Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	act_n	king_n	parliament_n	3,554	5	6.8839	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11443	The rocke of the Churche wherein the primacy of S. Peter and of his successours the Bishops of Rome is proued out of Gods worde. By Nicholas Sander D. of diuinity.	Sander, Nicholas, 1530?-1581.	1567 (1567)	STC 21692; ESTC S102389	211,885	679

can by his Kingly power iudge in the greater nor the priest who is the Kings superiour in the lesser can possibly but much more be his superiour in the greater The remouing of the obiection Or haue we diuerse Kinds of Ecclesiastical and of spiritual causes Be there neuer so manie the Act of parliament geueth the highest and the supreme gouernment of them all In al causes vnto the King And yet the King lacketh not onelie practise experience or cunning but also he lacketh spirituall and Ecclesiasticall power to heare confessions to absolue men from their synnes to inioyne penance to consecrate the Sacrament of the altar to Ordre bishops and priestes by the Imposition of hādes or to excommunicate open synners Here Master Iewel wolde say that he neuer meant the prince should be supreme gouernour either in administring or in frequenting or in directing others to frequent the holy mysteries or in any like sacramental functions Why then doth he and his fellowes sweare men The othe of the supremacy generally to acknowledge the secular Christian prince Supreme gouernour in all things and causes Why doth he not rather declame and speake with all his force against that most impiouse and blasphemouse othe Yea so impiouse that those Protestants who most earnestly pressed the setting foorth therof dare not now iustifie the foorm of it Shall men in a Christian realme be sworen vpon the holy Euangelistes to keepe beleue or acknowledge that which noman at all no not they who procured it dare mainteine See good Countrie men see the discretiō of your parlaments in matters of Religion A men aliue abhorre from that act which the Laity made and enacted as a form so warely drawen wherevnto men might commit their euerlasting saluation or damnation Mark I say that M. Nowel M. Horn M. Iewel dare not warrant the King to be suprem gouernour in al Ecclesiastical causes But rather they confesse that a Bisshop or Priest may and ought to gouerne the King concerning his comming to the Mysteries and in such like matters This much being said cōcerning Philippus the first Christian Emperour who obeyed but gouerned not the Bisshop in Ecclesiastical matters let vs now goe forward An. Dom. 324. Constantinus the Great perceiuing the Bisshops which came to the Synod at Nice to haue many quarels and sutes among them selues appoynted a day wherein euery man should offer his complaint in writing and when he had takē al their libels without disclosing the contents of them Ruffinus lib. 10. Eccles histor cap. 2. he said vnto the bishops Deus vos constituit Sacerdotes potestatē vobis dedit de nobis quoque iudicandi ideo nos a vobis rectè iudicamur vos autē nō potestis ab hominibus iudicari propter quod Dei solius inter vos expectate iudicium God hath made you priests or Sacrificers and hath geuen you power to iudge of vs also And therefore we are rightly iudged of you But yee can not be iudged of men For which cause expect yee or tary for the iudgemēt of God alone among you This discourse of Constantine conteineth three thinges worthie to be noted First he saith the bishoppes are Sacerdotes Priestes or men that haue publik authority to make externall sacrifice vnto God for the whole Heb. 5. peples synnes Secondly he saieth that they haue power to iudge euen of the Emperour himself And this their power of iudging dependeth of their power of priesthod For the highest power may iudge the lower But no power can be higher then the power of a priest because he is the minister of God in that office which most directly toucheth Gods honour and seruice Malac. 1. Wherupon S. Augustin hauing said what was Moyses if he were not a priest In Psal 98 geueth this reason of his words Nūquid maior Sacerdote esse poterat Whether could he be greater then a priest as who should say seing Moyses was the greatest officer amōg the Israelits and yet he could not be greater then a priest it must nedes be that he was a priest The priestes then of God being the greatest officers in earth haue power to iudge euen of an Emperour if any be in their parishes or Dioceses Thirdly of these former points Cōstātine deduceth an other conclusion that priestes can not be iudged of mē How then can they be iudged of the Emperour Neither doth it skill that Constantine seemeth to haue iudged certaine priests or Ecclesiastical causes when the Donatists appealed vnto hī for he did it as S. Augustine saieth à sanctis antistitibus postea veniam petiturus In epistol 162. as one that would afterward aske leaue or pardon of the holy bisshops Who asketh leaue or pardon for that which he may doe by his owne power He did it then through the importunat sute of heretickes for the peace of the Church otherwise detesting them that demaunded his iudgement after that the bishoppes had iudged Optat. li 2 August in epist 162. and finding great fault therewith himself as Optatus and S. Augustine also doe witnesse But take away importunity of heretikes and the commission leaue or pardon of the right bishoppes who may for diuerse respectes either committe certain Ecclesiasticall causes to lay mē or winck for a tyme at such iudgemēts take away I say heresie and permission and ordinarily it is against the law of God that any secular Prince who needeth the office of a priest for his reconciliation vnto God should sitte iudge vpon him in causes of the Churche 2. Cor. 5. at whose handes he must receaue the Sacramentes of the Churche and by whose ministery his soule must be purged Now if one priest doe iudge an other that is Gods iudgement Deut. 17. Num. 3 and not the iudgement of men For God hath sette one priest ouer an other as the high priestes was aboue the Leuites in Moyses lawe and as the Apostles wereof a higher degree then the seuenty Disciples or then the seuen Deacons These woordes then of Constantine vos non potestis ab hominibus iudicari Ruffin li. 1. cap. 2. yee ô priestes of God can not be iudged of men are thus meant the order of priesthood is such as is not subiect to anie secular or earthly iurisdiction And seing all the power of iudgement which euen Christian Emperours or Kinges haue by their own state is earthly and secular it wil follow that no King or Emperour can by his owne power iudge a priest in priestlie causes and in Ecclesiasticall matters That all the power of Emperours though they be Christians is secular Constantine himself pronounceth saying to the Donatists as Optatus recordeth Petitis á me in seculo iudicium De schism Donatist lib. 1. cùm ego ipse Christi iudiciū expectem Yee aske of me iudgement in the world whereas I my self looke for Christes iudgement There are then two iudgements one in the world an other

of our Lords supper I know you beleue his doctrine to be starck false in that behalfe Wel was he not warned thereof not onlie by his owne Catholike bisshop but also by Zuinglius a man of God as you saie Did he not after a sharppe warning or two yet still defend his false doctrine manie yeeres togeather most stubburnlie Tit. 3. Therefore by Saint Paules doctrine Luther was an heretike and was to be auoided as a man condemned by his own iudgement How do you auoid him when in your Apologie of the Church of of Englād you iustifie him as a man whome God reised after long darknes to geue fresh light vnto the world Cal you then an errour in religion the light of the Gospel What was there I pray you whie the old false Prophets of the primitiue Churche were accompted heretiques the which is not also founde in Martin Luther Luther had al the properties of the old Heretikes Did they teache erronious doctrine So did he euen by your confession Did they stand in it being warned So did he Did they die in it So did he Made they a schism for it So did he Left they scholars behind them who bare their names As though the Martinists and Lutherans be not named of Martin Luther Did their Schism hurt the peace of the Church So doth this Was their heresie condemned by General or Prouincial Councels So was the doctrine of the Lutherans condemned at Trent at Rome at Magunce at Colon at Cambray and where not To be short define an heretique for your life how euer you can and Luther shal be within the cūpasse of your definition And yet shal you that iustifie him be saued No surely no more thē they that iustifie the Nicolaits or Monothelits It wil not now serue to saie that S. Cyprian died in his opinion of rebaptising those who were baptized of heretikes For then partly the Catholique faith in that point was not fully and vniuersally reuealed in any General Coūcel partly S. Cypriā did not die wtih such a stubbornes in this behalf that he was ready to iudge or to excōmunicate the contrary teachers as his own a ad Quītum ad Iubaianū Epistles and S. b lib. 2. 3. de baptismo cōt Donat. Augustin doth wel proue at large Neither would he haue refused a iudge euen in earth if occasion had ben geuen to haue come to the tryall of the mater But the questiō of our Lords supper was vniuersally knowē and fiue hundred yeres past it was defined in iudgement at certain Councels euen to the recantation of Berengarius the first publike mainteinour therof And when the great general Councel of Lateran had ended it the whole Church was confirmed in their former belefe Now the definitiō of that great Coūcel doth cōdēne both Luther ād Zuīglius Moreouer Luther and Zuinglius died with suche a presumptuouse stubbornes that eche of them refused anie Iudge in the whole earth because eche of them said him selfe to be sure of the word of God beside the which eche of them refused any iudge at al. So that now no excuse in the world remaineth but that either Luther or Zuinglius must be an Antichrist And that who so iustifieth them both as the Protestants and Sacramentaries doe is vtterlie damned for allowing one Antichrist at the least The fourth marck of an Antichristian The Fourth mark of an Antichrist is in that God suffereth as not Antichrist himself in his own person so neither his ministers ād false Prophets to continue or tarie long For as Christe said Matth. 24. where he intreated of these matters Except those daies had ben shortened 2. Pet. 2. no flesh should be saued And S. Peter saith The perdition of false teachers sleepeth not For in deed except God prouided that heresies might haue a short reign the whole faith would be in danger to be corrupted by them And I pray you The short reigne of Luther see how short a reigne Luther had who was the first false Prophet of our age His heresie and doctrine is in maner nowe come to remaine onely in two or three persons For whereas his sect is onelie that whiche he him selfe taught he was no soner dead but Philip Melancthon beganne to change his doctrine The which thing so displeased Flaccus Illyricus with a few others that they toke vpō them the defense of their Master Luther and thereby they are so hated in al the states and Cities of the Ciuile Lutherans who are spread through moste parts of Germanie that now it is not lawful for the said Illyricus so muche as to appere in those quarters nor his bookes may not be openly sold at Lipsia or Wittenberge except some fewe of them which are by name permitted The short reigne of Hosiander Hosiander a Protestant taught in Prussia at Coninsperg That God iustifieth man onely by his diuine nature And that the man iustified must be iust with the very same iustice wherewith God is iust in his owne nature and substance And whiles this Hosiander liued Duke Albertus was altogether of his opinion and fauoured him aboue measure But now at my being in Prussia I learned there were scant three men left who openlie mainteined this sect And the Duke was saied to care now no more for it And good reason why for their heresies die with the inuentours of them As for Zuinglius opinion The short reigne of zuinglius it is vtterlie extinguisshed by the Caluinists For Zuinglius and Oecolampadius thought these woordes This is my bodie directlie to concerne and to appertaine to the bread and onlie to make it a figure of Christes bodie Whereby he that should receiue the same bread might be put in minde of Christes death But Caluin hath affirmed the said words of Christ not to be directed to the bread but onlie to be a sermon and a preaching made to the audience which is present Whereby the bodie of Christe is consecrated not now in the bread as in a signe whiche Zuinglius beleued but in euery mans hart by faith and by the remembrance of Christes death And in the hart Christ is present saith Caluin not onlie by faith as Zuinglius had taught but reallie and in very deed whiles certaine beames come from the flesh of Christ in heauen into his hart who eateth with Caluins phantastical faith The short reigne of Caluin Now as for Caluins own doctrine it shal decay euery hower sithens he is once dead Euen alreadie in Polonia it is ouerwhelmed with Trinitaries Iosephits and with those who circumcide them selues and with diuerse other blasphemies wherevnto those are nowe fallen who were once Caluins Scholars In England it is forsaken by his own scholers who allow defend and both doe sweare themselues and make other men to sweare vnto the supreame gouernement of temporall Princes ouer the spirituall Pastours in all things and causes by Act of parliamēt In Amos.