Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	king_n	supremacy_n	1,454	5	10.5536	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09885	A refutation of an epistle apologeticall written by a puritan-papist to perswade the permission of the promiscuous vse and profession of all sects and heresies wherein the vnlawfulnesse and danger of such wicked licence is fully declared by auctoritie of Scriptures, canons, councels, fathers, lawes of Christian emperours, and iudgement of reason. Together with the punishment of heretiques and idolaters.	Powel, Gabriel, 1576-1611.	1605 (1605)	STC 20149; ESTC S114980	80,389	128

as Sibboleth bewraied an Ephraimite Iudg. 2.6 so the Libellers style his words and phrases among many other euident reasons descrie that he is an admirer of the Decretall doctrine which appeareth as well out of this very Title as out of the Booke it selfe Arguments that the Auctor is a Papist I Out of the Title 1. By those words true and charitable Brother of the Reformed Church which it is not likely that any man would affirme of himselfe 2. Out of these words by searching the Scriptures and examining their Spirits for the sense c. which is not the vsuall style of any Protestant 3. Because he distinguisheth betweene Protestants and them of the Reformed Church which no Reformer euer did II Out of the Booke it selfe To omit his style words or phrase of speech it appeareth he is a Papist 1. Because he citeth the Scriptures in Latine after the vulgar Translation as fol. 1. b. 2. a. 3. a. 4. b. 5. b. 11. a. c. 2. Because he braggeth of the number and multitudes of Papistes fol. 2. b. 5. b. 3. Because he speaketh of the late Queene without any reuerence fol. 3. b. 6. a. 21. a. 22. b. and sometimes with contempt and reproach fol. 9.6.22 b. 4. Because he speaketh promiscuously somtimes in the person of a Puritane fol. 2. b. c. sometimes in the person of a Protestant fol. 4. a. 8. b. 19. b. 23. a. and sometimes discloseth himselfe a plaine Papist fol. 13. a. 20. a. 5. Because he vrgeth the diuision betweene Protestants and Puritanes to be not in ceremonies onely but insubstantiall points of faith fol. 4. a. which the Puritanes do not affirme 6. Because he tearmeth the Kings coronation and vnction Papisticall ceremonies fol. 4. b. which Puritanes do not 7. Because he slandreth and belieth his Maiestie to take vpon him the title of Supremacie he meaneth Supreame head of the Church for otherwise the Puritanes neuer denied his Maiesties lawfull Supremacie in all causes Ecclesiasticall and Ciuill in matters of Religion fol. 5. a. 8. Because he slandereth the kingdome to containe all Sects of Religion fol. 6. a. 9. a. 10. b. 19. b. 9. Because he slandereth the Queenes gouernement and saith that Papistes are faithfull to God in their Religion fol. 6. a. 11. a. c. Which Puritanes cannot endure 10. Because he maketh the Puritane to speake phanaticallie and to contemne the Booke of articles fol. 8. b. 9. a. yea and sometimes falsly to accuse himselfe of sedition and treason fol. 14. b. 11. Because he speaketh disgracefully of Bishop Iewell and fauourably of his Aduersaries fol. 13. a. 12. Because he praieth that Iewels Chalenge may be prosecuted in all points which no Puritane doubteth of fol. 13. a.b. 13. Because he glanceth at the Queene for protecting the Netherlanders fol. 18. a.b. 14. Because he belieth Luther to haue dealt with the Germans to call in the Turke fol. 20. a. 15. Because he wisheth the Kings Maiestie to keepe friendship with the Pope himselfe fol. 21. b. 16. Because he desireth marriage with Spaine fol. 23. a. But to leaue the Auctor as he is a Machiauellian Hypocrite let vs come to the Libell and examine how Toleration tendeth to vnitie of Religion Loyaltie to the Kings Maiestie c. as is pretended in the Title VVOrshipfull and my louing brother in the Lord I haue receiued your louing aduertisements by writing and I honour you the more aswell for that I see thereby your sincere affection continued towards me as also for your singular zeale euer to maintaine the Gospell In which respects I take in good part your seuere reprehension and distast of the aduise I lately gaue for a milder course in matters of b Religion then hath beene for many yeares in this Realme followed Whereas you protest to rem●in still my friend notwithstanding our difference in opinion touching this point therein appeareth your well grounded affection and loue towards me and I could wish that all our brethren would keepe the same course of charitie towards all men howsoeuer they differ from vs in sense or opinion So should we beare the marke of true Religion and by this badge be knowen to be Christs disciples if we loue our Enemies Christ commannded vs to loue our neighbour and declared as you know that the Samaritan was neighbour to the Iewe and th●refore not to be excluded from his loue howbeit otherwise he could not communicate with him in diuine affaires Your zeale is commendable in that you say with Paul Vtinam abscindantur qui vos conturbant for with him you may so pray that they which withstand and hinder the course of the Gospell were cut off and rooted out But in that you wish them to be cut off by the sword and I contrariwise by the force of Gods word in this our opinions are different Fol. 2 a Wherefore my drift is in this Apologie and defence first to set downe plainely my opinion and then to lay open the reasons that mooued me thereto And so to come to the matter I wish with you and pray as Christ himselfe did that all the Kings Maiesties subiects may be made one in Christ to acknowledge all one God to embrace all one Faith to liue vnder the rules of one Law and so to agree if it may be in will and affection that we may be all Cor vnum anima vna One hart and one Soule and this we both agree to be best not onely in regard of the Soules health and eternall saluation but also for the ciuill policie and temporall gouernment of his Maiesties Dominions For whosoeuer would wish or seeke to 1 By this Reason the Libeller is neither of God nor a good Poluician for in the whole course and scope of this Epistle he aymeth at nothing so much as to nourish diuision nourish diuision in any sort as he cannot be of God so is he not to be accompted a good gouernour or right politician In our last assembly at London it was our prayer as you may well remember that the Kings Maiestie exalted to so great a Monarchie and gouernment of so many 2 All his Maiesties Kingdomes through Gods speciall blessing professe the Gosell only some fewe particuler members in the same are diuersly affected in Religiō which are neither so great nor so many in number God be thāked that any of his Highnesse Kingdomes should be denominated of them kingdomes diuersly sorted and affected in Religion might haue that gracious vertue of the Adamant stone to draw vnto him and b winne to vnity in Faith the people of diuerse nations so committed to his charge For who of vs all doth not desire from his hart that the 3 As who would say the Protestāts walked in darkenesse as well as Papistes Protestants and Papists of England which are many in number and the Papists of Ireland where there are 4 The whole kingdome of Ireland man festly selandred fewe or none

in Apolog. Pamphili contra Celsum Cyrill Alexandr lib. 1. Quod vnus est Christus CHAP. V. Reasons against Toleration and Permission of diuers Religions from the ancient Fathers practise and carriage in their examplar liues Toleration vnlawfull by the Fathers practise Iohn the Euang 1 WORTHY the noting is that saying of S. Iohn the Euangelist when he found Cerinthus in the bath Let vs flie hence least the Bath wherein is Cerinthus the Aduersarie of the truth do presently fall downe vpon vs and we perish as Irenaeus testifieth who saith that he heard it of the mouth of Poly carpus S. Iohns disciple Iren. aduers Haeres lib. 3. cap. 3. 2 Who addeth also Polycarpus that Polycarpus when Marcion the Heretique met him and said Dost thou know me answered I know thee to be the first begotten Sonne of Satan So much saith Irenaeus did the Apostles and their Disciples feare that they would not communicate no not in words and speech onely with those that adulterated the truth Iren. ibid. vide Euseb Hist Eccles lib. 3. cap. 22. lib. 4. cap. 17. Niceph. lib. 3. cap. 3. Euseb lib. 5. cap. 19. 3 Furthermore Irenaeus saith that when Polycarpus heard any hereticall speeches he presently exclaimed O good God into what times hast thou reserued me that I should endure these things and so with all speed would flie awaie from the place where he sate or stood hearing such things Epist. ad Florinum Some Orthodox Christians 4 Apollinaris reporteth that in the times of persecution when some Orthodoxe and catholique Christians were conuented together with some other infected with the heresie of the Cataphrygians to giue testimonie vnto the faith they dissented from them very much and least they should any way seeme to giue consent vnto the madde and furious Spirit of Montanus and of those women his consorts they could neuer be induced to communicate with them no not vnto the last gaspe Apud Euseb lib. 5. cap. 15. 5 Origen vtterly refused to come to praiers together with Paul the Heretique as I thinke Samosatenus and that because from his childehoode he had religiously and diligently obserued that Canon of the Church against Heretiques Origen and alwaies detested the doctrine of errour Apud Euseb lib. 6. cap. 3. 6 Dionysius Alexandrinus saith Dionys Alexandr and Heraclas that he receiued a Canon of Heraclas the Bishop that such as were accused and conuicted to conuerse much with Heretiques defending strange and erroneous opinions were excommunicated out of the Church Apud Euseb lib. 7. cap. 6. 7 According vnto this Canon Marcellus Marcellus Bishop of Ancyra being as yet Catholique and Orthodoxe would by no meanes be present at the Councels of Tyre and Ierusalem nor at the consecration of the great Temple at Ierusalem built by Constantine because he would auoid the societie and communion of the Arian Bishops Zozom lib. 2. cap. 31. 8 So also Liberius Bishop of Rome Liberius in an Epistle vnto the Easterne Bishops excludeth from the communion of the Church all such as refused to curse Arius Socrat. lib. 4. cap. 3. 9 Neither was Felix Felix Liberius his successour reprehended for any other cause but because he vsed the companie and societie of the Arians Zozom lib. 4. cap. 10. The people of Alexandria 10 Athanasius testifieth of the people of Alexandria that they chose to be sicke and endangered without visitation rather than they would the Arians should come and visite them Athanas ad Orthodox depers Also that some of the vulgar sort when they were whipped and scourged by the Arians for not receiuing their heresie said We communicate not with heretiques whip as long as thou pleasest but God will iudge thee for these things Athanas in Epist ad Solitar 11 Placilla the Empresse Placilla when the Emperour Theodosius senior desired to conferre with Eunomius disswaded her husband very earnestly least being peruerted by his speeches he might fall into heresie Zozom lib. 7. cap. 7. The inhabitants of Samosetum 10 Lastly the Zeale of the Samosatenians is worthy commendation who when Eunomius the Arian being their Bishop was washing himselfe in the Bath notwithstanding he inuited them to come in yet would they not but stood still speaking neuer a word which the Bishop tooke as if it had beene done in honour of him But as soone as he arose and came out of the Bath the Samosatenians thinking that the water was infected with hereticall poyson let it all runne out into the sinke and commanded fresh water to be powred for them Theod. lib. 4. cap. 14. Cassiodor Hist. Tripart lib. 7. cap. 16. CHAP. VI. Reasons against Toleration and Permission of diuerse Religions from the Acts Lawes Constitutions Rescripts Decrees and Edicts of Christian Emperours Toleration improued by the law of Christian Emperours THe first Christian Emperours being perswaded that diuerse Religions could not be exercised and professed in a Monarchie without tumults and commotions in the Common-wealth without certaine detriment to their Empire and great preiudice to their gouernment enacted many seuere and wholesome lawes whereby they abolished all discrepant worship and contrary religions 1 Constantine the Great Constantine as soone as he had embraced the Christian Profession presently interdicted Sacrifices to be offered vnto Idols and commanded that in euery Citie and region the Idols should be pulled downe and burned Which Decree he afterwards ratified with many good Lawes against all sorts and kinds of Idolatrie whereupon many euen in those times began to pull downe the Temples of the Idols Euseb de Vita Constant lib. 2. cap. 44. lib. 3. cap. 52. seq lib. 4. cap. 25. 39. Socrat. lib. 1. cap. 14. Optat. Mileuit lib. 2. contr Parmen 2 In like manner Constantine vsed no lesse seueritie against the seuerall Sects of Heretiques for hauing enfranchised the Christians and made them free by a publique Decree least the Heretiques should thinke that the same freedome appertained vnto them also for that they vsurped the name of Christians the Emperour wrote vnto Caecilianus Bishop of Carthage that he had taken order with Anylinus the Proconsull and Patritius his Vicegerent to restraine and punish such insolent and obstinate refractaries Euseb lib. 10. cap. 6. Niceph. lib. 7. cap. 72. Vnto this Law Augustine seemeth to allude saying The same thing happened vnto the Donatistes which happened vnto the Accusers of Daniel Lyons deuoured these and lawes them by which they would haue oppressed the Innocent Caecilianus vnlesse through the mercies of Christ we say that those lawes are rather for them which seeme to be against them because by them many are corrected and healed August Epist 50. ad Bonifac. Againe Constantine was the first that ordained that all their goods that should be conuicted of heresie and obstinately resisted vnitie should be confiscate and sold August Epist. 48. ad Vincent Yea that the places of their assemblies