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cause_n	good_a	lord_n	see_v	4,192	5	3.2926	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04195	A treatise of the holy catholike faith and Church Diuided into three bookes. By Thomas Iackson Dr. in Diuinitie, chaplaine to his Maiestie in ordinarie, and vicar of Saint Nicolas Church in the towne of Newcastle vpon Tyne. The first booke.; Commentaries upon the Apostles Creed. Book 12	Jackson, Thomas, 1579-1640.	1627 (1627)	STC 14319; ESTC S107497	117,903	222

for taking armes against King Iohn After the same Innocent the third vpon what displeasure I know not excommunicates King Iohn armes the French King with the spirituall sword to make warre authorizing King Iohns owne naturall subiects to rebell against him vntill the poore King was brought so low that he was content to become the Popes Farmer of his owne Kingdome but being once admitted his Tenant and become Farmer to the Church of Rome his priuiledge was greater and his person more sacred than it had beene by being Gods Vicegerent For the Councell of Lateran excommunicated all such as did or should molest or vexe him so long as hee remained the Churches Rent-gatherer This strange ods hath the holinesse of that Church of other things which by Gods Law were counted holy that whatsoeuer doth but touch it nay whatsoeuer hath but vicinitie with it and relation or reference to it straight way becommeth Holy and capable of greater priuiledges then Princes or the Lords anointed are 6 From this superexcellent Holinesse of their Church they now pretend that euery Cleargie or Church man is exempt from all Iurisdiction temporall as if their persons on whom the Pope or his Bishops lay their holy hands become more holy and sacred then royall power it selfe which as the Apostle saith is from God so sacred and holy that no temporall sword may touch them lest their calling should be polluted Some professed reformers of their Schoole Diuinitie since the light of the Gospell brake forth haue not beene afraid or ashamed to plead that this exemption of the Cleargie from secular Iurisdiction is de iure diuino by diuine Law and ratified by that Text Spiritualis homo diiudicat omnia ipse autem à nemine iudicatur Hee that is spirituall iudgeth all things yet he himselfe is iudged of no man But were the allegation true or pertinent either there should be no spirituall men besides the Pope and so the subiect of the proposition should be homo singularis one man onely or if there be more spirituall men they should all of them bee Popes to iudge all others and be iudged of none no not of the Pope of Rome himselfe vnlesse hee be no body For these are conuertible Qui omnes dicit neminem excipit Qui neminem dicit omnes excipit He that saith all excepteth none and hee that saith none excepteth all But howeuer if all Cleargie men may by the Pope be exempted from all Iurisdiction temporall and he may make as many Cleargie men as hee list or list to be made by him and make such Lawes for them as it pleaseth him who sees not how easily he may bereaue Princes of their naturall subiects The case betwixt them is on the Popes side like a game at draughts or Chests wherein the one partie hath gotten the start or aduantage to make as many Kings as he list and the other hauing lost his opportunitie of taking the like aduantage must bee sure to loose the game if the play hold 7 Againe seeing they make the Pope to bee the supreame head in al causes Ecclesiasticke or spirituall and ouer all Ecclesiasticke persons I see no reason but that euery Priest and Iesuite of the English Scottish and Irish Nation should bee indited for mocking his sacred Maiestie as often as they instile him their Soueraigne Lord. For euery one that in good earnest cals the King his Lord is presumed to acknowledge himselfe to be the Kings Subiect Now euery Subiect is a Subiect in respect of Iurisdiction To be the Kings Subiect and not to be subiect to the Kings Iurisdiction implyes a contradiction So that in finall conclusion for English Priests to call the King their Lord and yet to professe and beleeue that their persons belong not properly to his Iurisdiction but to the Popes is all one as if they should say Noah indeed was Iaphets Father and Iaphet did well so to call him but Iaphet was not Noahs sonne nor did he owe him any filiall obedience as certainly he did not if he had beene exempted from Noahs paternall Iurisdiction after the same manner as the Romish Priests are from Iurisdiction temporall But to submit the whole temporall power and lawes made by it to the spirituall power as it resideth in the Pope is to make all Princes and Monarchs more subiect vnto him then inferiour or secular Magistrates are to them not so much as meane Lords in fee but meere Tenants at will Yet is this subiection of all temporall power vnto the Popes spirituall power not the opinion onely of the Romish Cleargie or flattering Canonists euen their Ciuilians are infected with this hereticall and trayterous doctrine Witnesse that otherwise learned and ingenuous Ciuilian Balthazar Ayala sometimes chiefe Iustice of the Spanish Armie vnder the Prince of Parma Lib. 1. de iure et officijs belli cap. 2. sect 27. 8 If wee put both these positions together to wit That the Pope hath power to exempt all Ecclesiasticke persons from Iurisdiction temporall and to subiect all temporall lawes to spirituall lawes of his making we may repeale or antiquate an ancient and vsuall distinction of the sword spirituall and temporall For by these deuices they haue put such a spirituall handle vpon the temporall sword and giuen the Pope so fast hold of it that if hee and Christian Kings should at any time fall at variance his Holinesse so long as this doctrine stands authentique may bee sure to haue the drawing of it and poore Christian Princes to whom the sword by right more ancient then the Popedome is properly belongs must bee contend to defend themselues with the scabbard For these and many like reasons our forefathers departure from the visible Romish Church was most iust and necessarie on the behalfe of Prince and State and in respect of lawfull and Christian policie 9 The reasons on the behalfe of euery priuate man were in two respects againe most necessary First because that Church did and doth vtterly deny euen to her owne children the free vse of means either altogether necessary or most expedient to saluation These she will not giue vnto her own children no nor sel them at any lower rate then the Deuill sets vpon his wares that is they must fall downe and worship her Secondly and principally because the Church did and doth rigidly and peremptorily exact our beliefe and profession of many doctrinall points and vpon such beliefe inioyne many practices of both which some are ex specie for qualitie so hereticall and diabolicall others ex gradu et cumulo for degree or multitude so deadly as they manifestly induce a separation from the Holy Catholike Church or nenessarily argue a contradiction to the Holy Apostolike and primitiue faith So that besides the excessiue price which the Romish Church sets vpon her own childrens necessary food they may not eate it after they haue bought it vnlesse it be mingled with deadly poyson The doctrine of the Popes supremacie

though God wot vpon most dislike occasions in as great execration as those whom the ancient Fathers excommunicated 2 A notable instance to iustifie this assertion wee haue in the seuenth Synod or second Nicene Councell The point in debate was whether such Prelates and other Ministers as had fauoured the Eiconaclastae and withstood the worshipping of Images were to be receiued againe into the Church and to be restored to their dignitie vpon their submission The bookes being produced by which it did appeare that Athanasius Cyrill and other ancient Pillars of the orthodoxall Church had receiued notorious heretikes into their fauour and communion againe a Bishop of the Prouince of Sicilia learnedly puts in this exception or caueat The Canons of the blessed Fathers which hitherto haue beene produced were enacted against the Nouatians the Encratists and Arians But as for the Masters of this present heresie in what ranke shall wee place them Vpon which a Deacon of the same Church and Prouince propounds this question Whether is this new sprung heresie greater or lesse then those heresies which haue beene before it To all which the great Herod of Constantinople Tharasius being reconciled quoad haec to the Romane Pilate Pope Adrian makes this learned answer Euill is alwaies the same alwaies equall This is true saith Epiphanius the venerable Deacon of the most holy Church of Catanes Vicar or Deputie for the most blessed Thomas Archbishop of Sardinia but especially true in causes ecclesiasticall or matters concerning the Church from whose decrees to swarue in matters great or small is all one seeing the diuine Law is violated in both cases And after him one Iohn a venerable Monke Vicegerent for the orientall thrones as if his part had beene to act the Parasite in the Comedie and to turne magnas into ingentes gaue this verdict This heresie is worse then all other heresies and of all euils the very worst c. But was this great Patriarch Tharasius so stoically senslesse as not to be offended with this illiterate rough-shod Asse that thus would claw him like a Spannell For if this heresie were worse then all other heresies or the worst of euils the most excellently illiterate Patriarch and the venerable Deacon were grosly ouerseene in their sentence That all errours or heresies in matters ecclesiastike were equall Or will any Christian be so senselesly partiall as to thinke that this illiterate factious Councell could be Prophets or Doctors infallible in their conclusions when they bewray themselues to be grosse heretikes or more then heathenish Stoicks in the premisses that Malum semper est idem aequale that euill is alwaies the same alwaies equall Thus by the selfe same stroke of Authority by which this Councell did de facto thrust all other out of the visible Church that would not worship Images they haue declared themselues to be excommunicated de iure from the holy Catholike Church 3 In this assertion the ancient Fathers vnanimously accord that defection or swaruing from the Catholike Faith doth exclude men from the Catholike Church and by consequence from saluation but about the extent or precise limits of holy Catholike faith or about the exact list of Articles to be beleeued their concord is not so generall What particular opinions did induce or argue a defection frō Catholike faith or diuorce from the Catholike Church was neuer consented vpon by the ancient Fathers nor could their ioynt authoritie in this case be so great as in the former The latter ages of such as in respect of vs are ancient are in this point various and superstitious But of the vse effects or iust causes of excōmunication we shall haue occasion to speak more particularly hereafter The rules most pertinēt to our present busines which serue as an entry to the main controuersie betwixt vs the Romanists are two 4 The former immediately concernes Prelates or Church Gouernours They are alwaies to remember that this power is giuen them not for destruction or to shew their owne greatnesse but for the edification of others and therefore neuer to be vsed but vpon speciall and weighty occasions Hee that strikes fiercely with his spirituall sword at feathers doth alwaies either wound himselfe or wrest his arme neither is it safe to measure the iustice of Prelates proceedings by the euent or to collect that God doth approue their sentence because the partie sentenced by them may often come to a wofull or feareful end They may dye in their sinnes and Gods iustice may be manifest in the manner of their death and yet for all this their blood may bee required at their hands which did thus rule them with a rod of iron or feede them as the Apostle sayes with the sword when they should haue nourished them with the milke of the Gospell or at least haue vsed salutari seueritate wholesome seueritie towards them The second caueat concernes priuate men and it is that they be more vnwilling to separate themselues from the visible Church then to be cut off from the common-wealth wherein they liue The occasions of voluntary separation ought to be more weighty and hainous in respect of the parties from whom they voluntarily separate themselues then are the causes of excommunication for which inferiours are violently yet iustly separated from the Church by their Gouernours Cato as one saith could not haue committed so hainous a murther by killing another man as by killing himselfe for I thinke it had scarce beene possible for him to haue killed any Romane that had lesse deserued death than himselfe did yet not in this respect onely but simply and absolutely it was a greater sinne in him and is more vnlawfull for any man to kill himselfe then to kill another The rule is as true in this point of spirituall murther that is of vnlawfull separation actiue or passiue from the visible Church Though it be a grieuous sinne in Gouernours to depriue their inferiours of all communion with the visible Church vpon light and vnnecessarie occasions yet it is a greater sinne in inferiours to depriue themselues of the same communion vpon the same or like occasions especially if they bee not certaine elsewhere to inioy the like or equiualent cōmunion without disturbance Such as intend a separation must alwaies respect as well terminum ad quem as terminum à quo whom they goe to as from whom they depart It is a motto better befitting Christians in violent persecutions by heathens then in voluntary separation from Christian Churches Quos fugiam habeo quo fugiam non habeo I know from whom I flye but whither to flye I know not To forsake the Church wherein wee haue beene baptized for the foule abuses that wee know by experience to bee committed in it before we be certaine in what other Church we may be admitted in which there is not in some kinde or other the like or worse abuses or more vnsufferable grieuances were as