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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	jurisdiction_n	power_n	1,683	5	4.9363	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30388	The life of William Bedell D.D., Lord Bishop of Killmore in Ireland written by Gilbert Burnet. To which are subjoyned certain letters which passed betwixt Spain and England in matter of religion, concerning the general motives to the Roman obedience, between Mr. James Waddesworth ... and the said William Bedell ...	Burnet, Gilbert, 1643-1715.; Bedell, William, 1571-1642. Copies of certain letters which have passed between Spain & England in matter of religion.; Wadsworth, James, 1604-1656?	1692 (1692)	Wing B5831; ESTC R27239	225,602	545

English Translators had failed He thought the use of the Scriptures was the only way to let the knowledge of Religion in among the Irish as it had first let the Reformation into the other parts of Europe And he used to tell a passage of a Sermon that he heard Fulgentio preach at Venice with which he was much pleased It was on these Words of Christ Have ye not read and so he took occasion to tell the Auditory That if Christ were now to ask this Question Have ye not read all the Answer they could make to it was No for they were not suffered to do it Upon which he taxed with great zeal the restraint put on the use of the Scriptures by the See of Rome This was not unlike what the same person delivered in another Sermon preaching upon Pilate's Question What is Truth he told them that at last after many searches he had found it out and held out a New Testament and said There it was in his Hand but then he put it in his Pocket and said coldly But the Book is prohibited which was so suited to the Italian genius that it took mightily with the Auditory The Bishop had observed that in the Primitive times as soon Nations how barbarous soever they were began to receive the Christian Religion they had the Scriptures translated into their vulgar Tongues And that all people were exhorted to study them therefore he not only undertook and began this Work but followed it with so much industry that in a very few years he finished the Translation and resolved to set about the printing of it for the bargain was made with one that engaged to perform it And as he had been at the great trouble of examining the Translation so he resolved to run the venture of the Impression and took that expence upon himself It is scarce to be imagined what could have obstructed so great and so good a Work The Priests of the Church of Rome had reason to oppose the printing of a Book that has been always so fatal to them but it was a deep fetch to possess reformed Divines with a jealousie of this work and with hard thoughts concerning it Yet that was done but by a very well disguised method For it was said that the Translator was a weak and contemptible Man and that it would expose such a work as this was to the scorn of the Nation when it was known who was the Author of it And this was infused both into the Earl of Strafford and into the Archbishop of Canterbury And a bold young Man pretended a lapse of the Benefice that the Bishop had given to the Translator and so obtained a Broad Seal for it though it was in the Bishop's Gift This was an abuse too common at that time for licentious Clerks to pretend either that an Incumbent was dead or that he had no good right to his Benefice or that he had forfeited it and upon that to procure a Grant of it from the King and then to turn the Incumbent out of Possession and to vex him with a Suit till they forced him to compound for his peace So upon this occasion it was pretended that the Translator had forfeited his Living and one Baily that had informed against him came down with a Grant of it under the great Seal and violently thrust him out of it The Bishop was much touched with this and cited Baily to appear before him He had given him a Vicarage and had taken an Oath of him never to hold another so he objected to him both his violent and unjust intrusion into another man's right and his Perjury Baily to cover himself from the last procured a Dispensation from the Prerogative Court notwithstanding his Oath to hold more Benefices The Bishop lookt on this as one of the worst and most scandalous parts of Popery to dissolve the most sacred of all Bonds and it grieved his Soul to see so vile a thing acted in the name of Archbishop Vsher though it was done by his Surrogates So without any regard to this he served this obstinate Clerk with several Canonical admonitions but finding him still hardned in his wickedness he deprived him of the Benefice he had given him and also excommunicat'd him and gave orders that the Sentence should be published through the whole Deanry upon which Baily's Clerk appealed to the Prerogative Court and the Bishop was cited to answer for what he had done He went and appeared before them but declined their Authority and would not answer to them He thought it below the Office and Dignity of a Bishop to give an account of a spiritual Censure that he had inflicted on one of his Clergy before two Laymen that pretended to be the Primate's Surrogates and he put his Declinator in 24 Articles all written with his own Hand which will be found at the end of this Narrative he excepted to the incompetency of the Court both because the Primate was not there in person and because they that sate there had given clear Evidences of their partiality which he had offered to prove to the Primate himself He said the appeal from his Sentence lay only to the Provincial Synod or to the Archbishop's Consistory and since the ground of Bailys Appeal was the dispensation that they had given him from his Oath they could not be the competent Judges of that for they were Parties And the Appeal from abusive faculties lay only to a Court of Delegates by the express words of the Law And by many Indications it appeared that they had prejudged the matter in Baily's favours and had expressed great resentments against the Bishop and notwithstanding the dignity of his Office they had made him wait among the croud an hour and an half and had given directions in the management of the Cause as Parties against him they had also manifestly abused their power in granting Dispensations contrary to the Laws of God and now they presumed to interpose in the just and legal Jurisdiction that a Bishop exercised over his Clergy both by the Laws of God and by the Kings Authority Upon these grounds he excepted to their Authority he was served with several Citations to answer and appeared upon every one of them but notwithstanding the highest contempts they put upon him he shewed no indecent passion but kept his ground still In conclusion he was declared Contumax and the perjured Intruder was absolved from the Sentence and confirmed in the possession of his ill-acquired Benefice It may be easily imagined how much these Proceedings were censured by all fair and equitable Men The constancy the firmness and the courage that the Bishop expressed being as much commended as the injustice and violence of his Enemies was cryed out upon The strangest part of this transaction was that which the Primate acted who though he loved the Bishop beyond all the rest of the Order and valued him highly for the zealous discharge of

sever not For it is not by humane but r●ther divine power that spiritual marriage is dissolved when as by translation or cession by the authority of the Bishop of Rome whom it is plain to be the Vicar of Iesus Christ a Bishop is removed from his Church An admirable interpretation of the Text Quos Deus conjunxit by which the Pope not only challengeth that which is proper to Gods judgment only as he saith viz. to dissolve the Bond of spiritual Wedlock but because that is the stronger of carnal it seems also when it shall please him The anointing of a Prince since Christs coming is translated from the Head to the Shoulder by which Principality is fitly designed according to that which is read Factus est principatus super humerum ejus for signifying also whereof Samuel caused the shoulder to be set before Saul Who should ever have understood these Texts if your infallible Interpreter had not declared them But this is nothing yet to the exposition of those Texts which the Pope interprets in his answer to the Emperour of Constantinople as Subditi estote omni humanae Creaturae propter Deum c. He tells him that S. Peter wrote that to his own Subjects to provoke them to the merit of humility For if he had meant thereby to lay the yoke of subjection upon Priests it would follow that every Servant were to rule over them since it is said Omni humanae creaturae After It is not barely set down Regi praecellenti but there is put between perhaps not without cause tanquam And that which follows ad vindictam malefactorum laudem verò bonorum is not to be understood that the King or Emperor hath received the power of the Sword upon good and evil Men save only those who using the sword are committed to his jurisdiction according to that which the Truth saith They which take the Sword shall perish with the Sword For no Man ought or can judge anothers Servant since the Servant according to the Apostle standeth or falleth to his own Lord. For the love of God consider this Interpretation and compare it with S. Chrysostome upon Rom. 13. Nay do but read the Text attentively and judge of the infallibility of your interpreter Straight after he tells the Emperor That he might have understood the prerogative of Priesthood out of that which was said not of every Man but of God not to the King but to the Priest not to one descending of the Royal Stock but of the Priestly Linage of the Priests to wit which were in Anathot Behold I have set thee over Nations and Kingdoms to pull up and destroy to build and to plant See the Prerogative of the Priesthood out of Ieremies calling to be a Prophet O if he had been high Priest This had been a Text for the nonce But he goes on It is said in Gods Law also Diis non detrahes Principem populi tui non maledices Which setting Priests before Kings calls them Gods and the other Princes Compare this exposition with David's and Paul's Psal. 82. and Acts 23.5 and ye shall see how the Interpreter hath hit the mark Again you ought to have known quod fecit Deus duo magna luminaria c. See the Exposition and the difference between the Pope and Kings both in the Text and Gloss. Now although the Gloss-Writer were no excellent Calculator yet out of Clavius the account may be cleared who tells us the Sun exceeds the Moon 6539. times and a Fifth I let pass the collection out of Pasce oves meas that he belongs not to Christs Fold that doth not acknowledge Peter and his Successors his Masters and Pastors out of Quodcunque ligaveris that nothing is excepted Indeed the Pope excepts nothing but looseth Vows Contracts Oaths the Bond of Allegiance and Fealty between Subjects and their Princes The Commandment of Christ Drink ye all of this c. But our Lord expounds himself Iohn 20. Whose sins ye remit they are remitted c. Ex ore sedentis in Throno procedebat gladius bis acutus This is saith the Pope the Sword of Solomon which cuts on both sides giving every Man his own We then who albeit unworthy hold the place of the true Solomon by the favour of God do wisely exercise this Sword when such causes as in our audience are lawfully canvassed we do with Iustice determine This interpretation first corrupts the Text for it hath not out of the Mouth of him that sate on the Throne but that sate on the Horse next it perverts it for it is not the Sword of Iustice but of Christs Word which is more piercing than any two-Edged Sword that issueth out of his Mouth As for that of Iustice he never assumed it but renounced it rather when he said Man who made me a divider to you Luke 12.14 ¶ To prove that in other Regions besides the patrimony of the Church the Pope doth casually exercise temporal Iurisdiction it is said in Deuteronomy Si difficile sit ambiguum c. And because Deuteronomy is by interpretation the second Law Surely by the force of the Word it is proved that what is there decreed should be observed in the New Testament For the place which the Lord did chuse is known to ●e the Apostolick See For when as Peter fleeing went out of the City the Lord minding to call him back to the place he had chosen being asked of him Lord whither goest thou answered I go to Rome to be crucified again The Priests of the Tribe of Levi are the Popes coadjutors The high Priest or Iudge he to whom the Lord said in Peter Quodcunque ligaveris c. His Vicar who is a Priest for ever after the Order of Melchisedeck appointed by God the Iudge of quick and dead He that contemns the Popes Sentence is to be excommunicated for that is the meaning of being commanded to be put to death Doth not this well follow out of the word Deuteronomy And Rome is the place that Christ did choose because he went he said to be crucified there Only there is a scruple of the High Priest for as much as he that is High Priest after Melchisedeck's Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Priesthood that passes not into another Heb. 7. He adds there that Paul that he might declare the fulness of power writing to the Corinthians saith Know ye not that ye shall judge the Angels how much more the things of the World Is this then the Popes plenitude of Power to judge secular things or was Corinth the Apostolick See and so many Popes there even of the meanest of the Church What shall we say to that Exposition of the famous Text Tu es Petrus super hanc petram aedificabo Ecclesiam meam The Lord he saith taking Peter into the fellowship of the undivided Vnity would have him to be

inaudita Here is at length some certainty Some truth mingled among to give the better grace and to be as it were the Vehiculum of a lye For Iohn Scory in King Edward his times Bishop of Chichester and after of Hereford was one of those that ordained Doctor Parker and preached at his Ordination But that was the Ordination effected as you call it We are now in that which was not effected but attempted only And here we seek again who were these quidams that laid Hands on Scory We may go look them with Laudasensis the Archbishop of Ireland Well hear the proofs Master Thomas Neal Hebrew Reader of Oxford which was present told thus much to the antient Confessors they to F. Halywood This proof by Tradition as you know is of little credit with Protestants and no marvel For experience shews that reports suffer strange alterations in the carriage even when the Reporters are interested Irenaeus relates from the antient Confessors which had seen John the Disciple and the other Apostles of the Lord and heard it from them That Christ our Saviour was between forty and fifty years of Age before his Passion I do not think you are sure it was so For my part I had rather believe Irenaeus and those Antients he mentions and the Apostles than Father Halywood and his Confessors and Master Neal. But possible it is Mr. Neale said he was present at Matthew Parkers Ordination by John Scory These Confessors being before impressed as you are with the buz of the Ordination at the Nags-head made up that Tale and put it upon him for their Author Perhaps Mr. Neal did esteem Iohn Scory to be no Bishop and so was scandalized though causelesly at that action Perhaps Mr. Neale never said any such Word at all To help to make good this matter he saith It was after enacted in Parliament That these Parliamentary Bishops should be holden for lawful I looked for something of the Nags-Head Bishops and the Legend of their Ordination But the lawfulness that the Parliament provides for is according to the Authority the Parliament hath civil that is according to the Laws of the Land The Parliament never intended to justifie any thing as lawful jure divino which was not so as by the Preamble it self of the Statute may appear In which it is said That divers questions had grown upon the making and consecrating of Archbishops and Bishops within this Realm whether the same were and b● duely and orderly done according to the Law or not c. And shortly to cut off Father Halywoods surmises the case was this as may be gathered by the body of the Statute Whereas in the five and twentieth of Henry the Eighth an Act was made for the Electing and Consecrating of Bishops within this Realm And another in the third of Edward the Sixth For the Ordering and consecrating of them and all other Ecclesiastical Ministers according to such form as by six Prelates and six other learned Men in Gods Law to be appointed by the King should be devised and set forth under the great Seal of England Which Form in the fifth of the same Kings reign was annexed to the Book of Common Prayer then explained and perfected and both confirmed by the Authority of Parliament All these Acts were 1 Mariae 1 2 Philippi Mariae repealed together with another Statute of 35. Henry 8. touching the Stile of Supreme Head to be used in all Letters Patents and Commissions c. These Acts of repeal in the 1 Elizabeth were again repealed and the Act of 25. Hen. 8. revived specially That of 3 Edw. 6. only concerning the Book of Common Prayer c. without any particular mention of the Book or form of Ordering Ministers and Bishops Hence grew one doubt whether Ordinations and Consecrations according to that Form were good in Law or no. Another was Queen Elizabeth in her Letters Patents touching such Consecrations Ordinations had not used as may seem besides other general Words importing the highest Authority in Causes Ecclesiastical the title of Supreme Head as King Henry and King Edward in their like Letters Patents were wont to do And that notwithstanding the Act of 35 Hen. 8. after the repeal of the former repeal might seem though never specially revived This as I guess was another exception to those that by vertue of those Patents were consecrated Whereupon the Parliament declares First That the Book of Common Prayer and such Order and Form for consecrating of Archbishops and Bishops c. as was set forth in the time of King Edward the Sixth and added thereto and authorised by Parliament shall stand in force and be observed Secondly That all Acts done by any person about any Consecration Confirmation or investing of any elect to the Office or Dignity of Archbishop or Bishop by vertue of the Queens Letters Patents or Commission since the beginning of her Reign be good Thirdly That all that have been Ordered or Consecrated Archbishops Bishops Priests c. after the said Form and Order be rightly made ordered and consecrated any Statute Law Canon or other thing to the contrary notwithstanding The●e were the Reasons of that Act which as you see doth not make good the Nags-head-Ordination as F. Halywood pretends unless the same were according to the Form in Edward the Sixth's days His next proof is That Bonner Bishop of London while he lived always set light by the Statutes of the Parliaments of Queen Elizabeth alledging that there wanted Bishops without whose consent by the Laws of the Realm there can no firm Statute be made That Bonne● despised and set not a Straw by the Acts of Parliament in Queen Elizabeths time I hold it not impossible and yet there is no other proof thereof but his bare Word and the antient Confessors tradition of which we heard before Admitting this for certain there might be other reasons thereof besides the Ordination at the Nags-head The stiffness of that Man was no less in King Edwards time than Queen Elizabeths And indeed the want also of Bishops might be the cause why he little regarded the Acts of her first Parliament For both much about the time of Queen Maryes death dyed also Cardinal Poole and sundry other Bishops And of the rest some for their contemptuous behaviour in denying to perform their duty in the Coronation of the Queen were committed to Prison others absented themselves willingly So as it is commonly reported to this day there was none or very few there For as for Doctor Parker and the rest they were not ordained till December 1559. the Parliament was dissolved in the May before So not to stand now to refute Bonners conceit that according to our Laws there could be no Statutes made in Parliament without Bishops wherein our Parliament Men will rectifie his Judgment F. Halywood was in this report twice deceived or would deceive his Reader First that he would make that exception which

your Ordination there is no Word said And as little there is in Scripture of your Sacrifice which makes Christ not to be a Priest after the order of Melchisedeck c. with much more to this purpose Where my Defence for your Ministry hath been this That the Form Receive the Holy Ghost whose sins ye remit they are remitted c. doth sufficiently comprehend the Authority of preaching the Gospel Use you the same equity towards us and tell those hot Spirits among you that stand so much upon formalities of Words That to be a Dispenser of the Word of God and his holy Sacraments is all the duty of Priesthood And to you I add further that if you consider well the Words of the Master of the Sentences which I vouched before how that which is consecrated of the Priest is called a Sacrifice and Oblation because it is a Memorial and Representation of the true Sacrifice and holy Offering made on the Altar of the Cross and joyn thereto that of the Apostle that by that one Offering Christ hath perfected for ever them that are sanctified and as he saith in another place through that Blood of his Cross reconciled unto God all things whether in Earth or in Heaven you shall perceive that we do offer Sacrifice for the Quick and Dead remembring representing and mystically offering that sole Sacrifice for the Quick and Dead by the which all their sins are meritoriously expiated and desiring that by the same we and all the Church may obtain remission of sins and all other Benefits of Christs Passion To the Epilogue therefore of this your last Motive I say in short Sith we have no need of Subdeaconship more than the Churches in the Apostles times and in truth those whom we call Clerks and Sextons perform what is necessary in this behalf Sith we have Canonical Bishops and lawful Succession Sith we neither want due intention to depute Men to Ecclesiastical Functions nor matter or Form in giving Priesthood deriving from no Man or Woman the Authority of Ordination but from Christ the Head of the Church you have alledged no sufficient Cause why we should not have true Pastors and consequently a true Church in England CHAP. XII Of the Conclusion Mr. Waddesworth's Agonies and Protestation c. YEt by these you say and many other Arguments you were resolved in your understanding to the contrary It may well be that your Understanding out of its own heedless hast as that of our first Parents while it was at the perfectest was induced into error by resolving too soon out of seeming Arguments and granting too forward assent For surely these which you have mentioned could not convince it if it would have taken the pains to examine them throughly or had the patience to give unpartial hearing to the Motives on the other side But as if you triumphed in your own conquest and captivity you add that which passeth yet all that hitherto you have set down viz. That the Church of Rome was and is the only true Church because it alone is Antient Catholick and Apostolick having Succession Vnity and Visibility in all Ages and Places Is it only antient To omit Ierusalem are not that of Antioch where the Disciples were first called Christians and Alexandria Ephesus Corinth and the rest mentioned in the Scriptures antient also and of Antioch antienter than Rome Is it Catholick and Apostolick only Do not these and many more hold the Catholick Faith received from the Apostles as well as the Church of Rome For that it should be the Vniversal Church is all one as ye would say the part is the whole one City the World Hath it only succession where to set aside the enquiry of Doctrine so many Simoniacks and Intruders have ruled as about fifty of your Popes together were by your own Mens Confession Apostatical rather than Apostolical Or Unity where there have been thirty Schisms and one of them which endured fifty years long and at last grew into three Heads as if they would share among them the triple Crown And as for dissentions in Doctrine I remit you to Master Doctor Halls peace of Rome wherein he scores above three hundred mentioned in Bellarmine alone above three-score in one only head of Penance out of Navarrus As to that addition in all Ages and places I know not what to make of it nor where to refer it Consider I beseech you with your wonted moderation what you say for sure unless you were beguiled I had almost said bewitched you could never have resolved to believe and profess that which all the World knows to be as false I had well nigh said as God is true touching the extent of the Romish Church to all Ages and places Concerning the agonies you passed I will say only thus much if being resolved though erroneously that was truth you were withholden from professing it with worldly respects you did well to break through them all But if besides these there were doubt of the contrary as methinks needs must be unless you could satisfie your self touching those many and known Exceptions against the Court of Rome which you could not be ignorant of take heed lest the rest insuing these agonies were not like Sampsons sleeping on Dalilahs knees while the Locks of his Strength were shaven whereupon the Lord departing from him he was taken by the Philistins had his Eyes put out and was made to grind in the Prison But I do not despair but your former resolutions shall grow again And as I do believe your religious asseveration that for very fear of damnation you forsook us which makes me to have the better hope and opinion of you for that I see you do so seriously mind that which is the end of our whole life so I desire from my Heart the good hope of salvation you have in your present way may be as happy as your fear I am perswaded was causeless For my part I call God to record against mine own Soul that both before my going into Italy and since I have still endeavoured to find and follow the truth in the Points controverted between us without any earthly respect in the World Neither wanted I fair opportunity had I seen it on that side easily and with hope of good entertainment to have adjoyned my self to the Church of Rome after your example But to use your words as I shall answer at the dreadful day of judgement I never saw heard or read any thing which did convince me nay which did not finally confirm me daily more and more in the perswasion that in these differences it rests on our part Wherein I have not followlowed humane conjectures from foreign and outward things as by your leave methinks you do in these your motives whereby I protest to you in the sight of God I am also much comforted and assured in the possession of the truth but the undoubted Voice of God in his Word which is more