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	power_n	supremacy_n	2,252	5	10.5244	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88669	The ancient doctrine of the Church of England maintained in its primitive purity. Containing a justification of the XXXIX. articles of the Church of England, against papists and schismaticks The similitude and harmony betwixt the Romane Catholick, and the heretick, with a discovery of their abuses of the fathers, in the first XVI ages, and the many heresies introduced by the Roman Church. Together with a vindication of the antiquity and universality of the ancient Protestant faith. Written long since by that eminent and learned divine Daniel Featly D.D. Seasonable for these times.	Lynde, Humphrey, Sir.; Featley, Daniel, 1582-1645.	1660 (1660)	Wing L3564B; ESTC R230720	398,492	686

lust and riot of his wordly state which he hath lifted up above Kings and Emperours Lastly he complaines that the Study of Divinity is made a mocking stocke and that which was most monstrous for the Popes themselves they preferred their owne traditions before the Commandements of God These bee the pretended errors Mr. Floyd which causeth your Index expurgatorius to spare no Author for his age and yet you tell us such corner-correcting you leave for such corner-companions as shunne the light p. 144. Aeneas Sylvius who was afterwards Pope Pius the second is forbidden by your Index and the reason is given for it Aeneas wrote in behalfe of the Councell of Basil when he was a young man saith a Bell. de script Eccles de Aenea Sylvio p. 289. An. 1450. Bellarmine but when he was an old man and Pope he retracted it and so his Bookes are deservedly forbidden But what say you then to his Retractations are you pleased with them No b Cautè legenda opera Aeneae Sylvii ipse enim in Bulla Retractationis nonnulla quae scripserat dānavit c. Ind. lib. prohib Class 2. a. p. 3. you must yet warily read the Workes of Aeneas Sylvius for in his Bull of Retractations hee hath condemned something himselfe which he had written and therefore when a new Edition shall come out let that Bull also be purged in the beginning of his Workes It seemes then neither that which hee wrote as a private man in his younger dayes nor that which he retracted as Pope in his latter dayes are well pleasing to your Church Let us therefore compare the difference of his Doctrine with the difference of his degrees and then you shall observe whether according to the ancient saying Honours have changed manners Aeneas Sylvius as a private man protested that c Antè Nicenā Synodum unusquisque sibi vixit parvus respectus ad Ecclesiā Romanam habebatur Aene. Sylv. in Epist 288. before the Councell of Nice each Bishop lived severally to himselfe and little regard was there then had to the Church of Rome Pope Pius the second being the same man but onely that hee was now become a Pope doth exhort and d Suadete omnibus ut id solium prae caeteris venerentur in quo salvator Dominus suos vicarios collocavit c. Bulla Retract Pii 2. Tom. Concil 4. post Concil Floren. p. 739. perswade all that they would reverence the See of Rome or that Throne of Majesty above all Aeneas Sylvius saith They thinke themselves well armed with authority that say no Councell may be kept without the consent of the Pope Ex hisce authoritatibus mirum in modum se putant armatos qui Cōcilia n●gant fieri posse sine consensu Papae Quorū sententia si ut ipst volunt inviolata persistat ruinā secum Ecclesiae trahet Quid enim remedli erit si criminosus Papa perturbet Ecclesiam si animas perdat si pervertat malo exemplo populos si denique contraria fidei praedicet haereticisque dogmatibus inbuat subditos sinemusque cum ipso cuncta ruere At ego dum veteres lego historias dumastus perspicio Apostolorum hunc equidem morem non invenio ut soli Papae Concilia convocaverint nec post tempore Constantini magni aliorū Augustorū adcongreganda Concilia quaesitus est magnopere Romani consensus Papae Idem de Concil Basil l. 1. Whose judgement if it should stand as they would have it would draw with it the decay and ruine of the Church For what remedy were there then if the Pope himselfe were vitious destroyed soules overthrew the people with evill example taught Doctrine contrary to the faith and filled his subjects full of Heresies should wee suffer all to goe to the Devill Verily when I read the old Stories and consider the acts of the Apostles I finde no such order in those dayes that onely the Pope should summon Councels And afterward the time of Constantine the Great and of other Emperours when Councels should be called there was no great accompt made of the Popes consent On the contrary Pope a Bulla Pii 2. Retractat p. mihi 739. Pius saith Order requireth that inferiours should be governed by their superiours and all should appertaine to one as the Prince and Governour of all things which are below him As Geese follow one for a leader and amongst the Bees there is but one King even so in the Church militant as also in the Church triumphant there is one Governour and Judge of all which is the Vicar of Christ Jesus from whence as from a head all power and authoritie is derived into the subordinate members Thus when he was young and had read the old Stories and considered the acts of the Apostles hee found no such Authority and respect given to the Pope but when he was Pope and old it seemes he forgat the Apostles and ancient Writers then hee attributes all power and reverence to the Pope of Rome Briefly Aeneas Sylvius saith a De Rom●nis Pontificibus liceret exempla admodum multa adferre si tempus sineret quoniam aut haeretici aut aliis imbuti vitiis sunt reperti Idem de Concil Basil lib. 1. Of the Popes of Rome wee might shew forth very many examples if time would permit that they have beene found either Hereticks or else defiled with other vices But Pope Pius saith speaking of these and the like assertions b Pudet erroris poenitet malè fecisse male dictorū scriptorumque vehementer poenitet c. Bull. Retract ut supra I am ashamed of my error I earnestly repent both of my words and deeds and I say Lord remember not the faults and ignorance of my youth And thus being Pope saving all advantages to his See he hath condemned him selfe and his Writings as published by him when he was a private man and yet notwithstanding the Inquisitors professe hee hath retracted that as Pope which afterwards hee condemned and therefore by their doome hee must have a new purgation and from thenceforth Tum Pius Aeneas But tell mee I pray was hee Pius Aeneas when he complained that at Rome the c Nam ipsae manus impositiones Spiritus sancti dona venduntur Aene. Sylv. Ep. 66. imposition of hands and the gifts of the Holy Ghost were sold for money Was hee Pius Aeneas when he complained that the Court of d Quid est Romana curia his qui summam tenent nisi turpissimum pelagus ventis undique durissimis rēpestatibus agitatū Idem Ep. 188. Rome in the chief amongst them was but a most filthy Sea tossed on every side with winds and strong tempests Was hee Pius Aeneas when he protested with griefe that e Jacet spreta religio justitiae nullus honos fides penè incognita Ep. 398. religion was despised righteousnesse dishonoured faith in a manner unknowne Or was hee Pius

the See of Rome should be the head of all Churches for before that time saith Vspergensis the Church of Constantinople did write her selfe chiefe of all Churches so that anteà before that time the Bishop of Rome had no Supremacy and this agrees to Pope Gregories owne confession None of my Praedecessors did ever use that prophane Title Nullus unquam praedecessorum meorum hoc tam prophano vocabulo uti consuevit Greg. ep 36. l. 4. Nay more you had two Bishops of Constantinople viz. Iohn and Cyriacus who both successively assumed the title of Vniversall Bishops before ever the Bishop of Rome had any and those Bishops were suborned by Mauritius a bloody Emperour like unto Phocas who at that time made Constantinople the chiefe place of his aboade and by meanes of advancing the Bishops dignity sought to winne the greater credit to the City Gregory the Great writes unto them both severally as they lived in their Sees and doth accuse them of Pride of Singularity of error of vanity and blasphemy in that new title neither doth he make claime to it himselfe being then Bishop of Rome For mine owne part saith he I seeke to encrease in vertues and not in vanitie of titles Greg. lib. 1. ep 30. for if you call me universall Bishop you deny your selves to be that which indeede you are And when Mauritius the Emperour did countenance the Supremacy in the Bishop of Constantinople Gregory greets him in this manner Idem l. 4. Indict 13. ep 32. p. mihi I have received letters from my vertuous Lord that I should bee at peace with my brother and fellow Bishop Iohn indeede it well beseemeth a Religious Prince to command Bishops in such things but this was heavy to mee that my Soveraigne Lord did not rebuke him for his Pride After the death of Iohn the first Oecumenicall cumenicall Bishop Cyriacus succeeded in the See of Constantinople and continued that title of Oecumenicall Bishop by the power of the Emperour and accordingly Pope Gregory writes againe to Mauritius not to take part with Cyriacus and withall writes to Cyriacus at his first entrance into his Bishopricke Idem l. 6. ep 28. that he would abolish the word of Pride by which there was so great scandall given to the Church After the death of Mauritius Phocas who was a souldier and fought under the banner of Mauritius was proclaimed Emperour by the mutineirs who having committed many murthers and cruelties which Cyriacus could not approve for otherwise it is probable he might have continued the title of Oecumenicall he called a Synod at Rome consisting of 62. Bishops and by vertue of his power granted his Letters Patents to Boniface then Bishop of Rome whereby your Popes had the first authority of Volumus jubemus wee will and command And thus Phocas procured his Imperiall authority by treachery and blood Boniface obteined his power and Supremacy by pollicy and flattery of a bloody Emperour and this saith Platina was magnâ cum contentione with great contention Neither did Boniface enjoy this Title many monthes nor Phoeaeescape the heavy hand of God for he was afterwards slaine by Heraclius Quo quis peccat eo punitur as Mauritius was by him From Phocas you ascend to your first Progenitors the Kings of the Gentiles wherein I shewed the originall of your Papall Supremacy not that your Popes did lineally succeede them but that they did exceede them farre in Tyranny But the Pope useth to stile himselfe servum servorum Dei the servant of the servants of God pag. 95. and will you have it say you that by reason of his humility there must not be any Superiority Surely no for he that said learne of me for I am lowly and meeke made likewise this promise to him that would follow his lesson Matth. 20.25 He that humbleth himselfe shall be exalted Howsoever it is not the title of servus servorum that makes him Christs disciple or a universall Bishop for in that he succeedeth rather Canaan then Boniface but he must follow Christs precept and his example his precept was Luke 22.27 That none of his Apostles should reigne as Lord over his Brethren his example was I am among you as hee that serveth Neither is it the title which he assumes unto himselfe that makes him humble neither doe his Proselites followers so much undervalue him as a servant For saith Gerson Gers de potest Eccles consider 12. Fawning deceitfull flattery whispereth into the eares of ecclesiasticall persons especially of the Pope in a shamelesse manner saying as there is no power but of God so there is none either Temporall or Ecclesiasticall Imperiall or Regall but from the Pope in whose thigh Christ hath written King of Kings and Lord of Lords of whose power to dispute is sacrilegious boldnesse to whom no man may say sir why doe you so though he alter overturne waste and confound all States rules and possessions of men let me be judged a lyar saith he if these things be not found written by them that seeme wise in their owno eyes and if some Topes have not given credit to such lying and flattering words You see then the Popes owne creatures and servants would make all other to be servants unto him But it is strange to see how many of your men would palliate and extenuate the Popes power and Tyrannicall usurpation sometimes under the vaile and title of a servant and sometimes by a ceremony used at the time of his creation your Mr. Harding witnesseth both and seconds his humility in the title of a servant with his privie reason that is saith he lest the Soveraignty of honour exhibited unto him Iuel and Harding should in his owne conceit lift him higher then the degree of humane condition to that purpose saith he seemeth the stoole of easement at his creation to be set before him to temper the highnesse of that vocation with the base consideration of humane infirmities and necessities That is to say that he may remember himselfe in the midst of all his glory to be but a man when as in truth it is recorded that the Porphirie stoole serveth to put the Pope in remembrance of his virility Vt sedentis genitalia abuitimo diacono attrectentur ●sa bellicas that the world may know he is no woman Howsoever it seemes the title of servant is not sufficient to teach him humility without the stoole of easement and a stoole of easement is no sweete badge of his humility But this is as common to others as to himselfe and therefore by that way of Hamilitie he will not merit a Superioritie But say you because hee must carry himselfe like a Servant must he not therefore feed the lambs and sheepe of Christ God forbid But Saint Bernard who otherwise maintained the Popes Supremacie told us about 500 yeares since that the Bishops of Rome as well as other Bishops who had the

order of Franciscans as witnessing the visibilitie of our Church above 300. yeares agoe you answer he was condemned for disobedience and rebellion for he said Pope John the 22. was an Apostata and an Hereticke and therefore not true Pope And in this manner you can easily resolve all doubts and reject all Authors that speake not Placentia according to your pallate onely say you St. Bede is a Catholicke Now if you please take a review of these Authors Cassander you know was a learned man he was highly favoured for his wisedome by two Emperours Maximilian and Ferdinand he was moderate in all his writings he sought to extenuate the palpable errors and heresies of your Church he indevoured to accord and if it had beene possible to reconcile the differences on both sides and lastly he lived and died in the communion of the Roman Church Cecenas was a Frier and Generall of the Order of Franciscans he was condemned de facto by the Pope but it doth not appeare quo jure by what right for if the accusation were true the Pope deserved the punishment and not the innocent Frier listen therefore to the rebellion and disobedience for which he was accused Cecenas shewes in particular that Pope John was a schismaticke and an heretike in his peremptorie opposition against the Word of God and the Catholicke Church Mich. de Cecena tractat contra errores Papae p. mihi 1314. 1336 in Tom. 2. Gul. Occham de Jurisdictione Imperiali Naucler Gener 45. Anno 1324. he charged him with twelve severall errors which you may reade at large in the place cited and for those and the like accusations he was excommunicated and deposed by the Pope I confesse the accusation was capitall but it was no other than was justly laid to his charge For Nauclerus saith Many great and famous Divines of great learning and good life proclaimed Pope John by the name of Pope to be an Hereticke for certaine errors Tepidè which errors notwithstanding it is said that he coldly revoked at the time of his death and hee addes withall that Pope Benedict his immediate successor openly condemned the same errors You see then it was not the Franciscan Frier onely but many Divines both good and learned did condemne him of Heresie and not they alone but the Pope himselfe who succeeded him publikely condemned him for an Hereticke And thus much touching Pope John the 21. called by some the 22. There was another Pope John by the name of 22. otherwise called 23. who was living one hundred yeares after he was chosen Pope at a Plat. in Joh. 24. Bononia by the consent of all the Cardinals Against this John it was specially objected at the Councel of Constance b Quinimo dixit pertinacitèr credidit animam hominis cum corpore humano mori extingui ad instar animalium brutorum Concil Constant That he obstinately held that the soule of man dieth together with the body and is consumed to nothing as the soule of brute beasts Neither did he hold this Tenet as a private man which is your generall Answer for Antoninus saith plainely Pope John held this error in the time of his Popedome c Johannes sermonē faciens in publico consistorio dixit quaedam haeresin sapientia Anton. part 3. tit 21. c. 6. and pronounced words savouring of heresie openly in the Consistorie Neither was this accusation of these men accounted rebellion and disobedience in them as it was in Ceaenas for saith Gerson d Falsitas doctrinae Papae Jobānis vicessimi quae dānata fuit cum sono buccinarum vel tubarum coram Rege Philippo per Theologos Parisienses Gers serm in Festo Paschae Tom. 4. pag. mihi 491. his false doctrine was condemned by the Divines of Paris and proclaimed with sound of trumpets in the presence of King Philip and withall the Councell it selfe deprived him of his Popedome which shewes plainly the authority of a Councell is above the Pope And to his deposition subscribed 4. Patriarkes 29. Cardinals 47. Archbishops 270. Bishops 564. Abbots and Doctors in all above 900. deposed both Benedict the 12. and John the 23. and yet these men are reputed by you for an infallible Rule of the Roman Faith And thus not onely Ceaenas was deposed for his disobedience towards an Hereticke and is now thrust into your first Classis of damned Authors but the whole Councell of Constance touching that Session where they decred the Councell to be above the Pope is rejected and disavowed by your Church It is no difficult thing then to prove your infallible Pope may bee an Hereticke but if any man of your owne Church shall say so and manifestly prove it yea although it be a generall Councell it must therefore be censured and condemned by your Church And this may briefly serve in answer to what you say against my second Section The third Section say you is of corruption both in Faith and manners Pag. 50. which the Knight proveth out of the Councell of Pisa and out of the Councell of Trent To which I answere For matter of manners wee willingly acknowledge a reformation to be needfull but for doctrine with the contradiction of his owne former lye hee telleth a new one It is a true saying of Chrysostome A lyar thinkes no man speakes the truth Qui mendax est neminen● verum putat dicere Chrys in Matth. Hom. 19 But that the truth of my assertion may appeare looke upon the Letters of summons they declare that the Councell was called to reforme errors that concerned Faith they shew there was a due and wholesome reformation to be made aswell of the Church doctrine as of the manners of men for quieting the consciences of the faithfull And accordingly Pope Alexander did assemble the most learned of all Nations Idem dixit quod ipse volebat vacare circa Reformationem Ecclesiae c. Acta Concil Pis Sess 20. Bin. Tom. 3. Pars 2. p mihi 837. the Cardinals did binde themselves with an Assumpsit that they would not proceed to the election of a new Pope when his predecessors Gregorie the 12. and Benedict the 13. were deposed unlesse the Pope would agree to a reformation in the Head and Members and will you say the Pope did assemble the most learned of all Nations to teach good manners onely Cardinall de Aliaco was living in his dayes De squallor Rom. Eccles p. 34. in Biblioth Westmonasteriensi Gers declaratio defect virorū he complaines that Pagan abuses and diabolicall superstitions were so many in the Church that they could not be imagined Gerson Chancellor of Paris complained of particular errors that Images in Churches occasioned Idolatrie Apocryphall Scriptures were brought into the Church to the great damage of Christian Faith Occham compēdium contr errores Papae p. 957. Incipit Prologus Looke into the age before him Occham a Frier Minorite cries out Alas

Service they thought to be fittest and most agreeable to Gods commandement If wee had nothing but their practise for us it alone would prove the visibilitie of our Church in this maine point wherein wee stand at a bay with the Roman Church but the truth is though the Iesuit would bee loath to heare it his owne witnesses Cassander Belithus Waldensis and Aquinas speake home to the point even of a Precept the words of Cassander are the Canonicall prayers and especially the words of Consecration of the body and blood of our Lord the Ancients did so read that all the people might understand it and say Amen according to the precept intimated by the Apostle 1 Cor. 14. 16. The words of Belithus are that in the Primitive Church it was forbidden that any should speake with tongues unlesse there were some to interpret for what saith hee should speaking availe without understanding Waldensis saith more then that in the Apostles time the giving of thankes was in a knowne tongue he confirmeth the practise with a reason saying There was reason it should bee so because in those times not only the Priests but the people also were wont to answer Amen Aquinas goeth a step farther that it was madnesse in the Primitive Church for a man to have prayed in an unknowne tongue because then the people were rude and ignorant in Ecclesiasticall rites Now if the Iesuit thinke that it was not prohibited in the Apostles time to doe any madde act in time of divine Service he himselfe is bound for the Anticyrae Now for that the Iesuit addeth for the imbellishing of his former answer that none of the vulgar languages but the three learned to wit the Hebrew Greeke and Latine were Dedicated on the crosse of Christ and consequently that they being the best and perfectest of all languages were fittest for divine Service to be said in them it is more plausible then substantiall For though I grant that every devout soule so affecteth the person of our Lord and Saviour that shee loveth the very ground hee trod upon and honoureth those languages above all other in which his titles were proclaimed for the greater advancement of his kingdome yet the reason holdeth not in our present case For though a golden key bee simply better then a key of iron yet a key of iron which will open to us a casket of most pretious Iewells is better for that use then a key of gold which will not open the lock Admit the originall languages of Greeke and Hebrew are simply perfecter and better then any other which are derivatives from them yet the Mother-tongue or vulgar language is better and fitter for the congregation in time of divine Service because it answereth the wards of their understanding and openeth to their capacity the Divine mysteries then celebrated which the learned languages cannot doe As for Pilats writing over the Crosse it is certaine he had no end therein to honour the three Languages with this title but to dishonour our Saviour thereby and put a scorne upon him and therefore that inscription in the three languages was rather a pollution then a Dedication of those tongues If Pilats action herein bee of any force it maketh rather against then for our Adversaries For Pilat therefore commanded the title to be written in those three languages that it might be understood of all or the greater part of those that then were at Ierusalem By which reason people of divers languages ought to have their mysteries for so the Iesuit calleth this title celebrated in their owne severall langurges Praef. in psal his maximè tribus linguis sacramentum voluntatis Dei beati regni expectatio praedicatur ex eoque illud Pilati fuit ut in his tribus linguis regem Iudaeorum Dominum nostrum Iesum Christum esse praescriberet S. Hilarie who is alledged by Baylie the Iesuit for the consecration of these tongues neither saith that these tongues were consecrated by that inscription not that Christs kingdome is to be proclaimed in them only His words are in these three languages especially the mysterie of Gods will and the expectation of his blessed kingdome is preached and hence it was that Pilat wrote our Lord Iesus Christ King of the Iewes in those three tongues This testimonie cutteth the throate of our Adversaries for the adverbe maximè or chiefly implieth that the mysteries of Christs kingdome were to be preached in other tongues though in these especially because these were then and are some of them at this day most generally knowne and understood Inc. 15 Marc. Deus voluit ut causa mortis Christi varijs linguis scriberetur quo ab omnibus intelligeretur Et Hieron ib. hae tres linguae in crucis titulo conjunctae ut omnis lingua commemoraret perfidiam Iudaeorum Baron tom 10 Anno Chris 880. ep 147. liter as Slavonicas à Constantino philosopho repertas quibus Deo laudes debitas resonent jure laudamus ut in cadem lingua Christi Dei nostri praeconia opera enarrentur jubemus neque enim trilus tantùm linguis sed omnibus Dominum laudare authoritate sacrâ monemur quae praecepit dicens laudate Dominum omnes gentes nec sanè fidei vel doctrinae allquid obstat five missas in eadem Slavonica lingua canere sive sacrum evangelium vel lectiones divinas N. V. Testamenti benè translatas interpretatas legere out alia horarum officia psallere quoniam qui fecit tres linguas principales Hebraeam scilicet Graecaem Latinam ipse creavit alias omnes ad laudem gloriam suam Lyra and S. Ierome harpe upon this string God would have saith Lyra that the cause of Christs death should bee written in divers tongues that every tongue might declare the trecherie of the Iewes and which marreth all the Iesuits musick the Popes Diapason soundeth out the same note for so wee reade in Bope Iohns Epistle to the King of Moravia we commend the Slavonian letters found out by Constantine the Philosopher whereby those of that countrey set forth the due prayses of God and we command that the preaching and workes of Christ our God bee declared in them for we are admonished by the Divine authoritie which commandeth saying Prayse the Lord all yee Gentiles to prayse the Lord not in three tongues only but in all for hee who made the three principall languages Hebrew Greeke and Latine hee created also all other for his glorie To the twelfth To this insolent interrogation of the Iesuit wee answer that in generall prayer in an unknowne tongue is commanded in all those texts of Scripture which require us to come neere unto God and pray unto him with our heart For by the heart the understanding as well as the will and affections are meants as appeareth by that prayer of Solomon Da mihi cor intelligens in particular and expresse words it is commanded in the 1