Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	earth_n	militant_a	5,036	5	12.4963	5	true

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

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

Colos 2.8 36. For they will proue the gouernment of the Church to be Monarchicall by certaine phylosophicall propositions deceitfully vsed As that there is a Primacie among the Starres Sanders l. 1. c. 5. That there is a Principalitie among the Elements c. 6. That amongst Plants and Trees there is primum aliquid c. 7. That in all liuing creatures there is found one member which gouernes the rest ex vi naturae c. 8. That Birds which flie together haue one Chiefe c 9. 37. Againe Entia nolunt malè disponi and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho. 1. q. 103. ar 3. Tho. cont Gent. l. 4. c. 76. as Thomas saith out of Aristotle Metaph. l. 2. Againe Optimum regimen m●iltitudinis vt regatur per vnum as the world is by God Tho. cont Gent. All which and a number the like philosophicall reasons either enforce onely a Primacie or if a Monarchie yet a Monarchie onely in temporalibus in particular temporall States to be the best State entended by nature which we deny not 38. But the spirituall gouernement doth not paralele or participate with the temporall in the forme thereof and therefore where Sanders saith Sanders l. 1. c. 3. Vnus est Deus conditor gubernator omnium ergo Ecclesiasticum regimen est Monarchicum and if wee deny it and maintaine an Aristocracie then hee ceaseth not Criminibus terrere nouis Virgil. and threatens vs that we doe fauere multitudini Deorum aut duobus tribusue principijs quae Marcion Lucianus Manichaeus atque alij haeretici ponebant and where Bellarmine concludes Bellar. de Rom. Pont. l. 1. c. 4. Monarchia simplex in imperio Dei locum habet ergo Monarchia est optimum regimen and so best fitteth the Church for as Sanders saith Vt aliquid in rerum naturâ excellens praestans fuerit quo Christus Ecclesiam suam non exornarit id nunquam concesserit is qui sano iudicio praeditus sit and whereas Bellarmine saith Bellar. de Rom. Pont. l. 1. c. 4. that if a man deny this his philosophicall argument he seeth not how we can escape the errors and heresies of Marcion and the Manichees and the heathen Poets c. That they all their conspiracie may perceiue that Non me ista terrent Cicero quae mihi ad timorem proponuntur these Bugge-beares fright me not I will here ioyne issue with them and acknowledge that gouernment to be requisite and setled in the Church which is found in heauen and yet that Aristocraticall Tho. cont Gent. l. 4. c. 76. 39. My first rule shal agree with Thomas Ecclesia militans ex triumphanti per similitudinem deriuatur and for this time I admit of his reasons namely that of the Church vnder the Law it was said to Moses vt faceret omnia secundum exemplar ei in monte monstratum and of the Church vnder the Gospell Saint Iohn saith Apoc. 21.2 Vidi ciuitatem sanctam Ierusalem descendentem de coeló that is as Aquinas interprets it the manner of gouernement of the Church militant both vnder the Law and vnder the Gospell resembles the gouernement which is in heauen in the Church triumphant but in the Church triumphant one onely gouerneth who gouerneth also the whole world namely God ergo in Ecclesiâ militante vnus est qui praesidet vniuersis namely the Pope and so the gouernement of the Church is purely Monarchicall 40. But Thomas and his followers Sanders Stapleton Bellarmine should haue remembred that wee are not heathen but Christian Philosophers and that as there is a Monarchie in heauen in respect of the one God-head so in respect of the three persons it is an Aristocracie three Persons gouerning all aequales per omnia August de temp fer 191. naturâ voluntate potestate aeternitate substantiae as Saint Augustine saith and yet the Father hath primatum ordinis originis in respect of the Sonne and the holy Ghost who yet are all aeterni aborigines as I may say so that as there is found in heauen a Monarchie cum personarum multiplicatione so there is found an Aristocracie in the persons with an vnitie in the God-head 41. And according to this forme and patterne is the gouernement of the militant Church Si summis conferre minora licebit for as there is but vna Ecclesia one vniuersall Church so there is but Episcopatus vnus onely one Bishopricke in that one vniuersall Church and that indiuisus not diuided Cypr. de vnit Eccles c. 4. as Saint Cyprian hath it as there is vna Deu as in heauen and that indiuisus yet there is a multiplicity of persons that is of Bishops all of one equall power and authority and dignitie in the particular Churches of that same one Bishopricke as a Trinitie of persons is found in heauen in one Dietie 42. This one and vndeuided Bishopricke Cypr. ad Anton. Epis in that one Church which Saint Cyprian calls traditionem Dei an olde tradition euen from God himselfe hath the whole world for the Territorie Prouince or Diocesse and euery Bishop hath full and equall power in the whole Bishopricke though by Ecclesiasticall constitutions euery one be limited to his seuerall Prouince or Diocesse and so seeme to haue power but in a part of it but yet as Saint Cyprian saith a singulis in solidū pars tenetur euery Bishop so holds a part as that he hath interest and full power in that whole Bishopricke which spreads ouer the whole world 43. Which appeareth both by the first institution when our Sauiour said to his Apostles in generall and to euery of them in particular that is to Bishops as Saint Cyprian Saint Ambrose Mat. 18.19 and Antiquitie holds it Euntes docete omnes gentes Goe and teach all nations and also by continuall practise for though now for orders sake and by Ecclesiasticall constitutions euery Bishop bee limited to his part or seuerall Diocesse yet that this part is held notwithstanding a singulis in solidum so as hee hath an interest in the whole is manifest by this that though he be bound by Ecclesiasticall Lawes sedere to sit downe and take vp his Seate or Sea in one definite place yet if hee be disposed or commanded for the good of the Church Ire docere alias gentes to goe and teach other nations according to his originall commission hee may performe his Bishoply power with effect wheresoeuer hee liues in the whole world which argues that the whole Church in solidum is his Territorie L. extra ff de Iuris omn. Iud. for no mans power stretcheth beyond his own territorie and therfore the Ciuilians say Extra territorium ius dicenti impunè non paretur 44. So that howsoeuer this vnus Episcopatus seeme to be diuided ab extra euery Bishop hauing a part distinct by himselfe which may make it seeme many Bishoprickes yet ab intra euery

Ghost and yet is no Monarch in respect of them but all three are one Monarch ouer all creatures As in the Church there is vnus Episcopatus Vide plura one onely Bishopricke and yet many Apostles and many Bishops of equall power and authoritie and among them one hath Primatum ordinis because Exordium and ordo must be ab vnitate but that one is no Monarch in respect of his fellow-Bishops but all joyntly make one Monarch in respect of their inferiours the Priests and people And therefore Suarez conclusion is false Instituit Ecclesiam per modum Monarchiae supremā potestatem vni contulit ad quam Petrum elegi● for we say with Saint Cyprian and reuerent antiquitie Non vni dedit sed vnitati not to Peter but to them all as to one person among whom Peter was first or Primate 43. I could adde that our Sauiour is the Arch-builder or Monarch-builder Aedificator primarius essentialis the Apostles were aedificatores primarij ministeriales operarij materiarij adiutores Dei as his Ministers and Seruants all the Apostles plant and water Christ himselfe giues the encrease not Peter who is fellow-labourer with the rest For the power which our Sauiour hath giuen him or them they haue not formaliter but ministerialiter vt Christus per ipsos operetur And for that reason also Christ is called the Great Gate the essentiall Gate the Apostles ostia ministerialia and Saint Peter is not the sole Porter of heauen And why are they called Gates saith Saint Augustine viz. Quia per ipsos intramus in regnum Dei praedicant enim nobis cum per ipsos intramus per Christum intramus Aug. super Psal 86. Ipse est enim ianua cum dicuntur duodecim portae Ierusalem vna porta Christus duodecim portae Christus quia in duodecim portis Christus 44. Thus wee see that omnia axiomata Christi as St. Basil calls them omnia nomina vocabula all those supernaturall powers which are giuen for the building of the Church are giuen indifferently to all the Apostles St. Peter hath not so much as his Primacie by them the Apostles haue them omnes ex aequo much lesse doe they inferre or confirme a Monarchie to him or his successors 45. Fourthly Kingdomes and Monarchies are not got by consequents for this is a rule in the ciuill Law Argumenta à maiori vel minori in his quae sunt meri Imperij non valent such arguments are not in force where merum Imperium is delegated which kinde of gouernement is without Iurisdiction for merum Imperium and Iurisdictio are two seuerall branches of a Monarchie and each may be delegated without the other The reason of the rule is this Quia ea quae ex mero Imperto proficiscuntur L. 1. §. Qui mandata D. Offic. eius cui mand non per consequentiam sed per legem nominatim dantur they are giuen by expresse words of a Law and are not to be chalenged by any consequent 46. Now power or gouernement Imperium as they call it was giuen nominatim by expresse words and by Law and the Prince or Monarch prescribed quatenùs exerceri debuit he prescribed certam speciem modum formam and therefore all things which were Imperij did not concurre in one Magistrate but part was giuen to one and part to another L. inter poenas D. Iurisdict relegat● As for example the Consul had Ius gladij not Ius relegandi Praesides or the Presidents had Ius gladij and Ius damnandiin metallum but they had neither Ius deportandi nor confiscandi so that it is no good consequent Habet ius gladij ergo Ius damnandi in metallum though it be a lesse punishment or Habet ius gladij ergo Ius proscribendi or multam dicendi Hee hath power of the sword therefore hee hath power to banish or proscribe or to fine a man 47. Now let vs consider what this Monarch-Shepheard this great and Monarch-Bishop our Sauiour Christ Iesus delegated or imparted to his Apostles and we shall finde that he delegated not or commended any temporall things to them by word or by writing not Ius gladij or any such power as is forenamed Ioh. 18.36 Regnum meum non est de hoc mundo No it was a supernaturall Kingdome and the power hee gaue and those gifts he imparted were supernaturall 48. For the Church is not a politicke but a mysticall body distinguished as I may say Formally from a politicke bodie ordained and instituted to a diuers end viz. to supernaturall felicitie vnited with a diuers bond namely the vnitie and bond of faith exercising diuers and distinct actions as those that pertaine to the honour of God and sanctifying of our soules which cannot bee done without certaine power supernaturall imparted to it and the chiefe magistrates by the chiefe Monarch supernaturall Cont. SVAREZ de leg l. 4. c. 2. n. 7. 49. Which power is giuen by consecration of that person which is consecrated and euer requireth and presupposeth orders and consists in the very ordination and is giuen by it not by any election or deputation made by the wil of man but immediately from Christ himselfe by vertue of his first institution For our Sauiour setting downe the honour of a Bishop and disposing or ordering the gouernement of his Church as St. Cyprian tells vs in the Gospell saith to Peter Mat. 16.18 19. Ego tibi dico quia tu es Petrus I say vnto thee that thou art Peter and vpon this rocke I will build my Church and the gates of hell shall not preuaile against it And I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde on earth shall be bound in heauen Inde from hence saith St. Cyprian from this time forward per temporum Cypri Epist 27. ad Lapsos successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit the ordination of Bishops and the gouernement of the Church comes downe along to vs by course of times and successions Vt Ecclesia super Episcopos constituatur omnis actus Ecclesiae per eosdem Praepositos gubernetur That the Church should be setled vpon the Bishops and all the actions of the Church should be ordered by the same gouernours And the Apostles were called to higher orders then the seauentie two Disciples and that appeares because Matthias who according to Epiphanius Epiphan haere● 20. was one of the seauentie two Disciples was called from the lower order into Iudas his place which was an higher order Episcopatum eius accipiat alter Accipiat is an argument that he had it not before and that ordination was a collation of a new power by which he became superiour ouer those that were before of his owne order being onely Priests And this supernaturall power seemeth to be a certaine character impressed in euery Bishop and hath not ioyned to it

particular part a singulis tenetur in solidum by the first institution and euery one hath power in the whole as it is vndeuided indiuisus and continues for euer Episcopus vniuersalis Ecclesiae a Bishop of the Church vniuersall 45. Now as that one Monarchie in heauen hath not the denomination in respect of any superioritie which is found among the Persons in the Trinitie the Father the Sonne and the holy Ghost who are that one Monarch of the same power and essence c. but is so called in regard of the world and coelestiall and terrestriall creatures which are subiect to them so this one Bishopricke is not Monarchicall in respect of any superioritie among those persons or Bishops which are all equall in power and degree and make all but one Bishop and supreame gouernour vnder Christ of his Church but in regard of inferiors Priests and people which are subiect to them 46. And yet as in the equalitie of persons the Father the Sonne and the holy Ghost which are all one God there is found primatus ordinis in the Father which is Aristocraticall so in pari consortio honoris dignitatis of all the Bishops of the Church which make all but one Bishop of that one Bishopricke for as Saint Cyprian saith Cypr. Non ignoramus vnum Episcopum in Ecclesiâ catholicâ esse debere there is found of necessitie primatus ordinis as in euery Aristocracie because ordo or as Saint Cyprian saith Cypr. de vnit Eccles Exordium ab vnitate proficiscitur which exordium the Fathers affirme to haue beene in Saint Peter 47. If this my breuitie in this maine point breede any obscuritie and so doth not satisfie some intelligent Auditor by reason of the diuersitie of opinions concerning the first institution of Bishops I will enlarge it in the proper place when I speake of the Primacie thus much was said by Anticipation and by occasion of that philosophicall argument proposed by Thomas and pursued by the Iesuites for the Popes spirituall Monarchie 48. Which argument resembleth that of some Ciuilians and Canonists to proue the like absurditie in the temporall state Barthol in Extrau ad Reprimen Glos in cap. per venerab viz. That the Emperour is the Monarch of the whole world as Bartholus hath it and the glosse who alledge these reasons which Sanders and Bellarmine haue borrowed from them for Illorum sunt omnia quae delirant Iesuitae as thus Non est credendum quin Deus instituerit in orbe optimum genus gubernationis because it is said Psal 103. Omnia in sapientiâ fecisti sed illud est Monarchia which resembleth the coelestiall gouernement ergo Imperator est orbis Monarcha 49. Againe quae sunt praeter naturam debent imitari naturalia at in naturalibus semper vnus Rector in corpore cor in animâ vna ratio ergo in orbe vnus Imperator sicut vnus Deus and other the like reasons which are applied to the Pope in the selfe-same termes mutatis mutandis changing the Emperour for the Pope and the world for the Church 50. But I conclude briefly of the Popes spirituall Monarchie ouer all the Church as Franciscus a Victoriâ doth of the Emperours temporall Monarchie ouer the whole world notwithstanding all those reasons acknowledged by him Fran. Victor relec 5. de Indis Haec opinio est sine aliquo fundamento and therefore we may safely contemne the one of the Pope as Victoria the great Master of the Spanish writers doth the other of the Emperour without danger of Marcionisme Lucianisme Porphyrianisme and Heathenisme and such terrours and monsters of heresie as they pretend to vs. 51. And thus much of the second diuerticle or by-path to error which Bellarmine vseth to seduce his Readers Colos 2.8 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would adde more if I might not offend your patience Bern. but Breuis dies cogit breuiorem sermonem this being one of the shortest dayes of the yeere requires a short Sermon I will therefore conclude beseeching him Aug. sine cuius luce non est veritas without whose illumination we cannot walke forward in the way of truth nor returne from the way of error that it would please him to leade into the way of truth all such as haue erred and are deceiued and so to direct our footsteps that we seeing what is light and truth may by his light finde out also what is not truth and so eschew it to the edifying of his Church the discharge of our duties and the saluation of our soules which God grant for Christ Iesus sake to whom with the holy Ghost three Persons and one God be ascribed all honour praise c. Amen FINIS THE FOVRTH SERMON 1. YOu haue heard of two sleights that Bellarmine and his fellowes vse to deceiue their Readers tertium fraudis diuerticulū his third by-way is 2 Cor. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be transfigured into the Apostles of CHRIST And how is that done Vincent Lirin tells vs Vin. Lirin c. 37. Proferebant Apostoli diuinae legis exempla proferunt isti the Apostles alledged the Scriptures to prooue their true doctrine and so doe they to establish their false Monarchie which hath euer beene the practise of false Teachers whom the Apostle calls operarios subdolos scripturis malè interpretatis errores suos astruere 2 Cor. 11.13 to fortifie their errours by Scriptures misse-interpreted by which sleight Satan did transfigure himselfe into an Angel of light both when he deceiued our first parents and when he assaulted our Sauior Christ For both he and his Ministers know full well by their long practise and good successe in it Nullam esse ad fallendum faciliorem viam quam vt vbi nefarij erroris subinducitur fraudulentia ibi diuinorum verborum praetendatur autoritas that there is no such ready way to deceiue the simple as to pretend the authority of Scripture fraudulently to vnderlay a nefarious errour 2. This therefore is the third sleight to abuse many Scriptures for confirmation of this Monarchie so long vsurped and of late yeares as it seemes by common errour established as iust but such is the nature of truth Greg. Naz. Quae vt Esdrae sic mihi potentissima videtur which seemes to mee as heretofore to Esdras to be most powerfull that they euer fayle in their conclusions and instead of a Monarchie which they affirme they proue a Primacie which we deny not 3. To this purpose and with this euent or to little or no purpose are two twenty Scriptures alledged by number Cic. and yet in tanto conuentu nulla est quae rationem numerumque habeat amongst so many there is none that hath either weight or reason for though the Bookes are De Romani Pontificis Monarchia Petri yet he confesseth his proofes to reach but to a Primacie and he cannot be so ignorant or with any