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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ecclesiastical_a	king_n	temporal_a	3,017	5	8.3913	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04347	A manuduction, or introduction vnto diuinitie containing a confutation of papists by papists, throughout the important articles of our religion; their testimonies taken either out of the Indices expurgatorii, or out of the Fathers, and ancient records; but especially the parchments. By Tho. Iames, Doctor of Diuinitie, late fellow of New-Colledge in Oxford, and Sub-Deane of the cathedrall church of Welles. This marke noteth the places that are taken out of the Indices expurgatorij: and this [pointing hand], a note of the places in the manuscripts.	James, Thomas, 1573?-1629.	1625 (1625)	STC 14460; ESTC S107696	146,396	156

iurisdiction Where we attribute to the Kings Maiestie the chiefe Gouernment by which title we vnderstand the minds of some slanderous folkes to be offended we giue not to our Prince the ministring either of Gods Word or of the Sacraments the which thing the Iniunctions also set forth by Elizabeth our late Queene do most plainely testifie But that onely prerogatiue which wee see to haue been giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is that they should rule all Estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the Ciuill sword the stubborne and euill doers This thirtie seuenth Article explained and maintained by the Papists in these subsequent Propositions 1. THe Kings Maiestie hath the chiefe power in this Realme of England and other his Dominions 2. Ouer all persons in all Causes whether they be Ecclesiasticall or Ciuill 3. The King is not subiect to any forraine iurisdiction 4. Hee may restraine with the Ciuill sword the stubburne and euill doers The first Proposition The Kings Maiestie hath the chiefe power in this Realme of England and other his Dominions I Must craue pardon of euery honest Reader if I inlarge my papers in this point and the propositions following beyond my first proposall for that I take it to bee a piece of my alleageance for me and all of my coate not onely to oppose those paper walles but to interpose our deerest liues betweene the King and danger if need require Danger there is and euer will be to Kingly power as long as their bloody Inquisition-house shall stand at Rome for if their transcendent and vniustifiable power be not limited they will in time to come if they may haue their willes quod absit first thrust Kings out of their bookes and then out of their Kingdomes But the best is nocumenta documenta his most excellent Maiestie being forewarned is forearmed not only to preueut the danger by their bookes but by their mischieuous persons with a iust deleantur both out of his Kingdome and State Wee may see their euill intents in their thrice accursed Indices Expurgatorij If a flower of Regall authoritie do begin to bud forth it is presently nipped off with their vlcerous hands For example Place we the King according to our bounden duties by the Lawes of God and men in a Throne higher than all other men because he hath no Peere or Compeere vpon earth that can equalize much lesse ouertop Honore quolibet sublimiorem quum habeat dignitatem this doctrine was taught vs long agoe by Agapetus the Deacon and other ancient Writers whose steppes the Papists pretend to follow and who but they that seeme to reuerence their graue sentences and gray haires Neuerthelesse you see a crosse in the Margent and you shall find a Deleatur in their books or a Caue as if you had trod vpon a Serpent I haue an ancient Manuscript in my keeping that made an hard shift to come vnto mee for he almost lost his coate by the way but ragged and torne as he is he hath these words which doe serue to bee written in letters of gold because they speake the Supremacy in expresse tearmes and accord with this our Article The King hath no liuing person aboue him in his Kingdome who then dares appeale from him Vnlesse it be some traiterous Becket or other that passing the Seas raised such seas of trouble in this Kingdome that he had welnigh ouerwhelmed both King and State if the prouidence of God had not the better preserued them as may appeare in our English Stories But leauing Becket to be fully displaied in all his colours and prooued to bee as he is a notorious Traytor notwithstanding all their shifts that would apologize for him I proceed and further shew that there is iust occasion giuen vs to feare that if this old Manuscript had lighted into the Papists hands either this leafe should haue bin purged or torne or the whole booke made away that it should neuer haue come in euidence against them For Manuscripts as well as other books whether Greeke or Latin old or new are the subiect or obiectum adaequatum of their damnable vnheard of and Diabolicall censures But to resume my first Proposition againe that the Kings Maiestie hath next vnder God the chiefe power in this Realme is a doctrine so harsh and distasteful in their mouthes that there is a Deleatur wheresoeuer it is found non habet in terris se quicquam excelsius He hath no man greater vpon earth is shamefully put forth and cleane turned out of an ancient Writer in their Bibliotheque of ancient Fathers This very sentence in other words in Lud. Viues Epistle vnto King Henrie the eight hath endured the like purgation and is washed away cleane out of the booke Now to grow to a conclusion If the Papists doe so ill entreate Kings in their bookes I leaue you to imagine what they would doe to their persons if they could as easily come by them But nouerint vniuersi I would haue all men know that the more they corrupt the lesse they gaine in the iudgement of any indifferent Papist not too much Romanized and of fauour let me aske them this question and let them answere mee if they can vpon their consciences doe these sentences that they haue caused to bee blotted and blurred make against them or not If they doe not they make themselues ridiculous by taking so much labour in vaine the Thalmud of the Iewes nor the great Theater of Zuinger amongst the Protestants nor Tostatus or Salmeron among your Papists nor any booke in any Science haue wearied your patiences or terrified your Inquisitors from prying into their bookes or corrupting their writings if they doe make against you and your doctrine which cannot subsist without these notorious shiftings and shufflings wrenchings and wrincklings the more dishonest men you that while the controuersies are depending and the questions are in disputing doe shamefully either suborne Authors to beare false witnesses to testifie vntruths or suppresse and subuert the testimonies that make against you To close vp this first Proposition and your mouthes if it be possible this first Proposition standeth inuiolable The Kings Maiesty hath the chiefe power in this Realme of England and other his Dominions The second Proposition Ouer all persons in all causes whether they be Ecclesiasticall or Ciuill HEarken then I pray you to your own Writers Claudius Espencaeus a man of singular note trencheth vpon this troublesome question and decideth it thus Hauing spoken of Saint Pauls omnis anima Let euery soule be subiect to the higher powers expounded by Chrysostome whether he bee Apostle or Euangelist Prophet Priest or Monke which exposition is seconded by Theodoret Theophylact Oecumenius and what Greeke Writer dares oppose against it he inferreth these words Yea Gregorie the first Gregorie the Great doth ingenuously acknowledge

and further too for in those dayes when hee wrote there was no question made but those of the inferieur sort of the Cleargy should if they could not containe but needs would marry be sustained and maintained out of the profits of their benefice and enioy the benefit of their priuiledges At that time also if an Acolythus came to a discreete Priest and told him by way of Confession that hee had not to say the truth the gift of continency it was but a veniall sinne in the Confessour to aduise his Confessee to contract himselfe with some one or other in priuate sort so deceiue his Diocesan for of two euils the lesse is to be chosen and it is a lesse fault for a Priest to marry priuatly and to keepe his wife without scandall together with his benefice then to keepe a Concubine against the expresse commandement of God And put the case that this man after this be compelled by his Diocesan to ascend to holy orders wee beleeue and assure ourselues that hee is in lesse fault that keepes the company of his owne wife than he that haunts an Harlots company this is spoken of them that cannot containe Answerable to this ancient Tenet was that of Erasmus and others Whosoeuer hee bee that preferres the hauing of a Concubine before the marriage of a wife to my seeming is in as bad case or rather worse than hee that doth commit adulterie The more ashamed might our Papists bee that tollerate Stewes and maintaine harlots in and by their Church policie they shame not to write it I am ashamed to repeate it ne deterior libido vsum assumat and as if they would put chast marriage cleane out of countenance I haue read of one Tho. dela Beare a Welch Bishop who more like a Beare then a Bishop would not suffer the Clergy of his Diocesse to part with their concubines though they earnestly desired it because forsooth he should lose an annuall rent of fortie Markes which was well and truly paid him and no maruell for Espencaeus a later Writer telleth vs that in his time their Archdeacons and Officials in their visitations respectiuely leuied the same of concubinary Priests and sometimes of those that were continent Habeant aiunt si volunt They might haue had their whores if they would Erasmus wondreth not at this because they made a sweete gaine by this sweete sinne To conclude consideratis considerandis the premises duely considered the great snares wherewith their Priests and religious were intangled the intollerable fire of lust wherewith they did burne their homicides incests whoredomes Sodomitic all sinnes denaturalizations sinnes against nature all which shall bee reckoned vp in their proper place Were it not safer for vs to conclude with Pius 2. his golden saying As there was great cause to remoue Priests wiues at the first so there is greater cause to restore them againe now Which hee spake belike because this old Aeneas had a young Ascanius brought vnto him which his Father Franciscanus was faine to keepe or rather because Priests and Monkes are lesse chaste then married men that Marriage is at this day now in the Reformed Churches more holy and more acceptable vnto God and the bed vndefiled farre to be preferred before single life as Erasmus Laurentius Schraderus Melchior Iunius Dan Venatorius and Petrus Crinitus doe conclude on the behalf of married men And so I end my Treatise of this Article That marriage is not to be forbidden Clergie men and Ecclesiastiques but it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall iudge the same to serue better for godlinesse Of the authoritie of Generall Councels GEnerall Councels may not be gathered together without the commandement and will of Princes and when they be gathered together for as much as they bee an assembly of men whereof all be not gouerned with the Spirit and Word of God they may erre and sometimes haue erred euen in things pertaining vnto God wherefore things ordained by them as necessary vnto saluation haue neither strength nor authoritie vnlesse it bee declared that they be taken out of holy Scripture This Article maintained by the Papists MEdicines say Physitians must bee proportionable to the diseases when the diseases of the Church grow Epidemicall and common say wise men there is no remedie so apt as a Generall Councell But who shall assemble them together Who but Princes and Emperours so the same Erasmus P. Aerodius Fr. Duarenus Aug Thuanus Ant. de Dominis and others of the best note with them But then this question againe may be demanded Who shall preside and gouerne the Councell The same Princes by whose commandement and will they are gathered so Langius vpon Nicephorus and the fore cited Fr. Duarenus But in the meane time what shall become of the Pope Is not he the great Patriarch of the West and Prime Prelate of the Church Be it granted we will for orders sake allow his voyce in the first place but consultiue at the most with and not decisiue without the Councell for else it were in vaine to call them together Nay when the Pope doth not his dutie see how farre hee is in danger of a Councell hee may bee opposed and deposed by them If the Fathers of Constance and Basil were silent this might be otherwise prooued but the truth is the best Writers of your side whose eyes are not dazled with the brightnesse of the See of Rome nor their persons awed by the Popes greatnesse doe confesse thus much in expresse tearmes totidem verbis that Councels are aboue the Pope as Io. Langius Albertus Krantzius Wernerius Rolewinck Ant. de Dominis and a whole legion of Writers in Zuingers Theater It is not then to bee maruelled if the Pope in these latter times be so loth to call a Councell if no man will tell vs the reason thereof ● Iouius in the life of Leo the tenth will blab it forth Concilia terrori Pontificibus Our Popes are too wise to hazzard their estates in a Generall Councell if they may otherwise dispatch the businesse and come fairely off There remaine behind two scruples in this Article whether first Generall Councels may erre Secondly Whether Scripture must be the Rule to guide them Prudent Erasmus taketh them away both by saying that Councels may be depraued and then that no morall perswasion of Councels but authoritie of Scripture must be insisted vpon Of the 37. Article Of the Ciuill Magistrate THe Kings Maiestie hath the chiefe power in this Realme of England and other his Dominions vnto whom the chiefe gouernment of all the Estates of this Realme whether they be Ecclesiasticall or Ciuill in all causes doth appertaine and is not nor ought to be subiect to any forraine