before and Gretzer he will proue it Gretz defen Bellar. l. 1. c. 8. de Rom. Pontif. and giues him Monarchicall independent fulnesse of power whereupon followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas legislatiua for the whole Church and so consequently coerciua as Suarez proueth They call him The Head of the whole Church The Type of the Church The Lord and Master ouer the Apostles and so acknowledged by them The Vicar of Christ They say that Christ and Peter and the Pope pro vno tantùm Ecclesiae capite reputantur That the Apostles receiued no power of iurisdiction immediately from Christ but mediante Petro. That the other Apostles receiued the power and authority to preach from Saint Peter That potestas clauium was giuen to Peter as to the Head to the rest as to the members That Saint Peter was called in plenitudinem potestatis the other Apostles in plenitudinem solicitudinis That Saint Peter onely among the Apostles was made a Bishop by our Sauiour Christ and the others receiued ordination from Saint Peter That the Pontificalitie of the Priest-hood in the New Testament was originally from Saint Peter and consequently all Orders That Saint Peter had ordinariam potestatem which hee left to his successor the other Apostles delegatam which ceased with them That after his last Supper and before his Passion our Sauiour deliuered the gouernement of his Church into the hands of Saint Peter ne quàm diu Christus esset in sepulchro desolata maneret orbata capite Pastore To conclude all in briefe They say that the power of Saint Peter differed from the power of the other Apostles in fiue things First in modo dandi accipiendi because power was giuen to Peter ordinariè to the other Apostles ex speciali gratiâ and to themselues onely Secondly in officio for Peter was made Christs Vicar the other Apostles had but power legantine Thirdly In the obiect of their power because Peter had power ouer all the Apostles but the other Apostles had not power one ouer another but ouer the people who were subject to them Fourthly in the perpetuity of the power for the power of the other Apostles was personall to themselues only but Peters was perpetuall to him and his successors Fiftly In the very essence of their power for the authoritie committed to the Apostles was potestas executiua or as Thomas calls it authoritas gubernandi according to the Lawes prescribed to them such as our Iudges power is but the authoritie giuen to Saint Peter was potestas praeceptiua as Thomas saith authoritas regiminis which is proper to a King onely 12. These false and imaginarie prerogatiues which the Schoole-men and Iesuites ascribe to Saint Peter Aluarez Guerrero calls aurea Thesaur Christ Relig c. 1. n. 60. and gemmea the gold and jewels in Saint Peters Myter fundamentum totius sacrae paginae totius sacrtiuris Pontificij the foundation of the Popes Canon Lawes and of the holy Scriptures For indeede the Scriptures are not the foundation of them but to these propositions the Scriptures are wrested but the true foundation of them is the Popes Canon Law concerning his Monarchie 13. Thus wee see that the one extremitie hath one qualitie of the Beast which is blasphemare Tabernaculum Dei Apoc. 13.6 eos qui in coelis habitant To blaspheme Saint Peter and the Saints which are blessed in heauen The other extremitie is a qualitie or condition of the horne of the Goate which is Magnificare Petrum vsque ad fortitudinem coeli Dan. 8.10 11. deijcere de fortitudine de stellis conculcare eas vsque ad Principem fortitudinis magnificare To magnifie Peter aboue all the Apostles and his successors aboue all Bishops to conculcate and trample vpon all the lights or starres of the Church and to magnifie Peter with the honour of his Master our blessed Sauiour 15. I affect rather a quality of the Sea which doth medium terrae locum expetere that is Cic. I will runne a middle course betweene both Ne vera laus Petro detracta oratione nostra vel falsa affectata esse videatur And first with the Fathers I will either excuse any infirmitie of his which shall be tolerabile erratum and say with Saint Cyrill Cyril com Iulian. l. 9. that the controuersie betweene Saint Peter and Saint Paul which is mentioned in the Acts and gaue occasion of offence to such as would quarrell was but artificiocissima in illis dispensatio for Non mihi tam bene est Tertul. de Praescrip c. 4. Jbid. c. 23. immo non mihi tam malè est vt Apostolos committam Or with Tertullian Si reprehensus est Petrus conuersationis fuit vitium non praedicationis Or with Saint Augustine Aug. Ep. 9. ad Hieron Jbid. that Saint Peter did Iudaizare Gal. 2. compassione misericordiae non simulatione fallaciae or as hee saith afterward Non mentientis astu sed compatientis affectu as the Fathers mollifie with good reason his other infirmities or else I will make vse of them as Saint Augustine did when hee spake of that great weaknesse of denying his Master saying Hunc intuendo admoneri nos oportet ne homo quispiam de humanis viribus fidat Or say with Saint Basil Basil homil de Poeniten Tertio Dominum Petrus negauit non hoc fine vt Petrus caderet sed vt tu quoque consolationem habeas which moderation the Fathers obserue in all his infirmities but especially Epiphanius in his Booke called Ancoratus Jn argumen Anchor Quia instar anchorae ducit mentem de vitâ salute perscrutantem where it seemeth to be as it were a necessary poynt of the Christian Faith to speake honourably of Saint Peter and to extenuate or excuse his imbecillity and weakenesse 15. Secondly I will grant any

therefore can no way proceede from the Primacie the Monarchie chiefe power remaining in our Sauiour 37. For he is the Monarchicall head of his Church the essentiall head Ipsum dedit caput Omnia subiecit sub pedibus eius Ephes 1.22 Mat. 28.18 Data est illi omnis potestas c. By which Monarchicall power he delegateth all his Apostles alike and makes them gouernours ouer all his Kingdomes They are all Capita but ministerialia capita secundaria capita instrumentalia Saint Peter had but the first place or Primacie among them with such preheminence and prerogatiues as they yeelded to that place The Church hath not two Monarchs for then must they be eiusdem dignitatis which is blasphemie Peter cannot be called Vicarius or Vice-roy or Prorex or Promonarcha for the delegation is alike and equall to all hee is but the first among the Proreges he gouernes not by his owne Lawes but by the Law of Christ or a generall Councell of the Apostles 38. Secondly our Sauiour is the Master-Key the Monarchicall Key Clauis Dauid he alone openeth he alone shutteth hee is the Essentiall Key Clauis coeli all the Apostles are Claues ministeriales claues ecclesiae the Keyes were giuen to St Peter but in the name of them all and in the name of the Apostles neither is the power of all the Keyes giuen vnto them or vnto Saint Peter absolutely and definitiuely for the absolute and definitiue power belongs onely to our Sauiour but he hath promised to binde and to loose that is to make good in Heauen whatsoeuer they shall binde or loose ministerially on Earth as his Substitutes Clem. Epist ad Jacob. fratrem Dom. and Vicars It is well noted that Episcopi vocantur claues Ecclesiae vt rectè dicamus Christum coeli clauem Apostolos Ecclesiae claues per quorum ministerium ad claues coeli peruenire possumus 39. Thirdly our Sauiour is the Monarchicall Rock or foundation of the Church Petra or Lapis in fundamentis Sion Lapis probatus Lapis Angularis Lapis pretiosus Lapis in fundamento fundatus Lapis essentialis Fundamentum primum maximum Aug. super Psalm 86. as Saint Augustine saith Fundamentum fundamentorum the Apostles are ministerialia secundaria fundamenta Saint Peter is not the onely ministeriall rocke or foundation St. Paul saith of them all Ministri estis vnusquisque secundum quod Dominus dedit Ego plantaui Apollo rigauit Dominus dat incrementum It is absurd therefore to thinke that the whole Church is supported or vnderpropt by any of these Rockes or foundations which are all ministeriall Although the name of Peter be vsed and termed the Rocke and the Keyes giuen him yet it was done figuratiuè significatiuè quatenus repraesentauit Ecclesiam they be Saint Augustines termes Petrus quando claues accepit Aug. super Psal 108. Ecclesiam sanctam significauit therefore when he was called Petra ecclesiā sanctā significauit Againe Ecclesiae Aug trac vlt. super Ioh. Petrus Apostolus propter Apostolatus sui Primatum gerebat figuratâ generalitate personam he saith that S. Peter in a figuratiue generality represented the person of all the Apostles as being a Primate not as a Monarch And Saint Hierome saith Hieron l. 1. aduers Iouin Super Petrum fundatur Ecclesia licet id alio loco super omnes Apostolos fiat cuncti claues regni coelorum accipiunt ex aequo super eos Ecclesiae fortitudo solidatur Where then is Saint Peters Monarchie in this equality of power and authoritie You will say then where is his Primacie that Saint Augustine tells vs of Jbid. Why Saint Hierome mentioneth it there Though there be this equality saith he yet proptere à inter duodecim vnus eligitur vt capite constituto Schismatis tollatur occasio that one being constituted the Head or Primate there might be vnity and order in the Church and all occasion of contention for the first place remoued seeing in euery Aristocracie or equality or fellowship one must be chiefe or else there will be contentions and emulations among them and no order established 40. Fourthly our Sauiour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Monarchicall Shepheard the Apostles all indifferently Pastores secundarij ministeriales and there is no doubt but that our Sauiour meant when he saide to Peter 1 Pet. 5.4 Pasce oues meas that Peter himselfe was one of those sheepe as well as the other Apostles for omnes fecit oues suas Aug super Jo. trac 123. pro quibus est omnibus passus and no more a Monarch-Shepheard then the rest were They were all sheepe in respect of the Monarch-Shepheard Christ and all Shepheards in respect of the rest of the Flocke For though those words were spoke to Saint Peter yet the scope and power of them reached to all the Apostles Hoc ab ipso Christo docemur saith Saint Basil Basil de vitâ sclit c. 23. qui Petrum Ecclesiae suae pastorem constituit c. Et consequenter omnibus Apostolis eandem potestatem tribuit cuius signum est quod omnes ex aequo ligant et absoluunt 41. But let our Sauiour and Saint Basil and all the company of holy Fathers conclude what they list Suarez de Leg. l. 4. c. 3. n. 1. yet Suarez he tells you Christum dum indefinitè dixit Pasce oues meas ostendisse Petri potestatem fuisse supremam et Monarchicam etiam super alios Apostolos But Saint Basil said that the indefinite speech Pasce oues meas was consequently vniuersall and included all the Apostles not as Sheepe but as Shepheards vtri creditis 42. But Suarez will proue that he intends Saint Peter onely and him a Monarch And first he would enforce it by authorities from the Canon Law Quae iura valdè bona sunt ad hoc saith Aluarez as namely Dist. 2. c. In nouo Test and Dist 19. c. Ita Dominus and 24. q. 1. c. Cum beatissimus and c. Loquitur and Dist 96. But the latter vsurping Popes are no competent Iudges in their owne cause Secondly hee would proue it by reason and the proper reason indeed and that is voluntas Christi Christs will is that Peter should be a Monarch which if they can proue wee will put it into our prayers and say Fiat voluntas tua and will joyne with them effectually for the performance of it Thirdly hee will make it good in congruitie that hee should be a Monarch Quia oportuit et decuit in Christi Ecclesiâ esse vnitatem mysticam et perfectissimum regimen But that we say is not a Monarchie simply but mixt with an Aristocracie which resembles the mysticall vnitie and regiment in Heauen where there is one Deitie Monarchicall and yet three Persons Aristocraticall equall in power nature dignitie c. and yet the Father hath Primatum ordinis et originis in respect of the Sonne and the holy

44. n. 26. Ad totius mundi principem ciuitatem Princeps Apostolorum mittitur et ad primariam vrbem orbis primus Pastor iure dirigitur and the contents of that paragraph is De Petro Romam misso and that this hath beene and ought to be the true state and forme of gouernement in the Church Vigorius proueth vnto vs at large to whom I remit you 32. And thus much by occasion of the second reason viz. That all the words and phrases vpon which Peters Monarchie is founded are Metaphoricall and Figuratiue and neither expounded by the antient Fathers to implie a Monarchie nor so vnderstood either in the practise of the Christian people or the Apostles themselues all which Stapleton requires as necessarie to proue an Aristocracie and so consequently we require as necessary to proue their Monarchie To which I adde that rule of the Schooles Scriptura symbolica non est argumentatiua firme arguments are not drawne from figuratiue and tropicall speeches except the holy Ghost haue explained them in holy Scriptures or the consent of the Church allowed of them both which are here wanting and so I conclude with another rule of Stapleton Regimen Ecclesiae Ibid. pag. 94. quod ad omnes singulos spectat nunquam in obscuritate vocis alicuius latere potuisse for that which belongs vnto all and euery particular man to know ought to be as playne as Gods commandements Abul super Ios c. 7. q. 64. of which Abulensis giues this rule Nunquam inuenitur in aliquo pracepto dato à Deo modus loquendi Metaphoricus sed aliquando in narrationibus rerum gestarum 33. Thirdly what power and authority soeuer was giuen by our Sauiour which I confesse was great in those words or phrases Petra claues soluere ligare pascere c. was giuen indifferently to Peter and all the Apostles and in them to the Church but they are all originally and Monarchically in our Sauiour for these royalties and prerogatiues proceede not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his fulnesse of power which cannot be imparted to any creature but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his dominion and gouernement of the Church which may be delegated in a certaine proportion and these he conueyed to the Apostles Axiomata sua saith St. Basis Iesus largitur alijs St. Basil hom de Paeniten August super Joh. trac 47. Amb. super Luc. c. 9. Augustine saith Nomina sua St. Ambrose saith vocabula sua Iesus which name importeth his humanity imparteth his honours his dignities his names his offices vnto other Lux est vos estis Lux mundi inquit Sacerdos est facit Sacerdotes Ouis est dicit ecce ego mitto vos sicut oues in medio luporum Petra est Petram facit Quae sua sunt largitur seruis suis 34. But yet he so disposeth his honours dignities and prerogatiues that he both holdeth the Monarchicall power in himselfe as he is man and gouernes the Church in his own person sitting euer personally in the chiefe seate of his Church that is in heauen and no Monarch is resident at once in euery part of his Kingdome and he is present as all other Kings are by his power direction gouernement and officers till the end of the world as other Monarchs are till the end of their liues It is he alone not Peter nor the Apostles nor Bishops nor Priests who maketh perfect and effectuall all the Church Saraments Ipse enim est qui baptizat ipse est qui peccata remittit Tho. cont Gent. c. 76. l. 4. n. 4. ipse est verus sacerdos qui se obtuli in arâ crucis cuius virtute corpus eius quotidiè in altari consecratur and this power is not giuen to the Apostles Abid super Mat. c. 9. q. 30. or Bishops formaliter vt ipsi habeant but ministerialiter vt Christus per illos operetur as Abulensis distinguisheth of the working of miracles Now hee neuer substitutes a Monarch vnder him that was neuer heard of among the Monarchs of the world and maketh contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of power and would implie contradiction or a diuision of the Monarchie and we might say Diuisum imperium cum Ioue Christo Petrus habet that is our Sauiour is Monarch ouer that part of the Church which triumphes in heauen and St. Peter and his successors are Monarchs ouer the other part of the Church which is militant on the earth and if both haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their diuisions as all Monarchs haue neither should our Sauiour exercise any power on the earth Mat. 28. as he is God and man contrary to his promise Ecce ego vobiscum sum vsque ad finem mundi nor St. Peter nor his successors Popes or Bishops should chalenge any power in heauen contrary to that other promise made to Peter and the rest Quaecunque solueris in terris soluta erunt in coelis 35. But our Sauiour keepes his Monarchie entire and sitting personally in that Citie quam inquirimus whether we must all resort in order when wee be called and giue account of our Stewardships he commends the gouernement and the honours and dignities erected in his Church to his Apostles indifferently making them all his Messengers and Embassadors enduing them with the same titles and prerogatiues of ligare and soluere and pascere of being the rockes and foundations of his Church of keeping the keyes c. All which power and authoritie he made entire and indifferent to all his Apostles and to all Bishops their successors as is confessed at least consequently by them all De visib Monar p. 16. 108. I will instance onely in Sanders Episcopi omnes saith he per totum mundum non minùs sunt Episcopi quàm summus Pontifex nec aliam Episcopatus naturam sed eandem prorsus cum illo tenent which is to say seeing they chalenge Episcopall power but from St. Peter Apostoli omnes non minus sunt Apostoli quàm sanctus Petrus nec aliam Apostolatus naturam sed candem cum illo habent If they were all Apostles alike or Bishops alike if the nature of their Apostleship be not different if they haue one and the selfe-same Apostleship they haue one and the selfe-same power which is inherent and naturall to the Apostleship which cannot hold true if St. Peter were their Monarch for it is absurd to thinke that the Optimates in a Monarchie should be of the same nature and power that the Monarch is All these titles and powers ligare soluere pascere confirmare habere claues esse fundamentum to binde to loose to feede to strengthen to haue the keyes to be a foundation or a rocke are delegated alike to all the Apostles and depended not vpon the Primacie which is a thing naturall not supernaturall in the Church as those honours and prerogatiues are and