Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	key_n	open_v	shut_v	2,164	5	9.3630	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14777	A moderate defence of the Oath of Allegiance vvherein the author proueth the said Oath to be most lawful, notwithstanding the Popes breues prohibiting the same; and solueth the chiefest obiections that are vsually made against it; perswading the Catholickes not to resist souerainge authoritie in refusing it. Together with the oration of Sixtus 5. in the Consistory at Rome, vpon the murther of Henrie 3. the French King by a friar. Whereunto also is annexed strange reports or newes from Rome. By William Warmington Catholicke priest, and oblate of the holy congregation of S. Ambrose.	Warmington, William, b. 1555 or 6.; Sixtus V, Pope, 1520-1590. De Henrici Tertii morte sermo. English.	1612 (1612)	STC 25076; ESTC S119569	134,530	184

alone but for the n = * O igen In hunc loc ho. 1 Aug tract vlt. in Ioan. l. 1. d● doct Chr. c. 18. Coster in O. siand c. 4. Church signifying power to be giuen to bind and loose to admit the worthy to the kingdome of heauen and to exclude the vnworthie can any other power be vnderstood then meerely spirituall most certainely there cannot For aske when this promise of our Sauiour was performed No man I thinke will denie but then Christ gaue these keyes when after his resurrection he vsed this ceremonie of breathing on his eleuen Apostles giuing them all like power to forgiue or reteine sinnes by these words Quorum remiseritis peccata c. Whose sinnes you shall forgiue Ioan. 20. they are forgiuen them and whose you shall reteine they are reteined By which words the Fathers often say that the keyes were giuen to all the Apostles If any man so build on that which Christ said to Peter Quodcunque ligaueris super terram c. Whatsoeuer thou shalt bind vpon earth Math. 16. it shal be bound also in the heauens and whatsoeuer thou shalt loose in earth it shall be loosed also in the heauens that Peter and his successors haue power to set vp and plucke downe Kings then must it of necessitie follow See Iansenius Concor c. 72. that the rest of the Apostles had the same because he vsed the like phrase to them also Quaecunque alligaueritis c. Whatsoeuer ye shall bind vpon earth shall be bound in heauen c. And so consequently all Bishops who are appointed gouernours likewise of the Church of God Act. 20. as Saint Paul saith Attendite c. Take heed to your selues and to the whole flock wherin the holy Ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne blood may dethrone Kings if they iudge it expedient which is not to be granted This former interpretatiō of anciēt diuines seemes more agreeable to Christs words as Iansenius noteth to vnderstand by these keyes power to bind and loose because with these two powers as with two keyes the kingdom of heauē is opened to the truly penitēt with the other it is shut against the vnworthy impenitēt sinner then is the interpretatiō of later Diuines who say that Christ meant of the keyes of knowledge of discerning inter leprā lepram who is worthy to be absolued who vnworthie and of power to bind loose Howsoeuer they are to be vnderstood yet therby cannot be gathered power to depose or dispose of temporals Theophylact vpon this place hath thus Claues autē intelligas quaeligant soluunt hoc est delictorū vel indulgentias vel poenas Theoph. in 16. Math. c. And vnderstand keyes which bind and loose that is either pardons or punishments of sinnes For they haue power to remit and to bind who haue attained to the grace of Episcopacie as Peter hath Which power he affirmeth was granted to all the Apostles Quamuis autem soli Petro dictum sit Dabo tibi c. And although saith he it be spoken to Peter alone I will giue thee yet the keyes are granted to all the Apostles When When he said Cap. firmiter de summa Trinit fide Cath. c loquitur 24. q. 1 Vict. de clauibus nu 4. Rabanus Whose sinnes ye remit they are remitted For when he said dabo he signified a time to come to wit after his resurrection So Theophylact. If they were giuen to Peter doth it not follow that the Apostles receiued them of Peter But Victoria teacheth that they receiued them of Christ not of Peter Rabanus likewise Albeit this power of binding and loosing seeme to be giuen onely to Peter yet it is also giuen to the rest of the Apostles and is now likewise to all the Church in Bishops and Priests But therefore Peter specially receiued the keyes of the kingdome of heauen and the principalitie of iudiciarie power that all beleeuers through the world may vnderstand that whosoeuer do separate themselues in any sort from the vnitie of his faith and societie that such can neither be absolued from the bonds of sins nor enter into the gate of the kingdome of heauen This he But let it be granted according to the sentēce of many anciēt Fathers that Christ speaking specially to Peter gaue him more ample power then he gaue to the rest of the Apostles yet all was but spirituall as the words import and to a spirituall end in aedificationem non in destructionem to edification not to destruction not tending to deposition or depriuation of the temporall goods of any within his gouernment but to excommunication or separation of certaine obstinate offenders from the common goods of the Church militant and so consequently from the ioyes of the Church triumphant And let it be that Peter receiued the keyes of our Sauior when he said vnto him Pasce oues meas Feed my sheep all was but spirituall Ioan. 21. for the same power is required to feed the flocke of Christ that is to open or shut the kingdome of heauen Vict de clau nu 4. And then was he instituted the Vicar of Christ on earth by whose institution and as he is Bishop or Pastor of the whole Church Card. Bellar. de Ro. Pont. l. 5. c. 10. the most illustrous Card. confesseth that he receiued not power to ouerrule dommari but pascere to feed Which kind of secular domination was forbidden the Apostles and ministration commanded as Saint Bernard saith Bern. de consid l. 2 c. 5. L. 4. c. 4. de consid Who in an other place explicateth what it is to feed Euangelizare pascere est Opus fac euangelistae pastorum opus implesti To euangelize is to feed Do the worke of an Euangelist and thou hast fulfilled the worke of Pastors But some are forced to say that excommunication of the Pope necessarily worketh this temporall effect of deposition for that they know not otherwise how his Holinesse can attaine to such power If this were so then what Bishop soeuer do excommunicate any within his diocesse doth also depose and depriue them of their temporals for what the Pope is in the vniuersall Church such is a Bishop in the particular L. 5. de sum Pont. c. 3. as Cardinall Bellarmine once held though lately in his Recognitions he retracteth it after this manner Whereas I said that a Bishop was the same in a particular Church as the Pope is in the vniuersall it is thus to be taken that as the Pope is the true Pastor and Prince of the Church vniuersall so is a Bishop a true Pastor and Prince of a particular Church not a Vicar or administrator for a certaine time c. Which yet serueth well for our purpose in hand for if a Bishop a spiritual Prince of a particular church cannot by vertue of

world We know well that as he is the Sonne of God he is the King of glory King of kings Lord of heauen and earth and of all things Psal 23. Domini enim est terra plenitudo eius and reigneth with the Father and the holy Ghost for euer but what is this to a temporall kingdome what is this to the imperiall dignitie of secular maiestie Therefore I meane not to stand to confute this opinion of Canonists which hath bene most learnedly confuted by Cardinall Bellarmine Lib. 5. de sum Pont. c. 2. 3 but to let it passe as most absurd that cannot be proued by any sound reason nor ancient authorities either of Scriptures Fathers or Councels but maintained by captious fallacies vnapt similitudes and corrupt interpretations An other opinion there is of Diuines who dislike and with most strong reasons do confute the Canonists positiōs but yet so as they vphold and labour to maintain the Popes temporall power though in other sort then the former that is De Ro. Pont. lib. 5. c. 6. indirectly or casually and by consequence This then they write and namely Cardinall Bellarmine Asserimus Pontificem vt Pontificem et si non habeat vllam merè temporalem potestatem tamen habere in ordine ad bonum spirituale summam potestatem disponendi de temporalibus rebus omnium Christianorum We affirme that the Pope as Pope although he hath not any meerly temporal power yet in order to the spiritual good he hath a supereminent power to dispose of the tēpotall goods of all Christians And againe in the same chapter Quantum ad personas non potest Papa vt Papa ordinariè temporales Principes deponere etiam iusta decausa eo modo quo deponit Episcopos id est tanquam ordinarius iudex c. As touching the persons the Pope as Pope cannot ordinarily depose temporall Princes yea for a iust cause after that sort as he deposeth Bishops that is as an ordinary iudge yet he may change kingdomes and take from one and giue to an other as the chiefe spirituall Prince if that be necessarie to the health or sauing of soules And in the same booke the first chapter where he putteth downe the Catholicke opinion as he saith he altereth it somewhat in this manner Pontificem vt Pontificem c. That the Pope as Pope Lib. 5. cap. 1. hath not directly and immediatly any temporall power but only spirituall yet by reason of the spirituall he hath at least indirectly a certaine power that chiefe or highest in tēporals You haue here set downe by Cardinall Bellarmine the opinion of Diuines that the Pope as Pope or chiefe Bishop as chiefe Bishop hath not directly and immediatly any temporall power to depose Christian Princes but that indirectly I wot not how he may depose them and dispose of their temporals and so in effect and after a sort agreeeth with the Canonists that indeed such power is rightly in him only he differeth about the manner with a restraint from infidels to Christian Princes But I trust as he in improuing the Canonists assertiō of direct power ouer al the world driueth them to Scriptures or tradition of the Apostles so likewise we may require that he proue his indirect power by one of these two wayes If he cannot as most certainely he cannot then why should men giue more credite to him then to the other they being as Catholike and haply no lesse learned then he Why should his opinion be thought more true then the former To disproue the Canonists thus he writeth Ex Scriptur is nihil habemus Bellar de Ro. Pont l. 5. c. 3. nisi datas Pontifici claues regni coelorum declauibus regni terrarium nulla mention fit Traditionem Apostolicam nullam aduersary proferunt Out of Scriptures we haue nothing but that the keyes of the kingdome of heauen were giuen to the Pope of the keyes of the kingdome of the earth no mention is made at all Apostolical tradition our aduersaries produce none Hereby it seemeth the Cardinall goeth about to proue against his aduersaries that because the keyes of the kingdome of the earth are no where mentioned in the Scripture to be giuen to Peter and his sucsessors therefore the Pope hath not any direct authoritie to depose the Princes of the world nor dispose of their temporals insinuating that the keyes of the kingdome of heauen promised and granted to Peter or to the Church in the person of Peter can worke no such effect nor were granted to depriue Christian Princes or others of their scepters and regall dignities but onely by censures and spirituall authority to exclude vnworthy sinners from eternall felicitie and admit such as are truly penitent to the kingdome of heauen If this argument be good against the Canonists then why is it not also good against Cardinall Bellarmine himselfe when as he can no more produce Apostolicall tradition to confirme his indirect authoritie then the other their direct And of the keyes of the kingdome of the earth required for deposing Princes and disposing of temporals no mention is made in all the Scriptures no not for his indirect or casuall authoritie Consider besides I pray you for it is worth the noting how obscurely and ambiguously he writeth of the Popes power to depose thereby haply intending to seeke some starting hole of equiuocation if occasion serue and meane while leaue his reader doubtfull and still to seeke of his meaning which in my simple Judgement is such as the iudicious wit can hardly conceiue nor tell what he would say As for example that the chiefe Bishop as chiefe Bishop hath not any power meerly temporall c. as is noted before lib. 5. cap. 6. and in the same chapter The Pope as Pope cannot ordinarily note depose c. no not for a iust cause mary as he is the chiefe spirituall Prince he may depose and dispose c. Helpe me good Reader to vnderstand this riddle how these two differ in some essentiall point Pope and chiefe spirituall Prince I must confesse that I vnderstand not how he is the chiefe spirituall Prince but as he is Pope that is the Father of Fathers or chiefe Pastor of soules in the Church of God It is wel knowne that this title Pope or Papa in Latin hath bene attributed to many ancient Patriarchs and Bishops as well as to the Bishop of Rome though principally to him and now is appropriated to him alone and for nought else but for being Bishops and Ecclesiasticall Princes of the Church and for that cause only not for being a temporal Prince Peters successor hath his denomination Which in effect D. Kellison affirmeth saying D. Kellisons Reply to M. Sutel ca. 1. f. 9. Bern. lib. 2. de consid I grant with S. Bernard that the Pope as Pope hath no temporall iurisdiction his power as he is Pope being onely spirituall If then it be so that the Pope as Pope

of their kingdome c. but this is not to be granted And in the same question Si aliqui Reges c. If some Kings with the people haue deliuered ouer themselues to the Popes of Rome as it is said of Englishmen it is nothing to vs. Yet do I not thinke that Englishmen by any meanes would permit the Pope to depose their King and set vp another for they neuer yet suffered any of the Bishops of Rome to do it But lest any man here take hold and say that King Iohn was brought to yeeld his crowne to the Popes Legate and for redeeming it granted an annuall tribute to the Sea Apostolike let him reade S. Thomas More for his better satisfaction herein who plainely denieth it thus More supplic of soules pag. 296. If he the Author of the Supplication of beggers say as indeed some writers say Platina and others that King Iohn made Englād Ireland tributarie to the Pope the Sea Apostolike by the grant of a thousand markes we dare surely say againe that it is vntrue and that all Rome neither can shew such a grant nor neuer could and if they could it were nothing worth for neuer could any King of England giue away to the Pope or make the land tributarie though he would To conclude this point of deposing Princes I will note vnto you onely one place more to this purpose out of the Decrees of the Church of France collected by Bochellus a late writer Bochel ex Cod. libert Eccles Gallie li. 2. tit 16. c. 1. Regnum Franciae eiusque pertinentias dare in praedam Papa non potest c. The Pope cannot giue away for a prey the kingdome of France and the appertenances thereof or dispose therof in any other sort whatsoeuer And notwithstanding whatsoeuer admonitions excommunications or interdicts the subiects are bound to performe due obedience to their King in temporals neither can they be dispenced or absolued from the same by the Pope The reason hereof is that such obedience is due by the law of God and nature against which no man may dispence according to S. Thomas In his quae sunt de lege naturae c. In such things as are of the law of nature and in diuine precepts Tho 2.2 q. 88 ar 10. no man can disp ence O that French-men if that their doctrine be currant in France would vouchsafe to teach their doctrine here in great Brittaine In them it seemeth tollerable and would be doubtlesse vnpunishable But certaine English priests no lesse Catholicke then well affected subiects for teaching the like in defence of their King and countrey must be subiect to the losse of faculties the onely meanes that many haue of their reliefe calumniation obloquie of tongues reputed as schismatikes little better then heretikes and esteemed of some vnworthy of foode to maintaine life diuerse hauing bene forbidden to visite such in prison or relieue them This is too true would God it were not so O tempora O mores Wel may we cry out with S. Paul Miserabiliores sumus omnibus hominibus 1. Cor 15. Psal 13. we are more miserable then all men But though the throate of some be an opē sepulcher and with their tongues they deale subtilly and the poison of aspes be vnder their lips yet we neede not one eye looke to his mercifull and most wonderfull care of Daniel feeding him imprisoned in the middest of Lions and with the other behold his daily relieuing the beasts of the field and fowles of the aire all made for man as man for God Then confortamini in Domino nolite tim●re multis passeribus pluris estis vos Comfort your selues in our Lord and feare ye not you are much more worth then many sparrowes you I meane that intend not to derogate from the spiritual authoritie of Christs Vicar but to render no lesse vnto him his due then to Caesar his But to returne whence we haue digressed if it be true that a Councell may not iudge punish or depose the Pope though he endeuor to destroy the Church of God Li. 2 de Rom. Pont. c. 29. as Cardinall Bellarmine writeth which belongeth to none but to a superiour a Councell not being aboue the Pope as many hold why are we not to beleeue the same of Kings though they persecute the Church Li. 3. c 19. Tert. ad Scapulam praesid Carthag when as witnesse the same Author they acknowledge no superior no iudge on earth in temporals Well let such Doctors as teach deposition in schooles withdraw themselues from speculation to practise from scholasticall distinctions and disputations to Magistrates examinations such as haue potestatem crucifigendi vel dimittendi haply they may change their subtile shifts into a simple proposition that it is small wisedome to band with the supreme Magistrate in a matter so important as is Caesars right neuer any thing being yet determined by the Church of God to warrant them so to do And it may be in my iudgement admired that catholicke Princes permit such dangerous positions not onely to be disputed but also taught for truth within their dominions and to passe without controlement knowing that a sparkle of fire lying smothering in combustible matter if it be neglected and left vnquenched may cause in short space an vnquenchable flame so such a speculatiue doctrine litle regarded is not vnlike in time to breed a wofull practicall ruine of kingdomes and nations And this of the Popes temporall power Is it then by spirituall authoritie alone or by both that Princes maybe deposed for it seemeth by later Diuines that Popes may depose them directly or indirectly The mirror of this age for diuine literature Cardinall Bellarmine in his late booke against Barclai cap. 5. and elsewhere writeth not so plainely as were to be wished nor so as he satisfieth his reader whether it be spirituall onely or temporall onely but seemeth to incline more to the spirituall power yet mixt with temporall Iam dixi inquit potestatem de qua loquimur c. I haue alreadie said In Barcl c. 5. that the power wherof we speake is to be found expresly in the Scriptures but generally not in particular to wit in the 16. of Saint Matthew Tibi dabo claues regni coelorum And Iohn 21. Pasce oues meas and by these same diuine testimonies may be gathered that accession and coniunction of power to dispose of temporals in ordine ad spiritualia as more then once is declared And may it not I pray you be as well said with due respect to his dignitie that by those diuine testimonies no such glosse of accession or coniunction of power may be gathered because those places were euer vnderstood by all ancient Fathers of the sole spiritual authority of the Pope without accession or coniunction of temporall power yea in ordine ad spiritualia By the keyes of the kingdome of heauen promised to Peter yet not for Peter