Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	rome_n	successor_n	2,241	5	9.1979	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20188	An ansvvere to the last tempest and villanie of the League, vpon the slanders which were imprinted by the same, against the French king Intituled: A declaration of the crimes whereinto the Catholikes do fall, in taking the king of Nauarre his part. Translated out of French into English by T.H.		1593 (1593)	STC 662; ESTC S108311	59,028	94

or receiued much lesse such rapine ought to bee called a statute and for lesse cause a fundamentall law of the realme Vnder the colour of which speech thou doest heere suppresse the truth which bindeth al the gentlemen of France to this duetie which is here spoken of forasmuch as they haue receyued theyr noble possessions of the first kinges beeing founders of this Crowne to the intent and vppon this condition that they should maintayne the kingdome in the state of the Monarchie and in the line of the bloud royall and for the want of such obedience they should be accounted rebels and felons This is therefore the true fundamentall lawe iust and approued of all estates not thy last false pretended statute which some varlet hath wrested by subtletie treason and violence from the handes of his Maister Euen as the last king beeing sette at libertie did reuoke it incontinently after the death of him that had committed suche violence agaynst him thereby to shewe that such a wicked accident neyther could nor ought to preiudice the trueth nor the right vsage of any thing And thus lette vs passe further The fifth Article THe fifth Article containeth two points The first is that the Catholieks which doe helpe the king doe burie in the dust the honour and glorie of Fraunce which hath receiued this priuiledge aboue al other countries of Christendome that from the time of the first christian king vnto the last king that is now dead it hath neuer receiued anie as king that hath bin anie kinde of waie spotted with heresie Heerevpon this malecontent doeth knocke and torment himselfe more than euer hee did before falling from phrensie into a rage For he commeth to this point that he calleth the king the first borne of satan Afterwards he saith that the myracle of healing the goule granted onely to the kings of France shall be lost in a king being an heretike Now to the first We answere thus that the honour and glorie of a realme Iohn 17 consisteth in the true knowledge of the true God and in the celebration and right vsage of his pure seruice contained declared in his word the kingdomes and countries hauing kings which doe acknowledge and practise these two Articles are declared honorable before God Whereupon it followeth that in busines of religion the glorie and interest of this realme is nothing at all diminished or hindered because of the king seeing that he is such a one and therfore consequently he is to be accounted faithfull and the sonne of the Church of God But to the end that thou shalt not obiect that I reason absurdly I will come to thy intention Thou wouldest summarily infer and say that in affaires of religion the glorie of a kingdom lieth in this point in that that it hath alwaies had kings which haue acknowledged the Bishop of Rome decked with all these qualities first to be Gods lieuetenant the vicar of Christ 2. Thess 2. successor of the Apostles vniuersall Bishop chiefe soueraigne pastor of the Church hauing also this authoritie to change augment and diminish yea euen to the condemning and sauing whome he pleaseth Thou callest this the honor and glorie of a kingdome But it hath bin else where answered and proued vnto thee that such a doctrine and beleefe being examined by the word of God being the onely touch stone will be found to be ignominious and dishonorable so farre off is it from all honor and glorie And as concerning that which remaineth wee ought to obserue the circumstances of the times in the which the kings of France haue beene conuerted to the Christian religion from the yeere of our Lord God 472. vntill this time which was about the space of 1118. yeeres within which diuers ages many Bishoppes of Rome being ambitious ignorant and superstitious haue often times and diuersly altered corrupted the pure seruice of God And for my witnes herein I take the introduction of this which followeth The marriage which the Lord instituted Gen. 2. was heere alreadie forbidden to ecclesiasticall persons as a thing prophane vnto the which was vrged the vowe of perpetuall continencie and excommunication to them that shoulde bee found in falt through ouer-sight and indiscretion The seruice as well of Idols as of superstitious relikes was receyued into vse as a thing necessarie to saluation Hermitages and dedications of feastes and temples had as much attributed vnto them in as much as a great portion of iustification to saluation was sought for in them The adoration of the Crosse also is a parte of it an abhominable errour to saie and beleeue that in a peece of woode that may be burned should consist a peece of the diuine worshippe The Prayers and Offerings for the dead doo sing the same song The adoration of a sacramentall signe brought in sithence doeth iustifie the sacrifices of the Pagans the pride of the Popes and that of the Demons which doo attribute more vnto themselues than euer the sonne of God did as hee was in the qualitie of a redeemer All which traditions idolatries and superstitions are nothing else but pure heresies Serm. 67. ad Eug. for the which cause Saint Bernard calleth the bringers in of these things the ministers of Antichrist and such Prelates Pilates These things will constrayne thee to confesse that the greater parte of the kings of France beeing instructed in the same sorte were fedde with a poore foode Neuerthelesse I doe agree that such false beleefes cannot bee imputed to heresie but simplie to errour because they did not erre with delight of hart and much lesse through mallice but only thought to doe well Besides that following the intention I will alleadge the example of two kings of Fraunce which doe shew that thou hast not seene all thinges The first is of Phillip the fourth called the fayre which was not onely accounted and holden as an heretike but also excommunicated of Pope Boniface the eighth of that name because hee would not take in hand the voyage into the holy land and moreouer because hee did not beleeue that the Pope had right to transpose kingdomes The second example concerning Chilperie the ninth king of Fraunce which helde a damnable opinion touching the article of the Trinitie and commaunded the Bishops to preach it Notwithstanding all which Fraunce beeing better taught by the Bishops that were then woulde neuer enterprise to cast off or forsake neither the one nor the other And now for the second point of the Article which concerneth the healing of the Goule a notable myracle sayest thou which will haue no force in a king beeing an heretike To the which ptetended myracle I will aunswere these thinges Those which returned awaie with theyr Goules incurable with conditions to serue and cherish them all theyr life time doe shew that thou takest the coles of Saint Laurence in the stead of the Angell Gabriels feather or quill Secondly that of the phisitions which

chosen kingdome and that the Ecclesiasticall Romanes ioyned with some number of ignorant people seduced by them haue this right of election whereof thou speakest such proues are not in the strength of all your Sorbonne Beholde then the first reason sufficing to declare the falsehood of thy Commentarie And so I come forward to the second drawen from the nature of the people ouer whome the aforesayd king ought to bee appointed where Moses saith thus Thou shalt not set ouer them c. Inferring by this Pronoune that amongst these priuiledges and speciall graces which God woulde giue vnto his people he would giue them a king hauing the quality of a brother and making profession of the same religion which they did for the better distinguishing and separating them from other nations the which should carrie the same common markes of alliance and adoption Gen. 17. and also for want whereof it was sayd in Genesis that euerie man childe not circumcised should be cut off This was not then neither hath beene sithence common to anie other nation for all men knowe that God by the preaching of his Gospell hath neuer called at once whole nations to the knowledge of him and that for the most part he hath rather and first of all conuerted the subiects yea the meanest sort from amongst the sayd subiects as the Apostle witnesseth to the Corinthians where it appeareth 1. Cor. 1. that the faithfull had neither right nor power to appoint a king ouer themselues of theyr religion It behoueth vs then to holde this resolution for a maxime in diuinitie that God onely calleth whome he pleaseth to the knowledge of his truth and giueth the kingdomes of the earth to whom it seemeth him good sometimes to a beleeuing Prince and sometimes to an Infidel The soueraigne God sayth Dauid hath power ouer the kingdomes and there placeth whome he will therefore after Nabuch● donosor hee placed Balsasar Darius Cyrus all Pagans As also sithence the death of Iesus Christ of long continuance he hath rather called Pagan Princes to gouerne the Empire than Christians the which succeeded one another by the ordinance and pleasure of him euen as Saint Paul taught the christiās Rom. 13 saying that there is no power but of God that those which doe resist resist the ordinance of God From thence it insueth that if anie one opposeth himselfe against God when for the cause of religion hee would depose the soueraigne princes which hee hath placed and hath not called to the knowledge of him Examine then this reason whiles that Ipasse to the third point which goeth altoge ther against thee so good an aduocate art thou Beholde how thou wouldest inferre that because it was forbidden to the Israelites to admit anie heretike for their king that the same ought to be sayd and vnderstood of all Christian people To the which I aunswere denying the proposition and the illation together beginning at the first thou canst not denie but the most parte of the kings of Iuda and of Israel haue beene heretikes as theyr idolatries and abhominable sacrifices doe witnesse recited in theyr actes the which kinges for all that were not deposed from theyr crownes On the other side therefore thou shalt bee constrayned to confesse that the Christians much lesse then ought to depose theyr kinges for causes of heresie Luk. 20. Rom. 13. Tit. 3 seeing that the commaundement of Christ and his Apostles doe forbidde the same as hath beene and shall bee seene And for the fourth reason I silie that the king being a Christian man baptised and nourished in the Christian Church if hee doeth fall into some errour or defaulte deseruing a grieuous censure ought not for the same cause to bee reputed as a stranger whiles that hee maketh some profession of the same religion or whiles that hee witnesseth his loue towardes the same for the which cause Saint Paule speaking of Excommunication which hee calleth 2. Thes 9 marked by the Letter sayeth Conuerse not with him to the end that hee may be ashmed neuerthelesse hold him not as a common enemie but rather admonish him as a brother If thou oughtest to doe this to the meanest in a realme much more then to the soueraigne in neglecting whereof thou shewest thy selfe such a one as thou art Finally this lawe is quite contrarie to that of thine when as thou doest hinder the waie which doeth establish kings at this daie as well approued of God as the ancient lawe of the Iewes the difference beeing onely in the aforesayde circumstances and not in the substaunce of the matter From whence it proceedeth that thou doest resist the ordinance of God when thou doest reiect him which hath right and calling to raigne ouer Fraunce beeing approued and receiued by the naturall and lawfull officers of the Crowne hauing right and commaundement so to doe To conclude from the aforesayd reasons then it followeth that this lawe of Moses is not generall but of old time particular to the Iewes As in deede thou canst not produce anie one example out from the primitiue church thereby to saie that that hath interpreted and vnderstood this text so seeing that that hath taught and practised altogether contrarilie And as for that that thou addest that the king hath bene condemned by the iudgement of the Church it is answered that one Bishop of Italy assisted with his Romish Consistorie neither is neither can represent the vniuersall Church dispearsed throughout the whole world And furthermore that hee of Rome can haue power no where but in his owne diocesse as the auncient Doctours doo witnesse Chap. 23 amongst whom Basile in his booke intituled The solitarie Life sayth That all Bishoppes doo binde and absolue equally as well as Peter The ninth Canon of the councell of Antioch Can. 9 carrieth as much where it is likewise said that euerie Bishop hath power and authoritie ouer his owne diocesse The Romane Bishop ought therefore to content himselfe with his owne at Rome and not to vsurpe ouer all those of France where he hath nothing to doo as hereafter more at large shall be discoursed and proued Now I come to the other text by the which thou dost alleadge that it is lawfull for thee to kill thy king if thy credite could doo the same It is expressed in the fiue and twentith of Numbers Num. 25. that the Lord commanded Moses to take all the heades of the people and hang them vp before the Lord agaynst the Sunne which had committed fornication and idolatrie with the Moabitish women wherof thou dost conclude that the king ought to be hanged as culpable of such a crime This is a leagued hangman that sayth so and I answere that this example is nothing to the matter or to the purpose Beholde therefore the supreame magistrate is not therby to be punished and much lesse to be reiected Secondarily as well the diuines as the politicians do affirme that it is