Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	king_n	pope_n	power_n	9,357	5	5.4045	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00670	A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne.	Fenton, Roger, 1565-1616.; Utie, Emmanuel, d. 1661.	1617 (1617)	STC 10805; ESTC S102068	104,035	162

may be Mat. 13.45 they acquire all their knowledge by sitting no paines they take to purchase that pearle in the Gospell no wee presuppose they found it before they sought it Is it come to this Then to that Religion and vnto that Church which findes vs and we not them must we bee reconciled vnder paine of damnation Euseb 5. Let vs deale with them à posteriore Then was Irenaeus in the state of damnation which tooke vp Victor for censuring the Easterne Church Then those were blessed which Cyprian calles Desperate Ep 55. and hee in a woe case for condemning those that made appeale to Rome from Africke Then presently after Cyprian the Church of Carthage must bee damned for want of Reconciliation that excepted against the vniuersality in particular Ne quidem Romanus And St. Augustine as deepe in hell that was an assistant to that Councell Search the Councells Mileuitan and Nice nothing can be found in the Originals except as the Athenians made an Altar where the Beasts staid to the vnknowen God so where the Pope sits they will make relation to some vnknowen Originall in the time of Numa but Plus oculo quam oraculo Chrysost Hom 43. in Matth. we will see it before we receiue it vpon their bare report for we are sure the Greeke Church would not yeeld in Chrysostomes time hee writes against it and the other did excommunicate those that made an appeale to Rome because no good did issue from appeales but long iourneyes expence of money many miseries but no redresse no pitty no indignation at the wrongs and to those that did practise them it was not Refugium but Suffugium a refuge but a shift to slip off the punishment of some notorious crimes that they had committed in their own Church not for any care to religion but to be of that religion which did eyther permit vnlawfull things or dispense with great persons like the Magi that said vnto the Kings of Persia Wee haue a Law that it is not lawfull for a man to marry his sister we haue another Law Virgils Fglog that Kings may doe what they list Et quae tanta fuit Romam tibi causa videndi Libertas saith the Poet liberty and impunity was the cause of these appeales and though there were a necessity yet no fruite did grow from it The comparison which S. Ierome a Priest in Rome doth make betwixt Orbem and vrbem is well knowne and the place in which he paralels the merit Priesthood of Constantinople with Rome Ier. ep ad Euagr. Einsdem meriti et Sacerdotij I omitte the titles of Gregory the Pope himselfe enough to discouer his successors to be Antichristian not spoken onely for meere opposition to the pride of Iohn of Constantinople but for his owne part absit haec leuitas ab aurihus meis Iob. 7. he would not heare of it but because hee was but a sparke of mortality as others were he would not striue to flie the highest but shine the brightest and so we are come past the 600. yeares Then euery man knowes how Phocas killed Mauritius and vsurpt the Empire and to curry fauour with the Romanes made that dogge of the flocke Boniface the third vniuersall Bishop so they continued in hight of pride and cruelty as the ould Rome was built in bloud so was the supremacy gotten by parricide Psa 67.20 Non Jesuitarum suasu sed militum terrcre Eliens epis ad Bell. Apol. Resp cap. 1. we wish it did not so continue It was a saying Thou leadest thy people like sheepe by the hands of Moses and Aaron but now alas it is not Ducit but Trahit we must not be led but drawne by the necks not so much by the perswasion of Iesuites as the violence of Souldiers Ignatius turned from a Souldier to a Iesuite now turned from a Iesuite to a Souldier by bloudy inquisitions and by force of armes must wee be forced to reconciliation not violence vsed onely vpon Subiects but vpon Kings There haue beene some that haue giuen an vncertaine sound to the battell against this plea As that the Bishop of Rome is not aboue a Councell in Paris not aboue the Lawes and all Ecclesiasticall Persons by supreame power in Venice not aboue all by a direct temporall dominion in the consistory of Cardinals There haue beene in England fiue Kings that haue resisted the Pope in such vsurpations and now thanke God IAMES is the sixt but amongest them and vs the first which not long agoe in that famous disputation at Cambridge where the King Anne Dom 1614. Marke 8. Luke 2 6. Reu. 1 13. sitting like Christ among the Doctors keeping an Act not of approbation but of admiration or rather like the Sonne of God in the similitude of the Sonne of Man amongst the golden Candlestickes a King like a Doctor opposing answering determining not in the Maiestie of his person of which hee did but shew the lineaments but in the beauty of his administration in which he did communicate light to euery disputer and glory to himselfe When that profound Schooleman his professour vpon the Question Whether the Pope had any power in temporall things as they tended to a spirituall good Obiected that the Pope had power in disposing and transferring dominions in prescribing the ciuill Lawes of Nations to Kings as S. Ambrose might to Theodosius vnder paine of Excommunication The summe of the answer being that it was not by ciuill authority Non politica authoritate sed medicina spirituali c. but as by a spirituall medicine not by the power of constraint but prescription not by authority but by Councell The King added Concionando non cogendo It pleased him further to vse these words Quaestio est vtrum Ambrosius iure fecit Vtrum exemplum cius sit lex Nego planè Ambrosij factum fuisse licitum nimis arroganter se gessit Ambrosius plusquam decuit in ea re Spoken like a King Leuit. 10. for Moses must speake when Aaron must hold his peace S Ambrose might perswade him to defer the punishment 30. daies after the or of the Grecians he could not constrain him nay a little further since man is onely aboue beasts but Kings are aboue men because they are Gods there is no way but by turning to a greater God Psal 82 6. whose childrē they are though they bee wicked yet they are children of the most highest strange children Psa 18 76. c strange because they let go Iustice but children because they keep the image of God therefore when S. Gregory gaue aduice to that murtherer Phocas which had slaughtered Mauritius with his Sonnes and his Brother euen then when he might read the impiety of the fact in the very nature of the plague that followed which killed them before they had any time to bee sicke Ex Iudel 6 lib 1 c 1 2. as hee

it is not relied vpon That which indeed is stood vpon and the very maine issue of the whole question es that Bellarmine pitcheth vpon deuised by some latter schoolemen a little before That the Apostles were all equall during their liues Mortuis autem Apostolis summa potest as in solo Petri successore permansit The Apostles for terme of life had as much authority as Peter but Peter as an ordinary Pastor for his successors and that by vertue of this Text Pasce Oues Peter as Pastor they as Delegates hee ordinary they out of speciall grace so as all their successors shall heereafter depend vpon Peters successors and deriue their power from them Where note by the way that the visible Church of Christ from the Ascension into heauen till the death of the Apostles which was aboue sixty yeares The Church I say had no one visible head all the Apostles were alike all supreame Gouernors and euer after though the circuit were farre greater and the people in the Church farre more vnruly yet it shall haue but one to gouerne all and he sometimes but a silly one God wott yet shall his charge bee greater his dignity more excellent and his command more absolute then euer Peters was for Peter had many peeres euery whit as good as himselfe But let vs follow the point This onely was Peters priuiledge aboue his fellowes That authority which hee had in common with the rest during their liues he might as the ordinary Pastor of the Church conferre it wholly vpon his successor of Rome so might no other What all that authority wholly I le be carefull for doing them any wrong Not their Apostolicall authority but all their Episcopall and Pastorall authority which is to be perpetually in the Church by vertue of this Pasce Popes doe not challenge to bee called immediately of Christ Apostles to haue seene Christ in the flesh as the Apostles did to worke miracles to be free from error in preachings and writings as the Apostles were sauing in their seate when they haue the Church about them That which is pastorall is perpetuall Peter is a Pastour by vertue of this Text Pasce Therefore he may conferre this authority vpon his successours so haue you their meaning let vs follow it It is a sure rule Species aequè participatur in Indiuiduis that which agrees to a man as a man agrees to euery man Quod conuenit homini vt homo singulis hominibus pastori vt pastor singulis pastoribus Now that which is sayd heere to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feede my sheepe is sayd to the Presbyters in the Acts of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.28 To feede the Church yea but they meane not that Peter is as an ordinary Pastor then somewhat must be added to this Text It s not pasce oues meas will carry it It must bee pasce prae caeteris or pasce pastores Either feede before the rest or feede them that feede else pascere Ecclesiam is as much as pascere oues if not more Heere is nothing singular in this text but the singular number thrice repeating of it alluding to the thrice denying of Christ which will not be for their credit to stand vpon for it is noted by an Ancient and let vs not forget it to be rather a stay of his weaknesse then a note of his greatnesse But let vs follow their conceit without Scripture Peter was cheefe Pastor of the whole Church therefore had power as Pastor to leaue that power to his successours Were not the rest of the Apostles Pastours as well as Peter had not they this power as well as hee I meane not Apostolicall but Episcopall and Pastorall which is perpetuall Heare what Bellarmine hath ingenuously deliuered from the consent of the ancient Lib. 4.24 Sicut me misit pater factos esse his Christiverbis Apostolos Christs vicartos immò ipsum Christi officium aut horitatem accepisse en Apostolica authoritate contineri omnem potestatem ecclesiasticam sicut me misit pater siquidem misit filium summa potestate praeditum That they are all the Vicars of Christ that they haue all the office and authority of Christ himselfe hauing alledged the fathers to this end hee inferres thus Vbi vides idem dari Apostolis per illa verba ego mitto vos quod Petro fuit promissum per illatibi dabo claues postea exhibitum per illa pasce oues meas id est iurisdictionem plenissimam etiam exteriorem Bellarmine concludes that that full and outward iurisdiction that was promised to Peter in the keyes and exhibited to him in his pasce was also giuen to all the Apostles in their generall Commission Sicut me misit iam sumus ergo pares These Texts that we haue troubled you withall leaue them equall why may not then the rest of the Apostles make their successours in other Churches aswell as Peter at Rome and if we may credit Ecclesiasticall writers so they did Iames left Simeon to succeed him at Ierusalem Simeon left Iustus Iustus left Zacheus and so along Iohn left Polycarpus in Smyrna as Tertullian auouches Paul left Timothy at Ephesus Titus in Creete Dionysius at Athens as Eusebius All this they confesse Where are we now Wee are come to a narrower issue so narrow that it crowdes the supremacy in peeces for how can the successours of Paul of Iohn and of the rest depend vpon Rome They fetch it from the other Apostles They immediately from Christ as you haue heard Sicut me misit Bellarmine sayes It is a prerogatiue which is not found in Scripture but in other authors as in Iohannes de Turrecremata Peter was made Bishop by Christ and Peter made all the rest of the Bishops why Alioquienim cum omnes Apostoli plurimos Episcopos in varijs locis constituerint si Apostoli ipsi non sint facti Episcopi à Petro certè maxima pars Episcoporum non deducet originem suam à Petro. If not the Apostles then not the greatest part of Bishops take their originall from Peter then we are vndone Bellarmine makes an obiection If Peter made Iudas Bishop our answer is Iudas was no Bishop no In the Acts Let another man take his Bishopricke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's but praefecturam Did he make Iohn Bishop the Disciple whom Iesus loued did he make Paul Bishop who does so glory that his authority came not of men or by men Galat. 1.1 Then comes in Bellarmine In Apostolica authoritate contineri omnem potestatem Ecclesiasticam sicut me misit In good time now the Popedome is conteined in the Apostleship had Campian got vs at such a vantage how he would haue gloryed with his spectatum admissi risum teneatis amici I do protest I haue beaten my braine to reconcile them in this point and I cannot I would gladly haue a sentence of a Father that Peter made Paul Bishop or Iohn