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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	power_n	principality_n	1,975	5	10.5828	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00916	An adioynder to the supplement of Father Robert Persons his discussion of M. Doctor Barlowes ansvvere &c. Contayning a discouery, and confutation of very many foule absurdityes, falsities, and lyes in M. D. Andrewes his Latin booke intituled, Responsio ad apologiam Cardinalis Bellarmini &c. An answere to the apology of Card. Bellarmine. Written by F.T. ... Also an appendix touching a register alleaged by M. Franc. Mason for the lawfull ordayning of Protestant bishops in Q. Elizabeths raigne.	Fitzherbert, Thomas, 1552-1640.	1613 (1613)	STC 11022; ESTC S102269	348,102	542

power giuen him by the keyes and by his Pastorall commission which doe import authority power Iurisdiction and gouernment 20. Therefore M. Andrews denying S. Peters preeminēce in authority and gouernment denyeth the primacy that the Fathers teach and reduceth it only to a bare name without effect and so doth nothing els indeed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and if we well consider what he saith we shall find that he graunteth not so much as the very word or name of primacy or at least if he do he cōtradicteth himselfe for what are trow you those voculae which he excepteth frō his graunt when he sayth that there is nothing in these places of the Fathers which may not presently be graunted nisi voculam fortè habent c. except some litle word perhaps What litle word I say is that which cannot be graunted Is it not Primatus Caput and some such other words as signifie Primacy Yes truely for no other voculae or voces in those places of the Fathers do so much molest him Neuertheles he hath no sooner excepted them from his grant but he granteth thē presētly saying Non negamus Primatum Petri c. Wee doe not deny the primacy of Peter nor those names which signify Primacy which is a strange kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he wrangleth with himselfe contradicting himselfe notably within the space of two lynes first signifying that those wordes and names are not to be graunted and presently after granting them as no way preiudiciall to his doctrine 21. And to the end wee may vnderstand that he granteth vs nothing but words and names he distinguisheth the same from the thing it selfe which he meaneth to deny and yet so handleth the matter that he doth still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reducing also his denyall to a meer quarrell of words deuised by himselfe and neyther vsed nor meant by vs eyther in wordes or sense for he calleth rem ipsam the thing it selfe which is signified by our primacy terrestrem monarchiam an earthly Monarchy and in another place he also tearmeth it temporalem Primatum a temporall Primacie and this forsooth is that which he denyeth heere and so denyeth no part of our doctrine but a foolish cōceipt of his owne for although we hold and teach that the gouernment of the Church is a Monarchie and that the power thereof doth extend it selfe to temporall thinges in such sort and for such reasons as I haue touched in the first chapter of this Adioynder and handled at large in my Supplemēt yet it neyther is nor can be called temporall or earthly otherwise then as S. Hilary calleth S. Peters iudiciall sentences terrena iudicia when he sayth terrena eius iudicia sunt caelestia his earthly Iudgements that is to say his sentences giuen on earth are heauenly 22. And so I say that albeit the gouernment of the Church may in this sense be called earthly to wit because it is exercised vpon earth yet it is not earthly or temporall but spirituall and heauenly both because it is a spirituall and heauenly power and also because it is guided and directed from heauen by the spirit of God And therefore whereas M. Andrews doth call or rather nickname the Popes Supremacy a Temporall Primacy and his Monarchy an earthly Monarchy because he punisheth his spirituall subiects in their temporall goodes or states he may by the same reason say that S. Peter and S. Pauls power was not spirituall but corporall and temporall because the one of them punished Ananias Sapphira with corporall death and the other strook Elimas the Magician blind deliuered the incestuous Corinthian to Sathan in interitum carnis to the destruction of the flesh and finally extended his power to secular and politicall matters commaunding the Corinthians to appoint temporall Iudges amongst themselues rather then to haue recourse to the tribunalls and Iudgements of Infidells yea M. Andrewes must acknowledge himselfe to be but a meere temporall yea a pecuniary Pastour because in his spirituall Courtes he vseth pecuniary mulcts and other temporall punishments as I haue shewed before in the first Chapter By all this it appeareth that M. Andrews denying not the spirituall but as he tearmeth it the earthly Monarchy and temporall primacy of Peter denyeth nothing els but his owne vayne and idle manner of speach expressing only a foolish fancie of his and a very Chymera that hath no being in rerum natura and so he doth still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is therefore truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a wrangler in the highest degree 23. And to the end this may yet appeare more manifestly I will examine his answers obiections touching another point in controuersy betwixt him and vs whereby we shall also see how notably he wrangleth cauilleth iuggleth and tryfleth and because the matter and his manner of answering will requyre some long discourse I will make it the subiect of the three next Chapters A FVRTHER MANIFESTATION OF MAISTER ANDREWS HIS Tryfling wrangling and fraudulent humour by his Answers to other places of the Fathers concerning Prayer to Saints which he deuydeth into three rankes whereof the two first are examined in this Chapter CHAP. VI. WHEREAS the Cardinall vndertaketh in his Apology to treate of prayer to Saynts because the Apology for the Oath condemneth the vse and practise of it in the Catholike Church M. Andrewes taketh exception to the Cardinall for changing the state of the question and sayth that he fighteth with his owne shaddow because he promiseth to treate de intercessione Sanctorum of the intercession of Saynts wheras that which the King condemneth saith M. Andrewes is the inuocation of Saynts wherin he also noteth this difference that the intercession of Saynts is their worke and the inuocation of them is ours and that the King denieth not that which the Cardinall proueth to wit that the Saynts do pray for vs but that they are to be inuocated or prayed vnto which saith M. Andrews the Cardinall proueth not 2. And he pleaseth himselfe so much with this deuise that he doth often inculcate the same vrging the Cardinall to proue that Saynts may be inuocated yea producing a text of Scripture to proue that none can be inuocated but God for terret nos Apostolus saith he vtcumque vos hominem habetis pro leui c. The Apostle doth terrify vs how light soeuer you make of the man when he asketh this question quomodo inuocabunt eum in quem non crediderunt how shall they inuocate him in whome they belieue not for you perhaps haue found a way how a man may inuocate those in whome you your selues say you do not belieue whereas he to wit the Apostle seemed then to haue found no way Thus saith M. Andrews wherein it is to be noted that one speciall reason why he rejecteth our

the whole Church but because he was Head or supreme Gouernour therof which we may learne euen in Cicero who saith that Est proprium munus Magistratus c. It is the proper office or duty of the Magistrate to vnderstand that he beareth the person of the Citty So he speaking of the chiefe or supreme Magistrate wherby it appeareth that whatsoeuer is giuen to the King as King and Head of the Common-wealth the same is giuen to the Common-wealth wherof he beareth and representeth the person and so in like manner what was giuen to S. Peter as Head of the Church the same was giuen to the Church which he representeth For which cause also S. Cyprian saith that Ecclesia est in Episcopo the Church is in the Bishop and the reason is because the Bishop is Head of the Church as this is true in euery particuler Bishop in respect of the particuler Church which he gouerneth So also is it most truly verified in the supreme and vniuersall Pastour in respect of the whole Church whereof he is Head 5. That this was S. Augustines meaning it is euident by his owne doctrine in other places where he sheweth plainly that S. Peter bare the person of figure of the Church in respect of his Primacy Cuius Ecclesia saith he Petrus Apostolus propter Apostolatus sui primatum gerebat figurata generalitate personam c. Of which Church Peter in respect of the primacy of his Apostleship did beare the person figuring or representing the generality therof For if we respect what did belong properly to himselfe he was by nature one man by grace one Christian and by a more aboundant grace vnus idemque primus Apostolus one he the chiefe Apostle but when it was said vnto him Tibi dabo claues I will giue thee the keyes c. he signified the vniuersall Church Thus saith S. Augustine teaching euidently that S. Peter bare the person of the Church by reason of the Primacy of his Apostleship that is to say because he was the chiefe Apostle which the same holy Father signifieth also more plainly in another place saying Cuius Ecclesiae ille agnoscitur gessisse personā propter Primatum quem in Discipulis habuit Of which Church he is acknowledged to haue borne the person for the Primacy which he had amōgst the Disciples And to the same purpose he saith also elswhere Petrus à petra cognominatus c. Peter taking his name from a Rock was happy bearing the figure of the Church hauing the principality of the Apostleship 6. Loe then for what cause S. Augustine said that when Christ gaue to S. Peter the keyes of heauen pastorall authority to feed his sheep he gaue the same to all the Church to wit because S. Peter hauing the principality or primacy of the Apostolicall dignity and being consequently chiefe Pastor and head of the Church did beare and represent the person or figure of the whole Church So that you see the place which M. Andrewes bringeth out of S. Augustine against the Primacy of S. Peter maketh notably for it if it be considered with the circumstances therof which he cunningly and craftily concealed But in the other place which he citeth out of S. Ambrose he is more fraudulent hauing plainly corrupted the text which as it is in S. Ambrose is very conforme to this doctrine of S. Augustine signifying nothing else but that all the lawfull Pastors in Gods Church receaued their Pastorall authority ouer their flocks with S. Peter and therfore he saith Quas oues quem gregem non solùm tunc Beatus Petrus suscepit sed cum illo eas nos suscepimus omnes Which sheep and which flock not only the Blessed Peter then receaued but as so we all receaued them with him Thus saith S. Ambrose which all Catholikes do graunt and teach in like māner because as I haue said S. Peter representing the person of the whole Church wherof he was head receaued not that Pastorall authority for himselfe alone but also for the Church 7. In which respect S. Ambrose saith very well that all the Pastors of the Church receaued their authority with him though not in equall degree as M. Andrews would haue it who therfore bodgeth into S. Ambrose his text these words of his owne Et nobiscum eas suscepit and he that is to say S. Peter receaued those sheep with vs as if S. Ambrose should meane that S. Peter had no prerogatiue in that point but that he and other Pastors receaued them all alike he with them they with him for to that purpose doth M. Andrewes also alledge the words of S. Ambrose afterwards in a different letter thus Et ille nobis●um nos cum illo oues illas pascendas suscepimus which manner of speach doth indeed inforce a greater equality betwixt S. Peter and other Pastors then the true words of S. Ambrose do import or then he euer did imagine who taught expresly elswhere the Primacy of S. Peter not only aboue all other inferiour Pastors but also aboue the Apostles themselues saying that albeit Andrew was called before Peter yet Primatum non accepit Andraeas sed Petrus Andrew did not receaue the Primacy but Peter yea in another place he proueth it by these very words of our Sauiour which are now in question to wit P●sce oues meas 8. For hauing said that our Sauiour asked Peter thrice whether he loued him not to learne saith he any thing of him but to teach him whom he meant to leaue to vs velut amoris sui Vicarium as the Vicar of his loue he alleageth our Sauiours words to S. Peter to wit Simon the sonne of Iohn doest thou loue me c. Pasce agnos meos feed my Lambes and then shortly after he inferreth thereupon thus Et ideo quia solus profitetur ex omnibus omnibus antefertur and therefore because he alone of all the rest professed his loue he is preferred before them all and after a whyle he concludeth that our Lord asked him the third tyme whether he loued him Et iam saith he non agnos vt primò quodam lacte p●scendos c. And now Peter is commaunded not to feed Lambs with a certayne milke as the first time nor to feed the little sheep as the second tyme but oues pascere iubetur perfectiores vt perfectior gubernaret he is commaunded to feed the sheep to the end that he being more perfect might gouerne the more perfect Thus saith S. Ambrose 9. Wherein it is to be noted that he teacheth 3. things The first that our Sauiour left S. Peter vnto vs as the Vicar or Substitute of his loue that is to say to succeed him in that fatherly loue care of his Church which he himselfe had the second that when our Sauiour gaue to S. Peter the Pastorall commission and authority

the verity of the Christian fayth saying Si●e Deus per seipsum miro modo c. whether God doth worke these things by himselfe in that meruailous manner whereby he worketh temporall things being himselfe eternall or whether he doth the selfe same things by his ministers or whether he doth some of them by the soules of the Martyrs as he doth by men whiles they are yet heere in body or all by Angels whome he commandeth inuisibly immutably and without a body in such sort that those things which are sayd to be done by the Martyrs be done only by their prayers and impetration not also by their operation or whether some things are done by these meanes some by others which cannot by any meanes be cōprehended by mortall men ei profectò haec attestantur fidei c. all these truly do giue testimony to that fayth wherein the resurrection of the flesh is preached 16. Thus discourseth this holy Father acknowledging as you see the imbecillity of mans vnderstanding to comprehend the manner how Almighty God did worke these supernaturall effects although he doubted not of the effects of themselues and yet forsooth M. Andrews must eyther know how Saynts do heare vs or els he will deny that they heare vs notwithstanding the knowne and common experience that the Church of God hath alwayes had thereof to which purpose also it may be obserued that he confe●seth himselfe elswhere that God was wont miraculously to relieue those that prayed at the tombes of Martyrs and yet I am sure he knoweth not how the same was wrought I meane whether God did it by himselfe or by the 〈…〉 of the Martyrs 〈◊〉 by the ministery of Angels 〈…〉 and sometymes by 〈…〉 why then doth he deny heere that Saynt● heare vs because he is not sure how they heare vs So as thou seest good Reader what a wyse inference he hath made with his proinde when he saith proinde a●diant necn● therfore a man is not sure whether the Saynts heare him because he is vndertayne qu● natione audiant compellant●●● by what ●eanes or in what manner they heare him when he calleth vpon them 17. Therefore wheras he saith that our doctrine concerning the glasse of the diuine Essence and the sight of all things therin is more subtill then solid and not ceare ynough to our sel●es it would 〈◊〉 import though it 〈…〉 seeing that we do not thereon ground our doctrine that Saynts heare or know ou● prayers 〈…〉 the custome and practise of the whole Church of God which prayeth to Saynts 〈◊〉 therefore beleeue that they heare vs and partly vpon euident experience of the benefits that by Gods mercyfull prouidence and ordinance men do receiue by them and partly also vpon the conformity thereof to the holy Scripture which teacheth not only that the Angel● in heauen do reioyce at the repentance of sinners which they could not do if they did not knee● it but also that the soules of the iust being glorified 〈◊〉 aequales Angelis equall to Angels and cōsequently haue the lyke knowledge that they haue besids that it is euident in the holy Scriptures that the Prophets of God did see the harts and thoughts of men and know things farre distant from them● Samuel told vnto Saul all that he had in his hart and Eliz●●s being absent saw hi● seruant G●●zi take gifts of 〈◊〉 the Syrian● and discouered also all that which the King of Syria treated in his cabinet Also S. Steuen being on earth did see our Sauiour Iesus Christ on the right hand of his Father in heauen and therefore it were absurd to imagine that the glorified Saynts in heauen could not see or know what is done on earth especially such things as concerne themselues and the honour that is done vnto them for Gods greater glory and the prayers that are directed to them for the reliefe of Gods seruants Lastly S. Iohn in the Apocalyps signifyeth that the Saynts in heauen do offer vp the prayers of holy men on earth which they could not do if they did not vnderstand and know mens prayers 18. Furthermore this doctrine is also grounded vpon the cleare testimony of the Fathers who teach it expressely As S. Athanasius who sayth that the soules of Saynts post mortem in die Iudicij cognoscent omnia shall know all things both after their death and in the day of iudgment and nullus est sayth S. Basil ex hijs qui non singula vbique consideret there is none of these he speaketh of Angels and the soules of the iust who doth not consider euery thing euery where besides that he calleth the 40. Martyrs communes humani generis custodes the common guardians or keepers of humane kind S. Ambrose also saith that Martyrs are prae●ules spectatores actuum nostrorū the gouernour● and beholders of our actions 19. In lyke manner S. Hierom● teacheth that it is written of the soules of the iust in the holy Scripture si quuntur agnum quocumque ierit they follow the Lambe wheresoeuer he goeth● and then he addeth Si agnu● vbique c. If the Lambe ●e euery were therefore it is to be belieued that those also who are with the Lambe are euery where and seeing that Diuels go all the world ouer and by reason of their exceeding great celerity are euery where present shall Martyrs after they haue shed their bloud for Christ be shut vp as it were in a coffer that they cannot get out So he Theodoret also giueth to Martyrs the title of Duces Principes propugnatores custodes hominum c. the Captayns the Princes the defenders and guardians of men by whome sayth he those mischiefs and miseryes which Diuels do inflict vpon vs are auerted from vs. S. Chrysostome calleth S. Peter and S. Paul and Patrons and Protectors of the Emperours Whereupon it must needs follow that those blessed Apostles and other Saynts did vnderstand the actions and necessityes of those whome they protected and defended 20. Moreouer S. Augustine discoursing how the Saynts shall see God in heauen after the resurrection and whether they shall see him with their corporall eyes teacheth by the way that they shall then see all things with the eyes of the spirit etiam vnde sunt corpore absentes euen whence they are absent in body and this he proueth amply by the example of Elizaeus who being absent from his seruant Giezi saw him take gifts of Naaman and therefore sayd vnto him Nonne cor meum in praesenti erat c. was not my hart present with thee when the man came from his Chariot to meete thee and thou tookest the money Whereupon S. Augustine sayth Corde suo ergo se dixit hoc vidisse Propheta c. therfore the Prophet sayd that he saw this with his hart being no doubt admirably helped by Almighty God but how much