Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	apostle_n	authority_n	peter_n	3,078	5	7.9721	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94135	The Jesuite the chiefe, if not the onely state-heretique in the world. Or, The Venetian quarrell. Digested into a dialogue. / By Tho: Swadlin, D.D.	Swadlin, Thomas, 1600-1670.	1646 (1646)	Wing S6218; Thomason E363_8; ESTC R201230	173,078	216

received it of men 5. All Subjects that live say you Hetrodox within a Kings dominions are not his lawfull Subjects immediately by Gods holy ordinance but all christians are immediately the Popes vassals Now you know and no man better that Correllatives are simul natura in a condition of relation by their proper nature the one to the other If therfore the secular and laic Prince have any power to command his naturall Subjects to live in the state of Subjects immediately from God then Obligation of all his naturall Subjects to yeeld their due Prince all due obedience of lawful Subjects is in like manner imediately from God And as the title of a subject to this dominion or breaking of some penall Statute or committing some notorious offence within this dominion makes me subject unto my Soveraign Lord the King or the State So the character of a christian makes me a subject unto the Pope at least as we Catholics believe and teach And as this man is not my King or Prince but by his inheritance election c. So none can be saluted and stiled Pope but by Canonicall and authenticall election of the Cardinals Now then as the character of Baptisme say we markes a man for the Popes lawfull Subject in spiritualibus Even so for a man to be born or to break a penall Statute for example within the Venetian dominion and State markes a man for the Venetian Republics lawfull Subject and to be born or to break a penall Statute within the Kingdome of France marks a man for the French Kings lawfull Subject 6. Again you have put down and vouched one point for positive and certain which is by catholic Doctors held to be dubitable and questionable namely whether the Popes power and authority when he is gone the beaten way of all flesh doth rest in the Church or whether the Church remaines void of such authority and power so soon as the Pope breathes out his last gaspe Surely those who stand tooth and nayle for the Romish opinion that I may take up the Stile of Navarrus C. Novit will have all power whatsoever in the Roman Bishops to be wholly derived from the Pope so that when the Pope dyes all the Bishops are at a stand or non-plus rather not able to break nor so much as once to bend or bowe the point of this pressing consequence ergo when the Pope dyes the Prelates of the Roman Church are cut off and barred of all their former authority whereupon they wheel and go round about the Bush maintaining with might and main as if Hanibal the Carthagenian Generall were ad Portas in Leaguer before the very gates of Rome that in the Church the foresaid Power is not inherent and yet is inherent in the Church which is to utter and poure out darke riddles or Delphian oracles and to broach mysteries not intelligible Yea it is cleer that Cardinall Bellarmine holds very firm and stiffe that when the Pope dyes the said power vanisheth like smoak out of the Church for he contends that when the Prince dyes the regall authority lives and rests in the community or whole body of Peers and people at least for those Princes who are mounted to Kingdomes or other States by election but when the Pope dyes then the papall authority lives not in the Cardinals by whom the Pope is elected nor yet in the Church This opinion howsoever defended and maintained by Cajetane and those of Rome is encountered and crossed with a contrary opinion held tooth and nayl by the Parisians by the whole Sarbone in generall and in particular by Johan Maior Ja. Almanius Gerson Cap. Novit de Iudi. Notab 3. as it is testified by Navarrus yea Navarrus himselfe marshals this opinion in the rancke of doubtfull Assertions howsoever Cardinall Bellarmine there sets it down for certain whereas in other passages he leaves it as doubtfull 7. You stand much for the word pasce oves feed my sheep as expresly and personally spoken to Peter alone and not likewise to the Church or by name to the rest of the Apostles But I must now tell you Hetrodox that many Doctors do stand not onely for the said words pasce oves feed my sheep but also for the words dabo claves I will give thee the Keyes to be spoken both alike without all question unto Peter howbeit in the person of the whole Church as the Parisians doe both strongly and perspicuously prove Nor can it be a good consequence that because feed my sheepe and I will give thee the Keyes were both spoken to Peter therefore the same words were not spoken to the rest of the Apostles for it is generally confessed and granted of all that all the Apostles were of equall authority howsoever Peter for his faithfull confession made of Christ as also for bearing a most remarkable excesse of love and affection to the person of Christ might seem perhaps to deserve some title of preheminency and prerogative of dignity above the other Apostles The plain verity hereof appeares by that famous passage in the Gospell where Christ having most gracious and heavenly communication with all the Apostles together Mat. 18. and as it were in a knot vouchsafed to use the very same words unto them all that he had used unto Peter before Quaecunque ligaveritis whatsoever yee shall bind on earth shall be bound in heaven Lib. 1. de Rom. pont C. 12. and whatsoever yee shall loose on earth shall be loosed in heaven of which passage the most illustrious Cardinall Bellarmine himselfe hath advisedly been pleased to afford this fayre exposition est igitur communis c. It is the common exposition of S. Jerome Anselmus Hilarius with diverse other writers upon this passage Tract 22. 49. in Ioh. as also of S. August that our Lord there speaks concerning the power of the Keyes whereby the Apostles and other successors of Christ do bind and loose sinners which power a little after the same Lord Cardinall affirmes to be understood both concerning the power of order Mat. 18. and also concerning the power of jurisdiction promised to the Apostles in the foresaid passage but fully and actually given to all the Apstoles by Christ when he said to them all Joh. 20. Peace be unto you As my father hath sent me so do I send you whereas the power of order was given in the last Supper Now that pasce oves feed my sheepe and tibi dabo claves I will give thee the Keyes when both were spoken to Peter Tract 50. in Joh. were in like sort addressed to the Church S. Augustine makes it manifest by his luculent authority and testimony worthy of all credit Si in Petro non esset Ecclesiae Sacramentum c. If the Church was not in Peter sacramentally for certain the Lord Iesus would never have said to Peter I will give unto thee the Keyes of the Kingdome of heaven And if these

words were personally spoken to Peter alone then the power and use of the Keyes rests not in the hand of the Church the action of binding and loosing is no action belonging to the Church but forasmuch as this power is exercised and this action is lawfully used by the whole Church therefore Peter signified the Church when he received the Keyes and then he received the Keyes when Christ said unto him pasce oves feed my sheep S. Augustine takes up the same conceit again in the very same Tract And Leo expounding the passage of I will give thee the Keys concurres with S. Augustine transivit in alios Apostoles c. The vertue and efficacy of this power was conveyed unto the rest of the Apostles it was past over in Peter to the principall and chiefe rulers of the Church S. Cyprian hits the bird in the right eye Erant caeteri Apostoli quod fuit Petrus c. De simpl Praelat The rest of the Apostles had equall share and portion with Peter in the participation as well of dignity as of power but because every beginning springs out of unity the honour of precedence or the primacy was therefore conferred or cast upon Peter as upon one for all to declare the unity of the Church or the Church to be but one By all these passages with many more in the ancient Fathers and Catholic Doctors it is cleare concerning the authority given to S. Peter that in a like and equall degree it was conferred upon all the Apostles and the Church It shall suffice thus briefly to have touch'd that you argue not upon a certain and infallible ground when you have thrust upon us the words pasce oves to have been spoken only to S. Peter and not also to the Church because aswell the promise of dabo claves I will give the Keyes as the fulfilling of the promise in pasce oves feed my sheepe is no lesse applyable and appropriate unto the other Apostles and unto the Church then unto Peter himselfe in the judgement of the Fathers But I proceed to point out more of your palpable errors 8. The Pope saith Hetrodox hath no power to alienate any one Province from his Papall and spirituall jurisdiction Why sir the Pope is not Lord over the people of this or that Province as they are Inhabitants of the said Province he is onely their Pastor as they are Christians In regard whereof he hath no power to alienate any one province or anyone single person First because all provinces are not belonging to Christians neither in Freehold tenure nor in sockage tenure nor in any other lawfull tenure Secondly because howsoever a large part of Christendome takes knowledge of the Pope as of their superior and lives within the vergerie and precinct of his papall power neverthelesse that superiority of the Pope is not founded nor grounded upon any right of dominon And where no dominion there no alienation I speak of such Princes as are not subject unto the Pope in Temporalibus And is the chief Bishop no Lord when he parteth stakes with Christ himselfe in the honourable Title of our Lord and without addition is called our Lord even as Christ himselfe is called our Lord No doubt he is a great Lord according to the opinion sense and service of his devoted creatures But let his height and elevation be taken by the staffe of that common Title and ordinary style that he honours himselfe withall in his letters pontificiall when he writes himselfe Servus servorum the servant of those that serve God and where then is his Lordship or what is then become thereof What dominion in the servant of servants No we are to hold and beleive the contrary because our sweet Saviour Jesus hath delivered and taught us the contrary Said he not unto his Disciples and Apostles once upon a time at contention Luk. 22. which of them should be the greatest The Kings of the Gentiles doe raigne over the Gentiles but amongst you my Disciples there shall be no such matter but let him amongst you that is greatest be as he that serveth To the same purpose he said to his Apostles John 20. As my Father hath sent me so send I you and how that forsooth not in great power and pomp not in any altitude or excesse of high majesty as he shall appeare himselfe at his second comming but in great humility as himselfe came at first as Saint Bernard speaketh Ser. de Ad. Yea S. Peter himselfe teaching the office of Pastors in the Church commands them to feed the flock of Christ which dependeth upon their charge caring for the Flock 1 Pet. 5. not by constraint but with a willing mind not for filthie lucre but of a ready mind not as Lords over Gods heritage but as fair ensamples to to the Flock of Christ Vpon which passage Ad Eugen. p. p. that good Father hath built and founded this Aphorisme Apostolis interdicitur dominatio indicitur ministratio The Apostles are prohibited to lord it over the Flock and are expresly charged to walke in the state or quality of servants to the Flock Hence it is that when the Lord Christ spake to Peter he said not Pasce oves tuas Feed thy Flock but Pasce oves meas Feed my Flock For Christ alone is the chief Pastor the onely high Priest having as the Apostle speaks Heb. 7. an everlasting Priesthood He alone is the soveraign Judge There is but one Law-giver and Judge who is able to save and destroy Jac. 4. As for the Pope himselfe and other Ecclesiasticall Prelates they are dispensers or disposers of the secrets of God 1 Cor. 4. the Pope therefore who hath nothing of his own and proper or essentiall to his Chaire Jure pontificatus only and simply as Pope or in right of pontificall Priesthood hath no power at all to make alienation of any thing whatsoever but rather forasmuch as his power is a spirituall power and over soules he can make no alienation of soules from the dominion of Christ who is the head of the Church but by making them Apostates and Run-agates from the faith of Christ for the Pope hath none other power over soules but spirituall power to convert and to direct soules unto life eternall Which kind of superiority howsoever it is of spirituall jurisdiction and of the greatest eminency yet forasmuch as it is not indowed with dominion the Pope for that reason and in that sole respect if there were no more hath no power to make alienation of any one Christian soul or sheep belonging to the Fold of Christ whereas the secular Prince hath power to dispose of his own Teritories Crown Lands Demeasnes and other possessions by way of alienation because he holds them as things alienable howsoever he hath no power to take any such extravagant and exorbitant courses in cases of hault importance and consequence Nisi in evidentem utilitatem