Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	peter_n	pope_n	successor_n	2,110	5	8.9988	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16170	A courteous conference with the English Catholikes Romane about the six articles ministred vnto the seminarie priestes, wherein it is apparantly proued by their owne diuinitie, and the principles of their owne religion, that the Pope cannot depose her Maiestie, or release her subiectes of their alleageance vnto her. And finally, that the bull of Pius Quiutus [sic] pronounced against her Maiestie is of no force eyther in lawe or conscience, all Catholicke scruples to the contrarie beeing throughly and perfectly cleared and resolued, and many memoriall matters exactly discussed, which haue not beene handled by man heeretofore. Written by Iohn Bishop a recusant papist.	Bishop, John, d. 1613.; Frewen, John, 1558-1628.	1598 (1598)	STC 3092; ESTC S102284	61,282	90

worde saith hee signifieth also to gouerne It doth indeede properlie signifie to keepe sheepe as we terme it wherein wee include not onelie the feeding of them but also the care of looking to them that they take noe harme the dressing of them when they be ill and all other thinges belonging to the charge and duetie of a sheepehearde and properlie no other signification hath it but by a Metaphore to shewe with howe greate care mildenesse and lenitie kinges ought to gouerne their subiectes Homer and Plato doe often call kinges sheepeheardes of the people and so likewise the sacred scriptures In the twentith of the Actes we haue the same wordes where we reade Therefore looke vnto your selues and the whole flocke wherein the holie Ghost hath placed you Bishoppes and ouerseers in greeke poimaine the Church of God which he hath purchased him with his bloode Nowe that the Apostles or any Bishoppes had any secular power Pighius himselfe doth denie as long as the temporall princes had not receiued the Gospell so that this worde can by no meanes importe anie earthly superioritie And in this Oration Paule doth plainely declare what kinde of kingdome Christes is when hee saith to gouerne the Church of God which he purchased with his bloode for he purchased none with his bloode but t●●s spirituall kingdome for as GOD hee was possessed o● the Empyre of the whole worlde from the beginning But the place of binding and losing we haue examined alreadie and proued that it cannot be vnderstoode otherwise then Christ himselfe doth interpret it in the twenteth of Iohn whose sinnes ye shall remitte are remitted and whose sinnes yee shall retaine are retained and a receiuing into the Church and kingdome of heauen and a shutting out of it And therefore he saith whatsoeuer thou shalt binde on earth shall be bound in Heauen and not shall be bounde in earth least any man should dreame that he gaue Peter secular power ouer earthly Empires and that all the commandements and ordinances and decrees of his successors touching worldly matters should be receiued and kept throughout the whole world Neither if the Pope had any such authoritie giuen him by any generall Counsell A general counsell cannot depose Princes as I am assured he hath not for as for the canon made in the counsell of Laterane we will anone make a large seuerall treatise thereof were it good and sufficient to binde all Princes to obedience because it lieth not in the power of a generall counsell to dispose of secular matters For seeing generall counsells doe altogether consist of persons ecclesiasticall and they doe allow noe temporall prince any voice therein and that all the Byshoppes that are assembled there do sit as Byshops spirituall Lords not as temporal that they be secular subiects not soueraignes that the kingdom of the Church is a distincte kingdom as al the Catholickes say from the kingdomes of the world It is as absurd to holde that they can makes lawes touching temporalities to be obserued of all temporall Princes vnder temporall paines as if a madde man would affirme that the assembly of the three states of France may ordaine statutes for the Queenes maiesty of England hir realme and that they are bound in conscience to obserue all lawes made there For doubtlesse the temporall and the ecclesiasticall kingdomes are as seuerall kingdomes as Englande France which haue more alliance together then the other two because they are both secular both bodilie both ruled by one sword but of the other the one is spirituall the other bodily the one of the worlde the other of heauen the one swayed by the ciuill and materiall sworde ●he other by the spirituall the one slaying the soule the other the body But now I would not haue any fond man to imagine that I doe goe about to spoile the temporall prince of his high prerogatiue in ordaining of holsome lawes for the maintenance of the true faith of Christ and the sincere obseruation of all the rest of his holy commandementes the which I doe thinke him bound in conscience to doe but that I doe firmely beleeue and openly professe that by the right giuen him by God he may punish all persons both ecclesiasticall and temporall within his dominions that shall offend either in faith or manners by fine imprisonment banishment confiscation of landes and goodes attainder of blood death or finally any other temporall paines as the noble princes of this land haue alwaies vsed to doe And therefore Iustice Brian in Decimo of Henry the seauenth doth call the King a mixt person for he is saith Brian a person vnited with the priests of holy Church But I denie him the administration of gods holy sacraments and the exercise of the spirituall sworde which I doe appropriate vnto the ecclesiasticall officers Wherefore much lesse can the Byshoppes in a generall counsell giue away the crownes of their Kinges seeing according to the afore rehearsed rule of the Canon law noe man can giue that right vnto another which he hath not himselfe But if there were ordained a bodie politicke of all the Christian princes and states what they beeing assembled in a counsell generall might doe is annother question the which we will leaue to bee disputed of them that shall see this happe institution And in the meane time they must pardon vs if we doe not lightly beleeue that the Pope hath power to depose Princes seeing wee can finde no warrant therefore neither in the scriptures the auncient counsells the olde fathers the practise of the Church of God neither before Christ neither seauen hundreth years after him although there raigned many Idolatrous hereticall and wicked Princes Of the Iewish Kinges verye few were good but rather such men as GOD had streightly commaunded that they shoulde not spare if they were their Brothers or such a friende as hee looued as dearely as his owne soule but that his hand should bee first vppon him to stone him to death and yet wee doe not reade that any one of them was deposed by the high Priestes or his subiectes armed against him by them And yet were they so zealous men of their dignitie that they would in noe wise suffer the King to vsurpe ought vppon him in so much that one of them openly withstoode Ozias the King The history of king Ozias handled that woulde vnlawfully execute his office in offring incense vnto GOD neither doth the expelling of this King out of the temple by rhe Priestes because God had for his proude part stricken him with leprosie and that thereupon hee sequestred himselfe from companie and left the gouernement of matters of state vnto his sonne prooue ought against the prerogatiue of Princes The text saith 2. Coro 26.20 that they caused hastily to depart thence he was euen compelled to goe out as the English authour of the ecclesiasticall discipline doth inferre For hee was not expelled out of

with him the curse pronounced in that place by the Prophet Ieremy The practise of deposing Princes neuer came of charitie Cursed is the man that trusteth in man and maketh flesh his arme And because Cardinall Hosius will haue Luthers doctrine tried whether it bee good or bad by the roote that bredde it I pray let vs also see from what roote this practise of deposing of Princes did spring There be two rootes saith Agustine vppon Iohn and out of him Hosius which two husbandmen the holie Ghost and the deuill set in mans hart the one charitie or loue the other inordinate desire Henry of the one commeth all good of the other all ill now whether of these rootes brought forth deposition of Princes I praye let vs consider The first Pope that did it in practise about Anno Domini 108● was Gregory the seuenth against Henry the fourth Emperour because he being exasperated against the Pope for excommunicating of fiue of his chiefe counsellours whome he thought ruled him to much and for commaunding him vppon paine of excommunication to appeare before him at Rome the twesday in second weeke of Lent to purge himselfe of such chrimes as his rebellious subiectes the Saxons had accused him of See Platina and Sigonius had called a counsell in Germany where Gregory was deposed being accused there by Hugh Blancke a Cardinall and many Italian Byshoppes of Necromancy heresy lecherie symony tiranny and I know not what else nor force how truely but most true it is that this was the cause of the Emperours deposing as it doth appeare by the Popes bull wherein wee finde these wordes Because he hath too audaciously and rashly laid hands on the Church the Pope speakes to Peter and because he hath not obeyed my authoritie as becommeth a Christian c. therfore in thy name I do accurse him depose him discharge all men of obedience towardes him and forbid them to obey him that all nations may know that thou art Peter c. Now to depose the Emperour because he had caused him to be deposed was this charitie or inordinate desire of reuenge did any of his predecessors before him the like God saith reuenge is mine I will repey it and S. Paul charitie seeketh not hir owne I pray you tel me what Charity was it towards the Church Christendom rather then he would forsake his sea yea or reuoke his cholericke censure that he would see all Germany and Italy See Sabel almost vtterly destroyed by ciuill warres his fauourers in Germany broken in seauen blody battelles his two Idol Emperours slaine and all the forces of his Italian staffe stay the mightie countesse Mawde vtterly defayted great part of the Citizens of Rome consumed by three yeares seige the Burgo San Pietro twise sacked and defaced all the house of the Corsy the noblest Citizens of Rome and his fastest friendes raced to the grounde the miracle of the world the septisolium taken and deformed his nephew taken prisoner the cyty of Rome twise sette on fire by Suiscardo whom being excommunicated now reconciled he had procured to come to discharge him out of the castle of San. Angelo with two huge wastes remaine yet to be seene at this day in the fayrest part of the Cytie for a perpetuall reproch for the first deposing of Princes yet woulde not his stoute heart stoupe but when at the importunate prayers of the oppressed Romaines hee had graunted to receiue the Emperour into grace vppon his submission he afterward vtterly refused it because the Citizens requested that the Emperour might doe it in his imperiall robes and fled first into the Castle San Angelo and afterward vnto Salerne where he died in voluntarie banishment not daring to abide at Rome for feare of the Citizens who for these manifolde calamities with which he had ouerwhelmed them did deadly hate him What an hard heart had he that would not relent at so many and extreeme mischieues and miseries Did he not blush to remember how the noble Quintus Metellus a pagane being wrongfully forbididden fyre and water by Apulieus the Tribune of the commonaltie to be reuenged on Meitellus for putting him out of the senate for his lewde life chose rather willingly to go into bannishment hauing the stronger faction then that any tumult should be stirred vp in the Citie for him Againe how many of his predecessors did for righteousnes sake suffer banishment imprisonment yea and painfull death when they might haue shrowded and saued themselues we haue alreadie shewed by many examples And also Marcellinus a pagane doth report that Constantius the Emperour coulde hardlie in the dead time of the night carrie Liberius out of the Citie of Rome with great difficulty for the good will of the people that burned in his loue so that it is likelie that if the Bishop would with force haue resisted he woulde haue beene to hot and to heauy for the Emperour to carry away But neyther God nor Deuill had yet reueeled vnto the Bishop of Rome this newe dignitie of Gregories See Platina and Sigon that they could by Apostolicall power binde all men not onely in spirite but also in bodie and all the goods of fortune that they might depose Emperorus for their pride cōtumacy in not obeying of their commaundementes as Gregorie did Henry and giue the Empyre vnto another for his humilitie and obedience as Gregorie did to Rodulph because he had promised to giue his sonnes pledges for assurance that he wolde stand to the Popes arbiterment for they yet knewe not this reason that Gregorie alleadged quite voyde of reason in these wordes Wherefore O Peter and Paule the most holy and chiefe of the Apostles confirme by your authoritie that which I haue spoken that all men may nowe at the length vnderstand that if ye can binde and loose in heauen that then we also can in earth take away and giue Empieres and Kingdomes and whatsoeuer else men haue For if ye can iudge those thinges which doe appertaine to God what is to be thought we may doe in these inferior and prophane thinges And if it belong to you to iudge Angels that raigne ouer proude princes what is it seemely that we doe with their bondmen Therefore let kinges and all princes of the worlde learne by this Emperous example what ye can doe in heauen and how great ye are with God and henceforth feare to contemne the commaundementes of the holy Church Doubtlesse these words now at length may learne and henceforth may feare were very significantly put in by G●●gorie for indeed before this time this doctrine was vnknowen to the world as also that learned Hermite of Rome the Popes Chronicler Omphrius a man inferior to none in the knowledge of the Romane antiquities doth confesse in his booke of Cardinals in these wordes Bishops cardinales did at the first take their place among other Bishoppes according to the anciency of their creation but afterward

neyther ought I to pay vnto God any becau●e I am his sonne But if any man will contend that hee affirmed that he ought to pay no tribute to the Emperour because he was the sonne of the supreme Emperour God Almightie I will not greatly striue with him but I will in noe wise graunt Felicius that he claimes to be discharged by right of any earthlie Empyre that he possessed as Christ for that by no meanes can be gathered out of the text yea what say you that that famous fryer Dominicus Soto doth holde in learned worke de Iustit Iure that the kingdome of Christ was meere spirituall and writeth that he had proued it at large in his commentaries vppon Mathew Moreouer the matter is so manifest that Pighius himselfe is forced to confesse that Christ his kingdome was onely spirituall and yet he giueth to him whome he woulde haue to be his deputie temporall superioritie ouer all Christian princes in that hee is Christ his Lieuetenant with as greate absurdidie as if a man shoulde denie that the Archbishoppe of Canterburie can heare and determine of felonies and yet holde that his officiall may or depriue the Constable of authoritie to enter forciblie into any mans house otherwise then in cases of treason and felonie and yet graunt it to the Constables deputie or to say that hir Maiestie can not put in or out at hir pleasure anie souldiours into hir towne of Barwicke and yet maintaine that hir Lieuetenaunt of the Towne may doe it And see I pray you how he answereth this obiection out of the Gospell as my father sent me so I sende you Whereas they say that Christ came not to exercise authoritie and empyre ouer Monarches Kinges and princes but as he was sente by the father Christ gaue no temporal power to Bishops nor Pope soe he doth witnesse that the Apostles were sent by him neyther therefore had they authoritie ouer kinges and princes they gather not aright for that word as doth not import a likenes in all points betweene them whih were sent Chist and his Apostles but doth shew the senders or the authoritie of the senders As if he had saide my father sent me but I send you otherwise Christ was sent by his father to redeeme mankind by his death but not so neyther to that end were the Apostles sent by Christ but for this purpose that they shoulde out of all nations gather together his kingdom in the which all men should be made partakers of his benefits vnto the which kingdom yet he himselfe had prescribed lawes and had ordained Peter to be gouernour thereof Yet had Peter no more authority then the rest of the Apostles I deny not but that the sending of Christ did in some pointes surmount the sending of the Apostles but that Christ sent forth his Apostles with a larger commission and power then his father had giuen him that no man I thinke will lightly grant Pighius that knoweth that rule of the Canon Law yea and I doe thinke of all lawes Nemo potest pius iuris conferre in alium quam sibi competere dignoscatur No man can giue more right vnto another then may be knowen is in himselfe the saying of Christ that the scholler is not aboue his schoolemaster nor the bondman aboue his Lord but it is enough for the scholler to be as his master is and the bondman as his Lord. And Iohn 13. Verily verily I say vnto you the seruāt is not greater then his master neither the Apostle nor legate or messenger greater then him that sent him And with what authority he sent them it appeareth by the words that immediatly follow when he had said these wordes he blew vpon them and said vnto them receiue the holy ghost whose sins ye shall remit they are remitted and whose sins ye shall retaine they are retained and can any man call this power an earthly empyre And bycause Pighius saith that Christ had ordained Peter gouernour of his kingdome I pray let vs consider what power he gaue vnto him at the time of his institution or inauguration his wordes be these Mat. 16. I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vpon the earth shall also be bound in heauen and whatsoeuer thou shalt loose vpon the earth shall be also loosed in heauen yee apparantly see that Christ gaue vnto Peter not the keyes of the earthly kingdome or Empire to aduaunce and depose Princes but of the Kingdome of heauen to let in or shutte out from heauen neither had hee a sworde or Scepter giuen him as ensigne of a King but a key a token of a porter So that except the Pope can shewe annother Chapter then that which was giuen to Peter he will want wordes to carrie away a terrene monarch But although Pighius doe grant Christe his kingdome to be spiriuall yet Felisius in his booke vppon the tenne commaundements Felisius obiectiōs of Christs kingdom answered on the Commaundement honour thy father and thy mother will not yeelde thereunto but endeauoureth to proue his secular power and monarchy by his practise in deciding all kinde of causes as of life and death when he badde Peter put vp his sworde of criminall when he willed the woman taken in adultery to be gone and of ciuill when he determined the controuersi betweene the Pharisies the Herodians whether the Iewes ought to pay tribute vnto the Emperours of Rome or noe Doubtlesse if Felisius were not accounted for a great learned man among the Catholickes Romaine I would not vouchsafe to shape these obiections an answeare they are soe friuolous For who seeth not that Christ his commanding of Peter to put vp his sworde doth no more proue that Christ had authoritie of publique Iustice then the bidding of any simple gentleman in the Citty of London that his man put vp his sword which he had drawen in a fray against his enemy will conuince him to be a Iustice of the peace of the same Citty But that Christ saide vnto the woman taken in adultery that she might begonne her way for seeing noe man had condēned hir neyther would he He doth plainly declare that he had noe authoritie to condemne or detaine hir but that she might be gone for any thing he had to say or deale with hir Now for the matter of paying tribute it was not brought before him as a competent Iudge by parties sueing and sued by processe awarded or vppon distresse taken but onely moued vnto him as a skilful Doctor and learned diuine to be determined as a doubt betweene the two sectes of the Pharisies and the Herodians As if a Protestant and Catholicke should priuately come to Doctor Felisius to know his opinion whether the Pope may depose Christian Princes or noe but in very deede they came not to Christ to be resolued of the doubt but onely to entrappe him and to see if

happely they could bring him within the compasse of treason by denying the paiment of tribute vnto the Emperour and so procure his death by the Romaine president as seditious And therefore he asked them why they tempted him and willed them to shew him a peny and then he demaunded of them whose image was stamped on the peece and they answered the Emperours then saide he giue the Emperour that which is his and so likwise ynto god that which is gods a very obscure sentence giuen by a iudge in a sute but a wise and wittie answere for such false traterous Interrogants And with the like trisles doth the same Felisius also trouble vs when he goeth about to proue the exemption of the clergy frō free subiection of secular princes because Melchisdech was both a king and a priest so likewise Moses a priest supreme gouernor of the Iseralites And finally Hely was both high priest and also secular Prince or iudge of the Iewes For if Melchisedech were both a King and a Priest what is that to the controuersie that we haue now in hand whether that Priestes be subiect vnto the temporall Prince but perhaps it touched the matter if we had disputed whether that a Bishop may be also a temporall Prince See Fenestella As for a King to be a Priest was an vsual thing in many countries among the heathen Yea all the Romaine Kings had the chiefe charge of the sacrifices temples and worshippe of the gods and therefore when the Kinges were expelled they ordained a priest whom they called the sacrificing King who should execute those publicke sacrifices which did of right belong vnto the Kings function but for hatred of their kings made him subiect vnto the chiefe Priest or Pontifiex Maximus the which office of Pontifiex Maximus all the heathen Romaine Emperours continually had See Dion c. But that Moses was both the ciuill magistrate and also a priest it maketh very much against himselfe for although we doe grant that Moses was a Priest yet it is most manifest that he was not high Priest but his brother Aaron whome yet to be subiect vnto Moses all men seene in the sacred scriptures do knowe so that nothing can make more for the superioritie of the ciuill magistrate then this example that Aaron being high Priest and head and chiefe of all Priestes was yet subiect to Moses an ordinary Priest Moses was a prophet and not a priest because he had the soueraigntie temporall Likewise what is it to the purpose if that Hely the high Priest was also created secular magistrate for so were all the high Priestes after the returne of the people from Babilon vntill they were conquered by the Romaines and the kingdome was giuen by them vnto Herodes a stranger and Idumean Now seeing we haue aboundantly prooued in generall the superioritie of the ciuill magistrate ouer all men liuing within their dominions both by expresse places of scripture and authorities of auncient fathers and also conuinced the subiection of the high Priest in the olde law vnto the ciuill Prince and clearely shewed Christs kingdom to be spirituall and that he gaue none other to Peter and the rest of the Apostles and their successors and haue fully answered all obiections of the aduersaries I will descende vnto practise and prooue the superioritie of Emperours and Italian Kings ouer the Popes and Bishoppes of Rome by the prescripsion of seauen hundreth yeares after Christ 〈◊〉 kinde of proofe which we Catholickes Romaine exact of the Protestants crying vnto them to shew their successiion But because Pighius the Popes proctor in the secular primacy doth subiect his client vnto the heathen Emperours The Pops subiect to the Emperours and Italian kings I neede fetch my limmitation noe higher then Constantine the greate the first Christian Emperour Now to shew how he banished Bishoppes perhappes will be thought to small purpose because they doe giue this earthly Empire not vnto the Clergy but onely vnto the Bishoppe of Rome as Christs lieuetenant generall in all causes as well spirituall as temporall See for these histories Paul Dia● Platina and Sabellicus But I doe finde that his sonne and successor Constantius did banish Liberius the Bishoppe of Rome because he would not subscribe to the deposition of Athanasius and caused another to be c●osen in his place Moreouer when the Cytie of Rome and the Country of Italy came by conquest into the possession of the Ostrogothes in Anno Domin 483. Liberius Theodoricus the King of the Ostrogothes or of Italy commanded to come before him to Rauenna whether he had transferred the seate of the Empire of Italy leauing the city of Rome in the gouernement of the Senate Symmachus And least some man vnskilfull of antiquities should dreame that it was then the Popes by the donation of Constantine Theodoricus I say summoned before him at Rauenna Symmachus and Laurentius who contended for the Bishopperickes of Rome to the diuision of the whole Cytie I●hn that he as soueraing might determine the controuersy vpon hearing of the matter And afterward when Iustinus Emperour of Constantinople had banished the Arrians out of all his dominions Theodoricus sent Iohn the byshoppe of Rome and their Senatours Embassadours vnto Iustinus willing them in threatning sort to tell the Emperour from him that vnlesse hee did spedily restore to the Arrians theire Churches and suffer them to liue in peace that he would extinguish 〈…〉 Italy They comming to 〈…〉 honorably receiued by him did with 〈…〉 beeing very hoofull for the safetie of themselues and 〈◊〉 countrymen entreat the Emperour gratiously to graunt the ●●nor of their Embassage although it were vniust and to haue regard and compassion of Italy which otherwise would vtterly perish with whose teares the Emperour beeing mooued granted them their request But when the Bishoppe with his associates were returned to Rauenna to make relation vnto the King of the Emperours answere Theodoricus mooued with malice because 〈◊〉 a defender of the Catholicke pietie had receiued him so honorably killed him and his fellowes with painefull imprisonment Then Theodotus annother king of the Ostrogothes sent Agapetus Agapetus the Bishoppe of Rome Embassadour as his subiect vnto Iustinian the Emperour which Iustinian not long after hauing recouered Rome from the Ostrogothes did not by his Lieuetenant but by his Lieuetenant Belsarius his wife spoyle Siluerius Silberius the Bishoppe of Rome of his Bishopprick● Bishoppes robes and putting him in monasticall needes confined him into an out Iland Charging him that he would haue betrayed the gate Asmaria that adioyned vnto his house vnto the Ostrogothes but in deed perhappes there was some other priuie grudge hidden in the Empresse her heart But the manner of the doing doth manifestly declare for how smale Princes Popes were reputed in those daies for Belsarius sending an officer for him the Bishoppe was brought into his bedde Chamber because Belsarius sate by his