Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	pope_n	prince_n	1,488	5	5.9235	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

not the words as pretious vessells but the wine that in them is offered to vs by these drunken teachers Now seeing I am fallen into mention of this matter I wil briefly lay open the deceit that is like to maske and lie hidde vnder the vizzard of this dissention True it is that these popish sectaries priests and Iebusites the Pharisies and Sadduces of these daies are bitterly fallen out among themselues neither is it a formall or deuised contention as some haue imagined but a very materiall and reall diuision among them kindled secretly a long time afore it brake forth vnto these opē flames Which beeing espied by the vigilant eye of some worthie persons was suffered to flame forth as it doth that other men seeing the same might keepe it from their owne houses though it burne a while where it began And here by the way I can not passe ouer with silence some forward affections that take vpon them to censure the proceedings of the State herein as though it were not safe that such dangerous stuffe as the Quodlibets and other bookes containe should not be published Wherein as to me it seemeth they take a preposterous course For the Magistrate is not to giue a reason of his doings The secrets of Magistrates not curiously to be searched to euery one neither should we rashly enter into their secrets The wise man saith The heauen in height and the earth in deepenes and the Kings heart can no man search out Prou. 25. 3. So that the counsell of the magistrate is as a great depth that is not by euery one to be sounded It is saide that while Alexander was reading a letter of secrets he suffered his friend Ephestion Plutar. apoth to looke on but when he had done with his ring he sealed his lippes by that ceremonie enioyning him silence And Ecclesiasticus saith If thou hast heard a word let it die with thee it will not burst thee ch 19. v. 10. So should we neither be inquisitiue to know nor knowing discouer the secrets of State but as the Apostle biddeth we should pray for Kings and magistrats that God would direct their counsells not praie or talke our pleasure of them to preiudice their proceedings Wherefore till such time as it shall seeme good to the State to haue those popish bookes more fully answered I will set downe some aduertisments for the satisfaction of the reader concerning the foresaid dissentions 1. Whereas the Priests doe lay all the blame vpon their fellow Iesuits as authors Dissention betweene priests and Iesuits and contriuers of all the treacherous plots against her Maiestie and the state they can not iustifie themselues For it is certen that priests as well as Iesuits haue had their hand in many of the saide conspiracies Morton Allin Hall Ballard Gifford were priests and not Iesuits The first the instrument of the commotion in the North the second a continuall practiser against the State the third incited Arden and Somerfield the fourth Babington his fellowes the last yet aliue prouoked Savadge Williams Yorke to take in hand their wretched enterprise It may be that all priests are not treacherously bent but yet we see they can not cleare euery one of their profession They haue beene both very dangerous and are so to be held still Me thinke then their fellowes may very well say vnto them as Ierome saide to Ruffinus though the case be not alike Quid vulneribus tuis prodest si ego fuero vulneratus an solacium percussi est atnicum socium videre morientem What doth it helpe thy wounds if I be wounded Is it a comfort to him that is smitten to see his friend die with him Secondly they affirme and maintaine this position that notwithstanding they doe depend vpon the pope for their faith yet they may be and are good subiects to the Queenes highnesse which is a very false ground 1. Because they gaue the pope preheminencie before the prince and authoritie to excommunicate 2. They allowe appeales to be made to Rome which is contrarie to the lawes of this land 3. They make the pope cheife in all spirituall causes and so doe maime the office of a prince 4. They count all these martyrs which haue beene executed for treason which is a great slander to the state 5. They commend Cardinall Allē D. Gifford with others which were known to be sworne enemies to the state 6. They giue ayde and maintenance to the Seminaries and societie of Iudasites Iesuites I would say which is no good subiects part to foster enemies to their countrie Wherefore I conclude vpon these reasons that a professed and absolute papist priest Iesuite pope catholike lay regular or secular can be no good subiect though he may be no traytour And if the Queene had no better subiects then such her maiestie were ill bestead And if the common wealth had no better sheild to defend it selfe it might deceiue them as Brasidas the Lacedemonian beeing wounded through his sheild said Prodente me clypeo vulneratus I was wounded Plutarch my sheild betraying me Thirdly whereas a question is mooued by the popish priestes which of them or the other faction are likest to the puritans and it is resolued that the sect of the Iesuits commeth neerer vnto them though not so absurd in doctrine nor yet so malitious against either Church or common wealth neither yet are they such grosse heads but much finer witts then the puritans for these are their owne words Let it here be considered that if by the name of puritans they did vnderstand such buisie factious heads as beeing malecontents of a couetous and greedie minde seeke the hauocke and spoile of the Church not indeed nor in trueth touched with any conscience of religion such as Martin Mareprelate might seeme to be we would not greatly stand with them for this comparison For such a puritan may proue a good stocke to graffe a papist in as that vile Hacket that iustly suffred for his villanies and did leape as it is reported out of such a puritans skinne into a papists hide But whereas vnder this scandalous name of puritans they doe gall and wound the credit Puritans better subiects then papists of many worthy ministers of the Gospell as Caluin Beza and the preachers of Scotland and diuers amongst vs who otherwise setting aside their opinion of some externall vsages of the Church are very profitable labourers and most loyall subiects betweene these and the best learned of the papists for true religion and sound diuinitie and faithfull obedience loue to their prince there is no comparison at all First these whome they vpbraid with the name of puritans do hold soundly all points of religion and articles of the protestants faith throughout excepting onely concerning externall matters of discipline and ceremonies which belong rather to the pollicie of the Church then to faith and doctrine And therefore they admitting of no absurd point of

poperie are by many degrees to be preferred and I doubt not but are better liked of the state 2. Those preachers and ministers of the Gospell neuer yet attempted any thing against the life of their prince as priests and Iesuits haue done neither doe I trust shall it euer be seene They neuer conspired the death of Queene Marie as these haue done of Queene Elizabeth Wherefore it is a great slāder of thē to say they seeke to pull downe kings princes 3. These admitte of no forraine potentate to haue power in matters ecclesiastical as the popish priests doe wherein they curbe the authoritie of princes 4. They perswade to obedience to their prince and thankefulnesse to God for the puritie of religion professed among them The other creepe in corners to seduce and peruert the subiects from the faith and so cōsequently from due obedience to their prince 5. They communicate with the assemblies of the Church in the worde praiers and Sacraments the Romanists refuse so to doe and disswade whome they may from our Church assemblies 6. They both in their publike and priuate praiers doe lift vp their hands for the life of our Soueraigne and the continuance of her state of popish priests it is to be doubted For whome the pope their head curseth how dare they blesse whome he would haue cutte off is it like they desire to continue 7. They haue beene meanes to detect the conspiracie of the common aduersarie and are readie with all their power to do it popish priests vse not to reueale but to conceale them 8. They are bound by oath to acknoweledge the princes supreame authoritie in all causes and to renounce all forraine iurisdiction popish priests will take no such oath 9. They acknowledge a Church here in England and themselues to be members of it the popes priestes count vs no Church but Gifford praefa 2 impudently traiterously saith that in England haerefis est regio diademat● ornat● hold all protestants heretickes and consequently her Maiestie vnder whose authoritie we professe the Gospell which they call heresie in that number and out of the Church 10. Those whome they call puritan ministers haue both by preaching and writing impugned the common aduersarie as much as any and therin haue done God good seruice in his Church And this is the cause if the trueth were knowne why popish priests haue such a spite at them because they stand so much in their waie staying the spreading of their infection by the contrarie exposition of sound doctrine And as for grossum caput and his fellowe let them seeke him among themselues I doubt not but they whome they most scorne of the protestants are able to set foorth from them those which either by writing or conference shall encounter the proudest priest or Iebusite But in truth we disdaine this comparison that the best popish priest should match with the worst protestant preacher either for doctrine or obedience to his prince Let them the priestes and the Iebusites measure themselues with themselues and compare themselues with themselues as the Apostle saith of the false teachers of Corinth 2. Cor. 10. 12. We dare not make our selues of the number nor compare our selues with them But as Ierome saith of the dialogue of Origen and Valentinian so we of this contention betweene these Apolog 2. ad vers Ruffin popelings In quo duos Andabatas inter se digladiātes spectasse mihi videor Me thought I see two blinde sword-plaiers play togither The fourth last consideration is the scope end of these popish books which is to insinuate themselues to the State and to perswade a toleration of religion which A toleration of popery dangerous I trust they shall neuer obtaine neither is it conuenient they should vpon these reasons 1. It were not for her maiesties safetie for if they haue practised so against her Highnesse person in the time of their restraint what will they doe hauing further libertie 2. It were not for her Maiesties honour that hauing held a constant course in religion these 44. yeares should in her sacred old age listen to any such motion 3. It would be an offence to all other protestant princes that the famous church and common wealth of England should giue such an example 4. It would breed a confusion and disquietnes in the land and tend to the ouerthrowe and abrogation of diuers profitable lawes alreadie made against popish practises and the masse 5. It would be an offence to God that a Christian prince should suffer idolaters such as Romanists are to exercise their idolatrous worship freely Iaacob would not suffer it to be done in his house but buried all the images vnder an oake Gen. 35. 5. much lesse is it to be permitted in a kingdome And Eliah well said 1. Kings 18. 21. How long will ye hàlt betweene two opinions if the Lord be God follow him but if Baal be then goe after him So to admit two contrarie religions were to halt betweene two opinions 6. The pope in none of his territories nor where he hath absolute iurisdiction doeth graunt any libertie to protestants but tolerateth rather Iewes and Turkes neither is it reason that his popelings should receiue any such toleration 7. It would be a meanes to obdurate and harden papists in their superstition whereas I trust there may be hope of thē so many as God shall call to returne to the Gospell 8. Her Maiestie hath the example of the good kings of Iudah for her warrant they are commended which did expell all contrarie worshipps as Asa because he brake downe the altars and images of strange Gods 2. Chro. 14. 3. Iehosaphat for remoouing the high places and groues 2. Chro. 17. 6. Iosias for putting downe the Chemarims that were idolatrous priests 2. King 23. 5. Whereas the scripture noteth such kings as did not take away the high places as Iehoash 2. King 12. 3. and Azariah 2. Kings 15. 4. 9. Her Highnes hath a president from vertuous and blessed prince Edward 6. her Maiesties brother who notwithstanding the request of Charles the Emperour and the instance of Bishop Cranmer and B. Ridley would not consent to graunt to his sister the ladie Marie to haue masse in her house Fox p. 1295. edition 1583. 10. Lastly I will propound the most worthie example of the Emperour Valentinian that when the citie of Rome sent Ambros. in obi●●● Valentin vnto him to restore the rytes of the temples of the idolls and all the consistorie being Christians perswaded therunto the Emperour alone being a yong man gainsaid them alleadging the example of his brother Gratian Quod pius frater eripuit quo modo à me putatis esse reddendum cum in co relligio laedatur frater à quo se nollet pietate superari How can I restore that which my brother tooke away for both religion should receiue hurt and my brother of whome he would not be ouercome

6. Exor Like as Moses was bid put off his shooes Exod. 3. and the Israelites to wash their cloathes Exod. 19. so we should keep our bodies cleane Aitiolog 1. Cor. 6. 20. Our bodies are the temples of the spirit he that destroieth or polluteth Gods temple him will God destroy 1. Cor. 3. 17. and because no vncleane thing shall enter into heauen Reu. 21. 27. Applicat 1. Against the Papists whose religious sectaries are knowne to be notorious Error 21. defilers of the flesh At the dissolution of the Abbeies there were some found that had 6. some 7. some 10. some 20. concubines as it may appeare in the acts and records of the Kings visitation at the suppression of the Abbeies as M. Bale hath set downe in his preface to hit booke De actis Romanorum Pontificum 2. This doctrine toucheth all carnall professours that make no conscience to defile themselues with adulteries fornications drunkennes which make their bodies vessels of vncleannes doe they thinke that such bodies shal be made vessels of honour which they doe here in earth so defile and dishonour for as Reuben by his vncleannes lost his birthright among his brethren Gen. 49. 4. so they lose their birthright in heauē Despise gouernment They doe not only speake euill of the person of the gouernours Doctr. 3. as it followeth afterward but doe despise and ouerthrow the rule and order of gouernment itselfe Doctrine That gouernment is necessarie and to be honoured that they which thinke otherwise are in a great errour and lead with an erroneous spirit Testim Isa. 34. 12. The nobles shall call to the kingdome and there shall be none the Prophet sheweth what a miserable state they are in which haue no gouernour Exempl Such an one was Ismael Gen. 16. 12. a wild man vnder no gouernment his hand against euery man and euery mans hand against him Againe this was the state of the Israelites Iud. 21. 25. Euery man did what seemed good in his owne eyes there being no King Exorn. Like as when the hedge is taken away from the vinevard Isa. 5. 4. so is it where no gouernour is like as a widow bereft of her husband Isa. 47. 9. Aitiolog 1. Cor. 14. 33. Because God is the author of peace and order not of confusion therefore it is Gods will and ordinance that there should be rule among men Appl. 1. Against despisers of gouernment either in general as the Anabaptists and Libertines that would haue no Magistrates among Christians or in part as the Papists that denie Princes to haue authoritie Error 21. Papists despisers of gouernment either in Ecclesiasticall causes or ouer Ecclesiasticall persons the Bishop of Rome hath trod vpon Emperours necks made them to kisse his foote to hold his stirrop to lead his horse by the bridle what is this else but to despise gouernement 2. They are reprooued which doe wilfully and stubburnly resist and transgresse the good lawes and constitutions of princes made for their owne good they must be obeied for conscience sake Rom. 13. 5. As where good lawes are made against vsurie extortion theft prophanation of the Lords day negligence in resorting to diuine seruice to be carelesse in these things and the like is a contempt of Gods ordinance namely the authoritie of the magistrate Speake euill or blaspheme them in dignitie Doctrine As it is one sinne to despise or Doctr. 4. Princes not to be railed vpon disobey authoritie so it is an other to reuile their persons Testim Exod. 22. 28. Thou shalt not raile vpon the Iudges Exemp Shemei cursed Dauid 2. Sam. 16. we see his reward for it 1. king 29. 46. S. Paul excuseth himselfe for calling the high priest painted wall Act. 23. 4. Exornat Prou. 26. 27. He that speaketh euill of the prince is as he that diggeth a pit or rolleth a stone it shall returne vpon him Aitiolog One reason to mooue vs to take heed of this euill is because they murmure against God which doe open their mouth against the Magistrate Exod. 16. 8. An other Pro. 10. 20. because the Lord by secret meanes and speedily will bring it to light as we haue seene experience that they which haue spoken wordes euen in their bed chamber against the prince haue beene disclosed Applicat 1. We may see what spirit the Papists are of who in their writings doe Error 22. rayle of our Prince and the Pope accurseth her as Shemei did Dauid but God hath turned it into a blessing as Dauid saith 2. Sam. 16. 12. 2. We are taught that we should not onely refraine our words yea thoughts from speaking and thinking euil but on the contrarie it is our part to pray for kings and princes 1. Tim. 2. 1. First of all for kings c. The seauenth lecture Uers. 9. Michael the Archangel c. First I will briefly open the sence meaning of this verse and then descend to the particular doctrines I finde two speciall expositions of these wordes one is that Michael one of the principall angels designed of God to be a special agent in the affaires of his church did striue against and resist the deuill which would haue brought the bodie of Moses to light and so haue put a stumbling blocke before the Israelites to cause them to commit idolatrie as Balaam gaue wicked counsell to Balaack Numb 25. The other exposition is that Michael is here vnderstood to be Christ as it may Michael the Archangel vnderstood to be Christ. appeare Zach. 3. 2. where he is called Iehoua and there the very same words are vsed the Lord rebuke thee Satan And by the bodie of Moses some vnderstand the people of the Iewes whose returne out of captiuitie Sathan hindred Some the Gospell which is the bodie the lawe beeing the shadowe some coniecture that Moses was mistaken for Iosua the high priest as Beza but he doeth not much stand vpon it These two expositiōs in part I receiue in part I refuse from the latter I take the first that Michaelis here to be vnderstood to be Christ from the first I take the latter part that I had rather here vnderstand the bodie of Moses after the literall sense The reasons of the first are these 1. because wheresoeuer else in scripture we finde mention made of Michael Christ is implyed as Dan. 10. 13. 21. Michael your prince but there is no prince of Gods people but Christ Reuel 12. 7 10. Michael is expounded to be Christ. 2. The word it selfe beeing interpreted quiest par deo who is like vnto God best agreeth vnto Christ. 3. This angel that did burie Moses bodie that the people should not make an idoll of it was the same Angel that was the protector and conductour of the Israelites which was Christ Exodus 32. 21. in whome Gods name was which was also Iacobs Angel Genes 48. 16. 4. Because in Zacharie the same forme of wordes is vsed translated by the Septuagint

vs Rom. 8. 31. Durst not blame him with cursed speaking or giue him the iudgement of blasphemie Doctr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but said the Lord rebuke thee Doctrin Such a moderation should be kept in all reprehension that we raile not neither reuile the most wicked that are in authoritie as Michael raileth not of the deuill neither to seeke to reuenge our selues by railing speech but refer the reuenge to God Testim Prou. 20. 22. Say not I will recompence euill that is either by word or deed but waite vpon God c. Exemp 1. King 22. 20. The angels reuile not Ahab c. 21. 20. Eliah calleth not Ahas enemie againe as the king had reuiled him but denoūceth Gods iudgements Exornat Eccles. 10. 8. 9. Like as he that remooueth an hedge shal be bitten of a serpent or that remooueth stones disorderly c. or that heweth wood with a blūt toole so are they that vnaduisedly seeke their owne reuenge Aitiolog The reason is because they take Gods office into their hand Ierem. 51. 36. I will maintaine thy cause take vengeance for thee c. Applicat 1. We may see how contrarie the practise of the Church of Rome is that doe not onely raile and reuile princes Error 26. in their vncharitable writings but also take No conspiracie against princes vpon them to reuenge themselues by treacherous conspiracies 2. We are taught to qualifie our spirits both in publike and priuate wrongs and to depend vpon god as Ierem. 11. 20. Let me see thy vengeance vpon them for to thee haue I opened my cause The eight lecture Uers. 10. These speake euill of those things they knowe not Here is the third sinne which these hypocrites are detected of their presumption in speaking euill of such things they vnderstand not and their brutish abusing of that knowledge they haue Doctrin That men ought not to presume beyond their skill nor to censure Doctr. 1. where they haue no sense nor to speake euill of that they cannot discerne So the Apostle saith of some 1. Tim. 1. 7. They would be doctours of the lawe but vnderstand not what they speake nor wherof they affirme So the wise man saith Prou. 18. 13. He that answereth a matter before he heare it it is a folly and a shame vnto him Such were those high priests and Pharises that spake euill of Christ and of his doctrine and workes not knowing what he had done and therefore are worthely rebuked of Nicodemus Ioh. 7. 51. such was that false prophetesse Iezabel and her fellowes that troubled the church of Thyatira who professed deepe knowledge being ignorant which is therefore called the deepnes of Sathan Reu. 2. 20 24. For like as he that hasteth with his feet not hauing considered his way stumbleth and falleth so the minde without knoweledge is not good Prou. 19. 2. that is erreth and is deceiued and therefore the preacher saith that the wise mans heart is vpon his right hand the fooles vpon his left Eccles. 10. 2. that is the heart and affections of the one is grounded vpon a right knowledge and iudgement the others is rash and inconsiderate the Apostle sheweth the reason 1. Pet. 4. 4. They speake euill of you because ye runne not with them to the same excesse and riot when as either the men or their doctrine is not fitting their corrupt humor they blaspheme both We see then the cause first why papists Error 27. Papists speake euill of things they know not speake euill of the profession of the Gospell of the doctrine of iustification by faith calling it an enemie to good workes of assurance of saluation tearming it presumption of predestination naming it a doctrine of desperation and of such like holy doctrines they speake blasphemously they herein speake euill of those things they know not So doe all Atheists that open their mouthes against heauen psal 73. 9. deriding the holy mysteries of the incarnation of Christ of the resurrection of the bodie of the Trinitie of the day of iudgement these also speake euill of that they know not Here also are they reprooued who are readie to speake euill of Magistrates and Ministers especially whome they know not beeing carried onely with false rumours and reports as Shemei falsly chargeth Dauid with the blood of Sauls house 2. Sam. 16. 8. v. 10. Those things which they know naturally Natural knowledge abused c. as beasts without reason they therin corrupt themselues That is whereas Doctr. 2. God hath giuen vnto euery man a certain light of nature to be some guide vnto him these as bruit beasts are lead onely with a sensuall appetite as though they had no such light of reason at all S. Peter to the like purpose saith 2. Pet. 2. 12. As bruit beasts led with sensualitie and made to be taken that is as bruit beasts hauing no reason to guide themselues following their raging appetite are made a pray so these thorough their corrupt lusts fall into the snare of the deuill So S. Paul speaketh of the Gentiles Rom. 1. 18. that they did withhold the truth in vnrighteousnes that is suppressed the light of truth in them by their owne vnrighteousnesse Such were the Sodomites Gen. 19. which left the naturall vse of the woman and turned it into that which is against nature Rom. 1. 27. and did burne with vnnaturall lusts Such also were the Iewes that hauing this naturall light did not acknowledge God their creator Ioh. 1. 9 10. S. Peter compareth such to the dogge which returneth to his vomit and to the sow which goeth againe to her wallowing in the myre 2. Pet. 2. 22. The reason hereof Saint Paul sheweth Rom. 1. 21. 26. because when they knew God they did not glorifie him as God God gaue them vp to vile affections that is the abusing of their naturall knowledge doth worke in them these beastly corruptions First then this text may be applied against the Papists who doe corrupt themselues in their grosse idolatrie euen against Error 28. Idolatrie against the light of nature the light of nature as the Apostle sheweth of the Gentiles to whome the eternall power and Godhead beeing manifest in the creatures Roman 20. they notwithstanding turned the glorie of the incorruptible God into the similitude of the image of a corruptible man v. 23. and so doe the Papists And whereas they say they worship no idols but images the Apostle here condemneth the images of the heathen for he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an image not an idol Secondly all carnal gospellers that giue themselues to gluttonie drunkennes adulterie wantonnes are reprooued for euen these are sinnes against nature for euen Abimelech by the instinct of nature knew adulterie to be vnlawfull Gen. 20. And bruit beasts when they haue satisfied their nature take no more and they haue a naturall affection to prouide for their yong so haue not these that spend