Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	pope_n	power_n	1,636	5	5.0155	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13579	A suruey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato. / Drawne out his owne booke, and written in Latin, by Fidelis Annosus, Verementanus Druinus, deuine: and translated into English by A. M.; Survey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato	Floyd, John, 1572-1649.; Hawkins, Henry, 1571?-1646.; De Dominis, Marco Antonio, 1560-1624. Archiepiscopus Spalatensis, suæ profectionis consilium exponit. Selections.	1617 (1617)	STC 11116; ESTC S117494	69,215	152

enlarged but the rights of the Roman Bishop ouer you abridged Hence arose Spleene Malice Strife with which whirlewind blowne away you were carried headlong into Apostasy You would not indeed haue gone but you could not stay being once possessed with this passion Euen as weighty things which cast headlong downe make no end of mouing till they lye on the ground These things meane we to make good For that you write pag. 14. I was lifted vp from my Bishoprick to be an Archbishop from whence sprange to me a new and more vrgent occasion of renewing my endeauours and of a more feruent and exact pursuite of them For when I began to be stirred with the molestations of the Suffragan Bishops of my Prouince but much more with the ouer much power of the Courte of Rome disturbing my Metropolitan rightes I was forced to search more narrowly into the roote and origen of all the Ecclesiasticall degrees powers functions offices dignityes and especially of the Popedome So you I cannot tell whether you wot what you say For by this discourse truly you haue wholy dashed your owne cause and defeated your writings of all credit against the Pope which I trust so to demonstrate that perhaps your selfe or at least euery man besides your selfe may see it manifest 23. Your Suffragans I know not nor haue I to do with thē You are their Primate be you also Accuser Witnes Iudge against them They wrought your vexations I excuse them not They enuied your honour they would haue diminishtit T' was ill done The Pope helped you not but rather with his authority oppressed you more See now how fauourable an aduersary I am I do not deny but that it may haue so happened You grieued at it you tooke it hainously You were incensed and set on fire with anger This I allow not yet let it be held a pardonable fault and according to kind to be sensible of iniuries But you should not fret your selfe so much as to leaue the Church for the matter so to boyle as to seeth ouer the pot not to skip as the Prouerbe goes from the frying pan into the fire If you will not learne patience of any Man yet me thinkes you might of that worthie Matrone Paula Romana no lesse renowned for sanctity then for Nobility of bloud She without her fault hauing incurred enuy and being by S. Hierome exhorted to giue place to furie answered Hieron in Epitaph Paul You should say well if Sathan did not in all places molest the seruantes and hand-maydes of God or if I could find my Bethleem in any other part of the world Most wisely piously and aptely spoken to our purpose Sathan is busy euery where That the lesser do enuy the greater that the weaker be oppressed by the mightier is not Roman but humane If you thinke to eschew this mischiefe you must wholy fly from men also and not from Rome only There are troubles euery where iniuryes crosses euery where something to suffer but not euery where Bethleem that House of Bread is not else where to be found but in the Catholike Church The bread of heauenly doctrine that doth satiate vs with Faith The bread of the most sacred Body that feeds vs in the Sacrament you shall find Bread indeed in the Ministers Suppers but profane bread such as those which do take it stick not to share it to the dogges whose crummes and crustes without awe of religion they shake of on the ground Do you thinke this Holy Bread I do not thinke you do although to please his Maiesty of Great Brittanie you may feed of it with shew of much veneration your anger therefore should not haue lead you so farre as to carry you from Bethleem If there had been any such iniuries offered you either by the Suffragans or the Pope which you obiect but proue not they should rather haue been for Bethleems sake togeather with that diuine bread disgested by you 24. But take heed now in the heat of your anger and being so inraged against the Pope that you vtter nothing for which you may after repent you You say that the power of the Pope annoyed you much and that he assaulted you and your Titles also and that from thence arose in you that seruent and burning desire to search out the roote and origen of the Papacie Do you say this You say it certainly your words be witnesses therof nor could you with any other words so much haue wrought the vtter ouerthrow of your owne cause For cōsider I beseech what you do You moued with the wronges which as you perswade your selfe the Pope hath done you oppressed with his power and for that cause now put into heat and distemper set your self to read and write and search into the first beginnings of the Papacy First who can beleeue that you will disclose any truth in fauour of the Pope if happely you find it who burne with such passion against him That you will discouer if you chance to light on the certaine and firme roote of the Popedome the roote wherof to no other end you seeke but to haue it rooted out That you will lay open the vttermost extent of the Roman Bishops authority which by a preiudicate opinion you iudge ouer large now already before you know what it is Secondly can you hope to find out the Truth seeking it in anger and hauing so mighty a beame in your eye as is the power of the Roman Bishop in the sight of the enuier therof Know you not the verse though vulgar yet true Anger doth so the mind bereaue That Truth it can no whit perceaue Could none of these diuines sayings occurre vnto you Anger killeth the Foolish man Iob. 5.2 In your wrath you do loose your soule Iob. 13.4 An angry man raiseth strifes Iac. 1.20 Anger of man worketh not the iustice of God Could you not remember the precepts of the Apostle Giue place to Anger Rom. 12.19 not reuenging your selues Eph. 4.31 Banish from amongst you all Bitternes and Anger and Indignation and Clamour and lastly Blasphemy which is as it were a certaine fume of boyling Choller 25. Now therfore we shall not hereafter so much meruayle though your ten promised Bookes Of the Ecclesiasticall Common Wealth abound with Blasphemous vntruths which the furie of your breast incensed as you confesse your selfe with supposed iniuries done you by the Pope hath powred forth I should wonder indeed if that were true which you witnes of your selfe in perusing the Fathers in such heate of your prouoked passions That with your eyes more opened you easily obserued you saw now and throughly perceaued It is a strang thing that a man should haue a beame in his eye and not feele it that being starke blind yet to himselfe he should seeme quick sighted But tell me Antony what saw you there in that your feruour and passion of reading I saw say you and throughly perceaued that

verily you will misse of your purpose Theft shall be theft murder murder Schisme schisme will you nill you Antony Well but I fly say you from errors I fly from abuses I fly that I may not be partaker of her sins not haue part in her punishments O how liuely did the holy Ghost describe you long agoe The wicked sonne saith Prouerb 30 ver 12. as S. Augustine readeth that he is iust yet doth he not wash cleere his going out You say the Church swarmeth with errours is ful of abuses loaden with sinnes that you are pure iust and thereupon fly not to be partaker of the punishments due to our sinnes who haue no sinns forsooth of your owne to be punished You say you are iust but you do not proue it notwithstanding though you should in your owne cause say the very truth yet could not you therby cleere your selfe from the crime of Schisme which I will make manifest euen by your owne words In the 37. page touching S. Cyprian you write in this māner Cyprian made no doubt but that Stephen the Roman Bishop did erre very grieuously yet rather then to make a Schisme in the Church he chose to communicate not only with Pope Stephen whose beliefe and practise was contrary to his but also with others whome he iudged impure for this cause only because Pope Stephē did admit them into his Communion which example S. Augustine as he sets it before the Donatists so likewise he sets it before vs for imitation Now I will iudge you by your one euidence For why do you not imitate this example which you say is layd before you a purpose that you should imitate it If S. Cyprian could not deuide himselfe from Pope Stephen whome he most assuredly iudged to erre without being guilty of the crime of Schisme may you reuolt from Pope Paul the fifth vnder pretence that he errs and not be a Schismaticke If S. Cyprian had he forsaken Pope Stephen could not haue iustified his departure by saying put case he might truly haue sayd so I fly his errours his abuses his sinnes do you thinke that your defection frō the Roman Church can be washed cleane from the note of Apostasy by your loud exclaiming that you fly errour A protestation vaine though it were true and indeed false vttered without any proofe You go about Antony to wash a bricke you loose your labour your crime cannot be washed away without teares of repentance The second Gulfe Wandring vncertainty about Religion THE second Gulfe wherein you are drowned I call Nullity of fayth because you abandoned the Roman Church and Faith before you had made choice of any other Church or religion that should succeed in lieu thereof You seemed at your departure from vs to be a blanke ready to preceaue any Religion or faith that should be written therin so it were contrary to the Roman A deepe pit of impiety which heretikes do fall into whos property it is not to establish but to ouerthrow fayth to beate downe Christian Churches that stand not to reare vp Christian Churches amongst Pagans They ioyne friendship and communion indifferently with all Sectes sayth Tertullian nor do they regard though they be different from them in opinion Praese cap. 40. so they will concurre with them to ouerthrow the truth This want of sound and solide faith you shew Antony by many signes and tokens First by your perpetuall silence not declaring either in the title or in the body of your booke to what sect or Religiō you meane to passe from the Roman In the title you pretend to shew the reasons of your going but you tell vs neither whence nor whither you take your iourney Motion as Philosophers say receaues forme and shape of the end and marke wherein finally the same resteth which being true your going to which your title prescribes not any end nor restraynes within the compasse of any markes what may it seeme but a vast vncertaine blind and inconsiderate wandering This your omitting to set down in your title the finall marke of your iourney is the more blame-worthy because straight in the very beginning of your discourse you require that euen we Catholikes should approue your departure For how can any prudent man possibly approue your iourney before he know in what Country Church or Religion you meane to take vp your rest We that know not for what place you are bound can we know or approue your course Seing then this circumstance whither is the chiefe thing that giues light to them that are to iudge in the vndertaking of a iourney and therfore is the first thing to be declared in the very beginning of the deliberation why did not you Antony expresse it in the Title of your Booke why haue you not once thoughout your whole pamphlet tould it vs in playne and direct termes The answere is easy you tould it not because you were certaine neither of the Church nor of the Religion wherein you should make your finall abode You compare your selfe forsaking the Church of Rome with the great Patriarke Abraham who following God left his Countrey which comparison though in the mayne point it be very idle yet heerein you are not vnlike to Abraham that as he departed from his natiue soyle not knowing whither he went so you abandoned the Roman Church and Religion before you could tell what other Church or Religion you should imbrace vpon the forsaking therof 6. Secondly of this your doubtfullnesse in choice of Religion which you did but insinuate in the title you make open demonstration in your booke in the 15. pa. wherof you write Now myne eyes being more opened I might easely perceaue that the doctrines of the Churches which being very many Rome hath raysed vp to be her aduersaries which Churches though we sharply censure our Deuines maynly impugne do little or nothing at all swarue from the true primitiue doctrine of the pure Church So you write nor could you haue more disclosed the vast pit of vncertainty in your breast gaping for any doctrine so it be opposite to the Roman For let vs search into the matter I demaund of you Antony whither are you going to Churches say you that swarue very little or nothing from the true Primitiue doctrine I heare you But shew me these Churches which are they they be those Churchs which being very many Rome hath raised vp to be her aduersaries O what a deale of vncertainty and confusiō lyeth couched togeather in these words I let passe that vncertainty very little which how much or little it is no man knowes you only may determine and at your pleasure stretch or contract it I do not enquire where about in the world those Churches are to be seen which you so highly cōmend Which questiō should I propose I could pursue you from country to country and you would sweat to find such Churches in the world as you describe in your booke Churches I

vnsauory and contemptible what wonder though as salt without sauour you were cast forth vnto the dung-hill 45. The second difference betweene the King and the Pope deuised by you is that the Pope is the brother and colleague of Bishops but the King is second after God inferiour to God only By the first because the Pope is the brother of Bishops you inferre that the Pope may be rebuked by his fellow bishops And your inference is good if the Pope giue iust cause if the correction be giuen with due modesty in due time place and manner that it may be for the good both of the Pope the Church By the other because the King is second to God you gather that no man may rebuke him but God only and the Prophets that are stirred vp by God sent purposely for that end You be then of this mind that the dignity of a King which is to be next vnto God doth make him not to be the sonne of the Church nor the brother of Christians For if his being supreme after God in temporalls hinder not but that in spirituall things he is the sonne of the Church why may he not be rebuked by his Mother If he be the brother of Christiās the brother of the Children of the Church why may not they warne him of his faults freely yet with modesty with prudency and with Charity Hebr. 12. vers 7.8 The Apostle saith What son is it whom the Father doth not correct If you be not vnder discipline and correction you be not sonnes but bastards You can neuer exempt the King from being vnder the discipline and correction of Bishops except you put him from the number of the children of the Church 46. But take heed you do not this not because therein you should contradict the ancient Fathers for to do that you would not greatly care but for feare least you offend his gratious Maiesty of Great Brittany whome by this flattering diuinity you endeuour to sooth For William Tooker Deane of Lich-field in his booke called Duellum aduersus Martinum Becanum in the 34. page thereof hath these words Our most gracious and potent King Iames doth accompt nothing more glorious and more honorable for him then with Valentinian to professe himselfe the sonne of the Church and with Theodoricus King of Italy most willingly to acknowledge himselfe the pupill of the Church and the disciple of his Arch-bishops and Bishops Marke me Antony Either you deny the King to be the sonne of the Church or you grant it If you deny it you take from the King the title which if we beleeue Maister Tooker most and aboue all other he esteemeth If you grant the King to be the sonne of the Church and yet will exempt him from being vnder her discipline you make him if we beleeue S. Paul not a lawfully begotten sonne but adulterous Which way so euer you turne your selfe you are in bryars you both dispute impertinently and flatter foolishly 47. The third difference you put between the Pope and the King is that it is not for Prophets to meddle with the Pope but to reprehend Kings God himselfe appoints speciall messengers and Prophets This difference you proue by the example of Dauid who when he was to be rebuked for murder and adultery no man no not the High-priest himselfe durst attempt it because Dauid being King was inferiour to God only Heere you suppose things that are false yet were your false supposalls granted you yet your argument is naught First it is false that Dauid was to be rebuked for adultery and murder Dauid sinned closely he cunningly made away with Vrias by the sworde of his enemyes This his wickednes mortall men could hardly know much lesse could they reproue him for it Secondly it is false that the high-priest durst not reprehend Dauid because he was a King next vnto God He rebuked him not because he knew not that he was worthy of rebuke for had he knowne it why might he not haue dared to do that to Dauid 2. Paral. cap. 26. which Azarias High-priest did to King Ozias whome after sharpe reprehensions he turned out of the Temple And how vaine your discourse is though your premisses were solide hence may it appeare that by the same kind of argument I will easily proue that the Pope may not be rebuked but by some Prophet and speciall messenger sent for that purpose from God For God to reprehend the High-priest hath sent speciall messengers 1. Reg. cap. 2. 3. When Hely the High-priest out of fond affection and indulgence towards his sonnes permitted them to staine the worship of God with most heynous and scandalous sinnes and so deserued to be rebuked and soundly tould of his fault yet none of the Priests nor of the Leuites nor of his friends and familiars durst that we read of rebuke him for it but God sent singular Prophets and speciall Heraldes for that purpose Therfore the high Priest may not be rebuked but of Prophets by singular commission from God This argument is much stronger then yours is yet if I should seriously bring it as placing any force therein I were a foole But you that would haue earthly power preferred before the heauenly what wonder though your arguments in this behalfe be earthly The eight Gulfe Fond and idle Talking YOvv write in the 28. page that you heare a voice which doth thunder still in your eares and say vnto you Cry You follow the instinct of this voice In cap. 22. Isa you do as Heretikes vse to do whose doctrine saith S. Hierome consistes not in knowledge but in clamors and in idle multiplicity of words without sense You powre forth words and make a noise wherewith you beate the ayre and touch no body yea sometimes you strike your selfe with one sentence destroying what in another you had set vp Examples in both kinds of this fond talking are very plentifull in your booke I shall gather you a few 49. In the 35. page being now Gouernour of the Vniuersal Church created by your owne authority you very grauely exhort and rebuke the Bishop of Rome and other Catholike Bishops in this māner Articles in themselues indifferent that were neuer yet in the Church sufficiētly discussed established or defined let vs not admit as articles of fayth except they be first sufficiently defined to the full or be shewed to be sufficiently already defined Let vs not also condemne any for Heretikes except it be first cleare that they haue been formerly or now are sufficiently condemned by the Church In things indifferent then let free scope be left to euery one to thinke and practise as they please let euery one abound in their owne sense till the Church taught and gouerned by the spirit of Christ shall make an end of Controuersies and separate the true chaffe from the true grayne Thus you talke And to what end are so many wordes cast into the wind Whome

at Rome without all lawfull foundatiō there were innumerable new articles of faith dayly coyned and thrust vpon vs. And do you not yet perceaue your selfe to be blind that you see an vntruth that you see that which hath no being at all that you see a most huge nothing that at Rome there are new articles of faith coyned not in ech age in ech yeare or in ech day one but euery day many without number and yet vouchsafe you not to name vs one But rightly S. Ambrose Anger waytes on Enuy it festereth the mind Precat 2. ad Missam it dulles the senses it doubles the tongue it dims the eyes it disquiets the whole body especially if the Anger be so impotent as yours is a gainst the Pope which most intemperatly you bewray in these words The Maiesty say you of our Roman Pope is not so great that it ought to be feared that temporall and statly Maiesty is merely counterfait vsurpt it is t' is nothing So do you make shew to contemne the dignity you cannot reach to rather then any man should enioy it but your self You would haue it not to be at all seing you cannot ouerthrow it with your deedes You seeke to beate it into nothing by contemptuous speach This is the nature of Enuy and the property of enraged displeasure The Maiestie of the Roman Pope affrights you nothing So you professe yet S. Hierome borne in the same Dalmatia with you a farre more learned man more holy lesse timorous of to yes and humane vanities then your selfe was afraid of this maiesty Your greatnes saith he speaking to Pope Damasus dothterrify me but your curtesie inuites me Let the ambitious greatnes of the Roman dignity be laid a side whilest I speake with the successour of a Fisher man But it booteth not to stand refuting of sayings which only malice venteth That is now cleere which we intended to shew That you haue wel trodden the steps of contention and enuy which is the sixt downefal of your soules hasty running into Apostasy The seauenth Degree of Apostasy Contumacy and Contempt of the Supreme Pastour FROM the contumacy and contempt of the Pope men do easily fal into heresies which S. Cyprian affirmes do spring from no other head then that one Priest in the Church for the time being and one Iudge the Vicar of Christ for the time likewise being is not regarded nor is obeyed according to diuine precept by the whole fraternity To you Antony as you were yet sparkling flames of enuy a fit occasion was offered to passe to this degree and make a nerer approach vnto Apostasy For no sooner was the knowne difference betweene the Pope and the Venetian Cōmon wealth risen but straight you bewrayed your secret hardly concealed malice against the Pope by open contumacy Thus do you lay the matter forth before our eyes in your 14. page Shortly after came forth the Venetian Interdict There was no end of Roman libells oppressing vexing and reuiling vs Venetian Bishops as so many beastes rude fellowes men ignorant of no conscience Hence new occasions were offered me of new and more burning endeauours as well to make our defense as to cleere the truth in the Venetian cause So do you set forth the busines and togeather do lay open the increase of your flames you burned but too much before and were ouer hoate yet you tell vs that new fires and ardencyes seyze vpon you You perchance affect the stile of Arch-heretike and you would faine haue vs apply vnto you the sentence of S. Ierome No man can plot an heresy In Ose c. 10. that is not of a fiery witt Such kind of Apostles doth most please and cōtent this vpstart Ghospell of our age which the Kinges Maiesty of Great Britany testifies in his Basilicon Doron to haue beene brought into Scotland in these later dayes by Preachers that were of a fiery temper and seditious fellowes You delight belike and would willingly be still more and more enraged against the Romans and that you may burne more hoatly you faigne your selfe and your fellow Bishops to be reproachfully intreated to be called beastes rude and ignorant men of no conscience I haue read diuers of the Roman books written in the controuersie of Venite for the Pope but these disgracefull and contumelious speeches you charge them with I could neuer find in those books But I may thinke that to the end you may heate your selfe the more against the Pope you conceaue by imagination iniuries done you meerly deuised by your self wherein you are like the Lion who to whet himselfe to the fight laies loade on himselfe with his owne taile 27. But seeing you desire to be thought feruent I will not contentiously deny that you were more eager in the Venetian Contention then any man els that in your priuate contempt of the Pope you might exceed the publike I make no doubt but to the flame with which that most flourishing Common-wealth wealth to their owne perdition was set on fire you added oyle and pitch by your writings and Sermons to increase it which yet was quenched by the Popes wisedome benignity and patience His Fatherly piety preuailed ouer the Maiesty of his power He chose rather to yeald a litle to his childrēs stoutnesse and to leaue the heate of their courage to be allayed with time then to master their stubbornesse pull downe their stomackes with violent or irreuocable punishment The calme of this Peace liked not you very wel whos desires were now sayling towards Rome presaging to the Republique victories against the Pope You with a false and deceiptfull hope such as Lunacy is wont to breed had in your idle fancye perhaps set the Papall diademe on your owne head But this composition did not only thrust you out of your present hope and imaginary Popedome but for euer excluded you as a discouered enemy from Roman dignities Wherfore the Republike being quietted and friend with the Pope the flames of your anger ambition also in outward shew were somewhat slaked but inwardly they were no lesse quicke and ardent then before You intermitted not your earnest and feruent endeauours which you had taken in hand for defence of disobedience you studied still priuatly to find senten̄ces of Fathers and Councells for your purpose Ten years you spent in this passionate study hoping the Venetians would againe breake with the Pope which not succeding a vehement terrour assailed you and made you hasten your reuolt For now you began to feare least the league betweene the Pope and the Venetians dayly increasing you at last should be turned ouer to the Pope to yeild him account for all your forepassed misdemeanours This feare gaue new fewell to your former fire which now for these ten years had closely burned and made it breake forth at last into the publike spectacle of Apostasy Let vs heare your self declare the euēt of your studying of the Fathers whilest blinded