Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	church_n	heaven_n	loose_v	1,829	5	10.6656	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10444	The third booke, declaring by examples out of auncient councels, fathers, and later writers, that it is time to beware of M. Iewel by Iohn Rastel ...	Rastell, John, 1532-1577.	1566 (1566)	STC 20728.5; ESTC S105743	190,636	502

And how is that It foloweth Loquitur Dominus ad Pe●rum c. Our Lord speaketh to Peter I tel thee saith he that thou art Peter and vpon this Peter or Roc●e I vvil builde my Church and the gates of hel sh●lnot ouercome it Vnto the vvil I geue the keyes of the kingdome of Heauens and those thinges that thou shalt bind in earth shal be boūd in the heauens also and vvhat soeuer thou shalt loose vpon earth shal be loosed also in the Heauens And vnto the same Peter after his 〈…〉 my sheepe By these wordes then it is manifest what is Original Head and Doctrine of our heauenly Maister that is to the forsaking of which Sainct Cyprian imputeth the Proceedinges of the Diuel and of Heresies Uerely no other than that which our Sauiour by the foresaid expresse Scriptures gaue to S. Peter But now heere ariseth a grea●● doubt and question that S. Peter can not wel be the Heade because euery one of the Apostles was as great in Power as he And this in deede is the Argument that M. Iewel maketh out of S. Cyprian against the Supremacie Which if Sainct Cyprian hadde not espied and Answered then should M. Iewel easily be pardoned But now what an intolerable kinde of soule dealing is this to take an Obiection out of an Olde Father and either for Hast. Or Negligence Or Craftines Or Desperatnes to let go the right answer vnto it For concerning the Obiection Sainct Cyprian thus withstandeth it saiyng And although he gaue after his resurrection lyke povver vnto al his Apostles c. yet to declare vnitie he desposed by his Authority the Original of the same vnitie begining of one By the Obiection then it scemeth that no more accompt should be made of S. Peter then of the vest of the Apostles which seuerally was as greate in power as he But by the Aunswere made with this Aduersatiue Tamen Yet it is manifest that notwithstanding the equa litie among y ● Apostles S. Peter yet was y ● First and the Head among them For Christ disposed by his Authoritie saith S. Cyprian the Original not of vnitie as you mangle it M. Iewel but of the same vnitie which vndoubtedly was in the Apostles beginning of one which is S. Peter As in the Sentence folowing more manifestly appeereth to the further opening of S. Cyprians right meaning and your false dealing For the one halfe of the Sentence is this in deede the rest also of the Apostles vvere the same that Peter vvas endevved with like fellovvship honour and povver This half M. Iewel you rest vpon and build your Conclusion that one of them had no more Priuilege than an other And why interpreted you no further Is the sentence or Sense thinke you at an ende when you haue your purpose Doth not S. Cyprian Interpret Correct Amend or Determine it with an Adnersatiue yet saying least any mā should through his former words set lesse by S. Peter or his Chaire But yet the Original commeth from v●itie that the Church may be shevved to be one And what other thing is this to say but that notwithstanding it to be true that the Apostles were endewed with like honour power as S. Peter was yet no manne ought to gather heereof that there was no Order among them Or that one Bishope now hath as large and absolute Authoritie as an other But this rather must folowe that because schismes and Heresies doe grow apase vvhere no Original or Head is sought for or regarded And because it should be perceiued that the Church is One in that it cōsisteth of one Head vnto whome al the rest were they neuer so high or felow like must be refer red therefore Christ by his Authoritie disposed the Original of that vnitie ● endewed S. Peter with a singular Prerogatiue that he shoulde be that One in the Church from whom whosoeuer departed should not be of the Church And note wel the Cause why the beginning must rise of One vt Ecclesia vna monstretur that the Church might be shevved to be one Why Should it not be One though in euery Diocese through the world euery seueral Bishop were Chief therein No surely by S. Cyprian it should not be But in that the Head therof is but one the vnitie of her doth folow necessarily How doth it folow Mary Whosoeuer holdeth not with this Head he is not in the Church and so must none remaine within her but the Catholike obediēt Christians How cā they but agree then al in one Head if they mind to cōtinue in y ● Church wheras y ● departure from h●m is to take an other Church bisides that whose special marke is Vnitie in one Head This conclusion then standing that S. Peter was set by the Autoritie of Christ in the first place was that no special Priuilege trow you Or was he First to that intent ōly that in reckening vp the Apostles men should know where to begin Or that in their meetings together he should sitte first Or speake first Or subscribe first How simple things are these for the wisedome of God to think of And how litle auailable to the preseruing of the Churche in Unitie if no further Preeminence were geuen him And againe if the B. of Romes authoritie now as S. Peters was then were of no more force yet beeing of so much if other would sit before him Or speake before him in any Councel should they not be Offenders against the ordinance of God How can it be otherwise whereas he appointed by his Authoritie the Original of Vnitie to begin of One Suppose then that some one transgresseth this order who shal reproue him If none how vnreasonable is it to set a law and not to include therby an authority to punish the transgressor of the Law If any who more worthy of that Office then the Chief Bishope Ergo there was in S. Peter a proper Authoritie ioyned to that dignitie of his first place which M. Ie. graūteth vnto him by which he had power to cōtroll them y ● should or wold ●esist that Primacie of his in how smal thing so euer it consisted And if there were such Authority Ergo some special P●●●lege of Binding or Losing which no other of the Apostles had Except ye wil be so mad as to thinke that in cōtrolling of a fault committed against any Excellent Person his Inferiour should be Iudge in the mater and bind or loose at his wil or discretion I leaue it therefore as most manifest that notwithstanding the Apostles were equal in felowshipp of honour and power ▪ with S. Peter yet the Original of 〈◊〉 was appointed by our Saluiour himselfe to begin of S. Peter only and none other And this his preeminence make you it as litle as you can requiring A Proportional Authoritie to be graunted vnto him for the defense therof against al disdaine or disobedience that might be procured or

vsed against it he had without al doubt some Prerogatiue of Iurisdiction aboue any other and by Consequence some more power then the rest of the Apostles bad And this I speak with the least because our Aduersaries be contentious knowing in dede y ● if I would presse thē further with this Testimonie of S. Cyprian they could not honestly denie but such a wisdome of God and prerogatiue of S. Peter was expressed in erecting one Head and beginning as should keepe the Church in vnitie And be a sure and certaine way for al them to take whiche liue in danger of heresies Which can not be so meane a thing as to sit first only in a place or speake only before other without further superioritie aboue other but enough is alreadie said both to de clare y ● trueth of S. Cyprians words the falsehoode of M. Iewel in abusing them Origene abused Origene saieth An ver● soli Petro c. What hath Christ geauen the keies of the kingedome of heauen vnto Peter only and shall no holy man els receaue them This saieng To thee vvil I geue the keies of the kingdome of heauen is cōmon also to the rest To whom the rest Uerely to euery good man which shal haue it reueled vnto him that Christ is the sonne of the lyuing God How thinke you then M. Iewel hath euery good and Faithfull Christian in the world as great as special authoritie as S. Peter If it be so how doth S. Paule say that God hath apointed in his Church first Apostles then Euangelistes Thirly doctours c. How saith he in an other place that Christ hath geauen to his Church some to be Apostles some Prophetes other Euangelistes and other to be Pasteurs and Doctours Or how is not the Subdeacon as great in authoritie as the Priest and the Priest as the Archebishope Yea the common laie men or women stedfastly confessing Christ how haue not they y ● Reies of y ● kingdome of heauen in their hands euen as the Apostles or S. Peter himself had For Origene pronounceth without exception that to haue the keies of the kingdome of heauen is promised to al that haue it reueled vnto them that Christ i● the Sonne of the Liuing God If therefore this sense can not stand we must ▪ of necessitie seke an other And consider in what sort Origen saith the keies of the kingedome of heauen to be geuen not only to S. Peter but to the rest also of good godly men But nothing more easy to be found For Origen y ● place as his maner is gathereth a mystical or moral sense of the literal and plaint historie Not by denying the Historie but by applying it to edificati● Like as● Paul writing vnto the Galathians declaring vnto thē y ● the two sonnes of Abraham the one borne of Agar y ● seruant the other of Sara the free womā signified the two Testamentes meant not to make vs beleue that there was not such a man as Abraham is described to haue ben or that such real and corporal promises were not made vnto him as the Scriptures doe testifie but out of the Literal historie he gathereth a mystical sense knowing that vnto the Fathers of the old law al things chaunced in figures the Trueth of which is reueled by Christ vnto his Church Now that Origen doth so as I do say it is plaine by his owne words For after he had shortly go●e ouer y ● text of Christs questiō to his Apostles vvhō do men ●ar the sonne of mā to be the Apostles answering thervnto then entring as it were into a new mater leuing y ● historie y ● he might come to y ● moralitie he saith Fert assis autē quod Simō Petrus respōdēs 〈◊〉 Christus filius dei 〈…〉 Thou art Christe the Sonne of the lyuing God If vve shal likevvyse saie as Peter did being reueled vnto vs not of fleshe and blud but of the light vvhich lighteth our hart frō the Father vvhich is in heauē vve also are that vvhich Peter vvas c. And afterward he saieth that if we confesse as Peter dyd it shall be saied vnto vs Thou arte Peter and so furth as it foloweth in the Gospel So that the Church is builded vpon euery such good man and the keies of the Kingdome of Heauen are geauen vnto him and the gates of hel shal not preuaile against him And againe if any man say to Christ Thou art Christ the sonne of the h●ing God Non ex carnis a●t sanguinis reuelatione sed patris qui in coelis est consequetur ea quae dicta sunt vt euangelij quidem scriptum habet ad illum Petrum vt ver● docet illius spiritus ad quemuis quit alis factus ●uerit qualis erat ille Petrus That is If any say to Christ thou art the sonne of the lyuing God not by reuelation of flesh and bloud but of the father vvhich is in heatē he shal attain vnto those things vvhich as the vvriting of the Gospel hath it vvere spoken of to that Peter but as the sprite of him or thereof teacheth vnto vvhomsoeuer you vvil vvhich shal be made such a one as Peter vvas It is plaine then by these wordes of Origene that he setteth a difference betwene the Literal sense and the Spiritual And that according to the text of the Scripture Thou art Peter was spoken vnto that singular Apostle S. Peter But according to a Mystical or Spiritual sense it is and may be spoken vnto any good and Faithful Christian. Yet euery one of them shal not be an Apostle Or haue power to forgeaue sinnes or exercise Iurisdiction This is therefore much to be noted and to be abhorted in M. Iewel He taketh the wordes of A Doctour which in the Doctours owne sense are true and godly and draweth them to his owne Interpretation in which they are moste false vnreasonable So haue rebels don hertofore as y ● rebels of Iermanie saing out of the Scriptures Bretherne ye be ●alled 〈◊〉 libertie and gathering thervpon that 〈…〉 The greater is M. Iewels fault which knowing except he haue vtterly lost his wi●re that it is to the present daunger of the common Reader to haue the words of any Doctour alleaged vnto him without the plaine declaration how they are taken doth for al this suffer yea teach him to beleue that Literally which is true only mystically or morally As that S. Peter had no greater Priuilege than any other because after a spiritual vnderstanding it is said vnto euery one that confesseth Christ accordingly Thou art Peter After which rate our Ladie only should not be the singural and natural Mother of Christ because whosoeuer doth y ● wil of his Father is his Mother S. Cyril abused S. Cyril saieth Apostolis eorum in Ecclesijs Successoribus plenam concessit potestatem Christ gaue ●ul power

he He turneth his forme of speach and vnderstanding wel inough the Pride and Malice of our corrupte nature he maketh his Oratours and Interpretours to bring the selfsame wordes which in dede haue s●rength of Christ only out of y ● mouthes of spiritual Persōs Bishops or Priests And deuiseth that they shal vtter them in their owne persons as in exāple 〈◊〉 maketh the Pope to say Whose synnes I forg●●e they be forgeuē Whose synnes I ret●ine thei be reteined Which because it is Proudly Arrogantly spoken it is easy to make him contemned which taketh s● c●eeding much vpō him and to bring the Office Authority it self into disecredite b●cause it agreeth not with the nature i●firmitie of the persons to speak so bigly and to performe it accordingly Concerning then now y ● Glose of which M. Iewel speaketh if in dede it be there found that Al Power is geuen to the Pope as wel in heauen as in Earth yet to make the Pope speake it in his own person Al power is geuen to me as wel in Heauē as in Earth it is spirefully wickedly turned But let vs see the Glose it s●lfe whether it hath that Sence which M. Iewel gathereth thereof For touching y ● forme of word● it is manifest that they are not to be found there as spoken in the firste person The question whiche the Glose moueth is this Whether the Spirituall povver ought to Rule the Tem●orall And it seemeth saieth the Glose that no wherevpon he bringeth in certaine Arg●●entes for the Temporall against the Spiritual Iur●s●iction but afterwardes be dissolueth euery doubt obiection laieng this one Argument for a ioundation Christ com●●tted his ●●arshipe 〈◊〉 the big●est Bishope But all povver vvas geauen to Christe in Heauen and in Earth Mat. 28. Ergo the highest Bishop vvhich is his 〈…〉 this ●ovver And what is the thing nowe that M. Iewel in this place doth mis●yke Or what Sense gathereth his vnderstanding hereof M●ry syr of this place he concludeth the Po●e to saie Al power is geauen to me as well in Heauen as in Earth But the Glsse M. Iewel concludeth not so For ac●●●ding to the mater whiche is vroponed the 〈◊〉 of th● Conclusion must be ordered Of the Spiritual and Temporal 〈◊〉 here in earth the Glos● 〈◊〉 It speaketh also of the gouernement as it parteineth to one that supplieth the place of Christ on Earth and not as it is enlarged to heauen That visible man shou●d be left after the depart●re and astension of God and man to gouerne that visible Church which consi●teth of men It is so Comfortable and Reasonable that Faith Order and Peace without it could not wel haue ben kept But to make any man liuing yet on earth A Doer and Officer concerning the Tri●●phant Church in heauē where Christ himself is in his person so present that he vseth not a Uicare that is absurde and vnlikely and with this M. Iewel chargeth the Pope that he should Open his mowthe awyde and saie al power is geauen to me as well in Heauen as in Earth Which Conclusion is not vttered nor intended in the Glose No saie you doth not the Glose vp●on this text of the Scripture spoken of Christ al power is geauen to me in Heauen and in Earth Doth it not infer that the ●igh Priest his Uicare on earth hath the 〈◊〉 it speaketh not of the same but of 〈◊〉 power And this power is meant not generally of all power that Christ hath but of that whiche is proponed in the question that is the Spiritual Temporal power here in Earth As if he should more plainely haue concluded Al povver both in Heauen and Earth is geauen to Christ Ergo that in Earth Againe the highheste Bishope hath Christes place and Rome in Earth Ergo he hath al povver in Earth Ergo the Spirituall povver ought to Rule the Tem●oral The weake brother in Faith and witte maie replie If the Pope haue as much power on Earth as Christ It wil folow that Christs power in Earth being infinite the Pope also maie doe what he wil as in example Remoue hils go dryshod ouer great riuers turn water into wine strike fiue thousand men downe with a word as our Sauiour did in the Garden No my frind the Generalitie of a propo●ision is to be measured by the mater which is in question And because the question moued in this place by y ● Glose is not of working miracles or 〈◊〉 it be ouer which y ● almightines of o●r Sauiour hath absolute power in Earth but of the Authority 〈◊〉 ▪ and i●risdi●tion which the Spiritual rulers should haue aboue the Temporall with●n the Church of Christ that is yet militant therfore the supplieing of Christ●● place in earth and the Receiuing of the same power which he had must be extended no further than to the ruling and Gouerning of men here beneth in the world or though out of the world yet in their waie vnto heauen And therefore M. Iewel hath shamefully abused this glose as though it made the Pope a God and that without a●●e Limitation or 〈◊〉 or interpictation be concluded to haue al power as wel in heauen as in Earth euen as Christ him 〈◊〉 hath An other glose M. Iewel hath peeked ent from the decree 24. 〈◊〉 ●aieing 〈…〉 But ▪ do not you M. Iewel most shamf●lly erre in 〈◊〉 y ● glose Let vs see for what 〈◊〉 it was alleged of you 〈…〉 better consider whether it 〈◊〉 that for which you alleged it 〈…〉 greably to the catholike saith y ● Although the See of Rome hath failed sometimes in charity yet it neuer failed in Faith Against this conclusion M. Iewel commeth in with these wordes Certainely the very glose vpon the Deeretals putteth this mater vtterly out of doubt these be the words Certū est quod Papa errare potest It is certaine that the Pop● maie erre As if he should say to pro●e by y ● text it self of y ● decretale y ● the church of Rome may erre in Faith it is so easie a mater I●●de not worke y ● way But the very glose vpō the decr●tals which alwaies is fauorable to y ● see of Rome which by al meanes possible mainteineth y ● Popes kingdom which is not of y ● making of any auncient or lerned doctor but of some old mūsimns papist ba●barous master yet this very glose is against y ● 〈◊〉 of y ● see if Rome y ● it can not e●e in faith But is this tru Yes certēly quod M. Ie●● putteth this mater out of dout y ● vtterli Certainely if the glose hath so taken the mater it is a great argumēr y ● much more y ● text is against vs. or if the text be 〈◊〉 the Catholikes It is a simple argument of M. Iewels to bring a Glose against the Text and so to speake