Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	pope_n	time_n	2,835	5	3.9877	3	true

Text snippets containing the quad

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

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

you might make your selfe a free passage to the Court and Kitchin of the King of Great Britany The doctrine is that Kings though they sin yet may not they be rebuked or checked neither by their Familiars nor by Priests nor by the cheefe Bishop but only by Prophets whome God doth extraordinarily raise designe for this office That you teach this new Diuinity I will conuince and leaue you being conuinced to be iudged by his most Gracious Maiesty The Roman Sage were he to giue sentence vpon you would put you in the number of theeues seing you seeke to depriue Kings of their best treasure Lib. 6. de beneficijs cap. 4. whereof in Courtes there is euer great scarsity I will shew you saith Seneca what is not be found in magnificent Pallaces what is wanting to them that want nothing they want one to tell the truth deliuer frō errour the man that sits amazed besides his wits in the midest of a great multitude of lyars brought by longe vse of hearing pleasing things insteed of true things to that passe he knowes not what truth is Such an admonisher and rebuker of Christian Kings the Roman Bishop is by office designed by Christ the greatest treasure he could bestow on them which you endeauour by your new Deuinity to take from them For in the page 31. to proue that a Bishop may reprehend and rebuke the Pope you beginne to declare the matter by the difference that is betweene an earthly King and the Pope writing in this manner 42. The Maiesty of an earthly King is to be dreaded who as Tertullian saith is second to God inferiour to God only and ouer whome saith Optatus none is but God only Wherefore when Dauid was to be rebuked for his adultery and murder not the High-priest nor any other either Priest or Leuite not any man either friend or familiar durst assume to himselfe that office But God himselfe for this purpose appoynted his owne proper and peculiar messenger and sent the Prophet Nathan to reprehend the King But for the Roman Bishop now most of all troubling scandalizing robbing and spoyling the Church it is not for Prophets to deale with him it is not to be expected that God should stirre vp for this enterprise singular Prophets nor send speciall messengers The Maiesty of our Roman Pope is not so great that it ought to feare vs that temporall stately Maiesty is counterfaite vsurped no Maiesty at all the Pope he is our brother our Colleague a Bishop as we are All these be your owne words Antony wherewith you breath forth that flattering doctrine which I layd to your charge You say the Popes Maiesty ought not so to terrify Bishops but they may rebuke him But the Maiesty of an earthly King is so dreadfull so much to be feared that no man that is not a Prophet though he be the chiefe Bishop may take vpon him the office to reprehend him Do you speake this of base feare which Cowardes beare towards them that haue power ouer the body or of pious feare and reuerence which by right is due to Superiours which if we neglect we do against our Duty and offend God If you speake of the first kind of feare you faigne a difference betweene the Pope and the King where there is not any at all 43. For as the Popes Maiesty ought not to strike into our harts base and seruile feare which makes vs to neglect our dutyes so likewise we ought not to be in this manner affrighted by Kingly Maiesty Christ hauing giuen vs an expresse cōmandment not to feare them that kill the body but can do no hurt to the soule Luc. 16. And de facto as the King by the terrour of his Maiesty may fright men vniustly and make them not to discharge towards him the duty that they owe of correction so may the Pope also for else why ran you away Why fly you the Popes paynted Maiesty paynted Prisons paynted sires paynted torments You be not so farre besides your selfe so that this fearefullnes of the Kings Maiesty aboue the Popes is deuised without any ground speaking of base and slauish feare For this sort of feare as neither of their Maiestyes ought so either of their Maiestyes may strike into base minded mens harts You speake then if you speake to the purpose of pious reuerence and feare of Superiours due by right vnto them and therein you put the difference betwixt the Kings Maiesty and the Popes So you say that the Popes Maiesty ought not of right to be so feared but that Bishops may freely rebuke him but the Kinges Maiesty by right and by the Law of God ought to be so dreaded that no man may reprehend him no not the Pope except he haue a Propheticall and extraordinary commission to do it Whence it is consequent that none may without sinne tell Kings of their faultes that be not Prophtes 44. Now how vngodly and abiect this your new conceyte is may soone appeare by considering the arguments you bring to confirme it They are three contayned in your former words and deriued from three differences which you imagine betweene the Pope and the King The first is That the Popes Maiesty is counterfayte temporall faigned no Maiesty at al but the Maiesty of a terrene King is exceeding great tremenda to be dreaded and feared therfore the Popes Maiesty may and ought to be freely rebuked but the Kings Maiesty in no case not for any cause nor by any man that is not specially sent of God for that purpose This diuersity betwene terrene and spirituall authority you proue not And no meruayle you found it not out by reason but by reuelatiō of that spirit which is prince ouer men that mind earthly things Philip. c. 3. vers 18. whose belly is their God whose glory in their owne confusion By the same spirit was Luther moued to compare the state of Virginity with the state of Marriage writing In epist ad Cor. that the first state is heathenish secular terrene mirery the second spirituall heauenly diuine golden This doctrine flesh and bloud reuealed to Luther which also moueth you to debase Priestly Maiesty vnder the feete of earthly In the palate of the ancient holy Bishops Priestly dignity had a more diuine sauour they had it in higher esteeme which they did so farre extoll aboue Royall as the heauen surmounted the earth the spirit goeth beyond the flesh You Greg. Nazian ad Praesid iras O earthly Princes saith one of them the law of Christ maketh subiect to our bench we likewise haue power and commaund yea power more excellent and eminent then yours is vnlesse it be reasonable that the spirit should yield homage to the flesh heauenly things giue place to earthly things Behold what an high conceit these pious Prelates did frame of their Pontificall power You to whome power to binde both in Heauen and Earth in respect of earthly power seemeth