Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bishop_n	church_n	diocese_n	3,544	5	10.9542	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13210	The falshood of the cheife grounds of the Romish religion Descried and convinced in a briefe answere to certaine motiues sent by a priest to a gentleman to induce him to turne papist. By W.S.; Seminary priest put to a non-plus	Sutton, William, 1561 or 2-1632.; Sutton, William, b. 1607 or 8.	1635 (1635)	STC 23508; ESTC S100149	32,996	132

to haue named the Pope rather then to vse such a circumlocution of words for you must not doubt but that he is that Visible head whom he meanes Now it deserues a Quare why the Church being but one body should need two Heads Why being but one Monarchy it cannot consist without two Monarchs To say that one is a visible the other an invisible the one a principall the other a ministeriall head it is all one in effect as if they told vs of two Christs a visible and an invisible perhaps in time to come the world may heare of some such matter if this doctrine goe on In reason they ought to make two Churches because the body must bee multiplied according to the multiplication of the heads we are sure that Christ now in heauen is every way as able to governe his Church by himselfe as he was while he lived vpon earth if in regard of his bodily absence they thinke it necessary that he should leaue some deputie behind him Neither doth this hang well together with some other popish Positions for by their doctrine Christ is not so ascended into heauen but that they haue his body as they say remaining still among them vpon earth and that not only in a spirituall manner but most really and carnally They haue freer recourse to Christ now by the helpe of Transubstantiation Transubstantiation then they could possibly haue with him while he conversed here in the flesh Nay they haue not so free accesse to the Pope I am sure as they haue to him with whom they may speake when they list vpon every Altar and in every Pixe And what folly is it to seeke to the foote when we may goe to the head To set vp a ministeriall head in the Church where the principall himselfe is alwaies at hand Dulciùs ex ipso fonte bibuntur aquae Besides No visible head necessary if this visible Head were such a necessary implement in the Church of God as they would make vs beleeue it seemes strange to mee why his name should be forgotten and that in those very Scriptures where the Governors and the government of the Church is purposely treated of or how was it possible for Saint Paul speaking of Apostles and Prophets and Evangelists of Pastors and teachers ordained by Christ for the perfecting of the Saints for the worke of the Ministry c. Eph. 4 11. and 1. Cor. 12.28 to forget the name of this Pastour Paramont who now takes vpon him to be Dominus fac totum and to rule the rost throughout all Christendome There is another thing that makes mee doubt much of this matter namely that whereas the Church hath still bin known by the name of a Monarchy yet the Pope among all other his titles hath not ordinarily taken vpon him the name of a Monarch till of late I know some such thing hath beene muttering a pretty while in the Schooles but it never past for currant Doctrine in the Church till within these few yeares nay it is not so farre past yet but that the Sorbonists of Paris generally the whole Church of France oppose strongly against it In like sort whereas the Church hath ever beene called the body of Christ Ephes 1.23 yet I never heard of a Pope so desperate that durst call the Church his body which yet in some sort hee might be allowed to doe if it bee lawfull for him in any sort to call himselfe the Head of the Church by the Doctrine of Relatiues Moreover I finde the maintainers of this Doctrine much puzzelled in seeking to expresse what authority it is that the Pope may challenge in right of his headship and Monarchie what power is appendant to that name whether it bee a meere spirituall power or a temporall or both or some third mixt power compounded of temporall and spirituall Difference betweene the Papists touching the temporall and the spirituall power of the Pope Here I see them at such deadly strife among themselues as I hold it no safe trusting either of them vntill I shall first finde that they trust one another better Card. Bellarmine himselfe within these few yeares knew not what to make of that matter as it appeareth by his latter writings compared with the former When he first set forth his bookes of controuersies he was of one opinion concerning this point which afterward hee changed became of another as you shall finde by his recognitions wherein hee did not mend that which was amisse as Augustine did in his Retractations but proficiens in peius like those of whom the Apostle speakes 2. Tim. 3.13 hee made that worse which was too bad before euen in the iudgement of his owne good friends In his former writings of this argument though hee had pleaded for the Papall authority Quantum honestè potuit Barclay Sixtus Quintus plus etiam quàm debuit saith William Barclay a Papist yet was Sixtus Quintus the Pope so discontented with his booke that he was once of the mind to haue damned all his writings because he did not speake home to his Holinesse contentment I meane because hee did not attribute such an vnlimited and transcendent power vnto him as that proud imperious Praelate did challenge in right of his pretended Monarchie because hee did not affirme him to haue as direct a temporall power over Kings as a spirituall over Bishops making all Kingdomes as well as all Churches subiect to his disposition See Barclay de potestate Papae in Principes christianos cap. 13. They that contract the power of the Pope within the confines of a meere Spirituall iurisdiction though they speake more modestly then other of their fellowes yet in as much as they extend this iurisdiction over the whole world which in respect of him they make to bee but as one Diocesse even this Paradox of theirs is as false as the others though not so impudent as iniurious to Christ and his Church though it be not so pragmatically dangerous to secular states and Princes Crownes for if the Spirituall Kingdome of Christ bee of no greater extent then the Popes iurisdiction it followeth that none are Christians but Papists which though some Popish Puritane in his fiery zeale will make no bones perhaps to affirme yet all of them are not so desperate and hee that speakes so in his heat must recall it againe in cold blood or else hee will leaue Christ but a poore Kingdome and a few subiects in respect of that multitude which God promised vnto him Psal 2.8 and Psal 72. v. 8.9 c. Nay how shall that Prophecy of Malachy bee verified of the Church spreading it selfe from the rising of the Sunne to the going downe thereof if there bee no more Christians in the world then there be Papists All the world knowes that the Popes Kingdome never extended it selfe so farre as that Prophecy speakes of by many degrees when it was at