Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	king_n	kingdom_n	son_n	8,354	5	5.2182	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03760	Certaine sermons made in Oxford, anno Dom. 1616 VVherein, is proued, that Saint Peter had no monarchicall power ouer the rest of the Apostles, against Bellarmine, Sanders, Stapleton, and the rest of that companie. By Iohn Howson, Doctor in Diuinitie, and prebendarie of Christ-Church; now Bishop of Oxon. Published by commandement.	Howson, John, 1557?-1632.	1622 (1622)	STC 13879; ESTC S104261	94,968	168

dicuntur quodam modo Generare Papam Paleot de Consist parte q. 5. dum illum eligunt Nutrire cum illi dant consilia Augere dum opere ei praestò sunt eidemque suffragantur so that hee takes his power and authority from the Cardinals 54. Thirdly Papa si pessimus sit potest iudicari expelli The Pope if hee be very wicked may be iudged and deposed euen by his Cardinals and that by his owne reason For therefore saith hee though falsly Kings may be remoued Quia potestas Regis est à populo and the reason thereof is Quia populus facit Regem so wee may say The Pope may be remoued Quia potestas Papae est à Cardinalibus Bellar. de Concil l. 2. c. 17. because the power of the Pope is from the Cardinals and the reason of it is Quia Cardinales faciunt Papam because the Pope is created by the Cardinalls But if hee may not be remoued by his Cardinalls yet it may be done by a generall Councell as some of his Cardinals and greatest Doctors affirme 55. Fourthly Absolute Kings or Monarchs who haue plenitudinem potestatis fulnesse of power cannot be remoued by the people for their defects for Potestas haec non est à populo deriuata This power is not deriued from the people but from God Per quem Reges regnant By whom onely Kings raigne as appeareth in the people of God where Saul was made King immediately by God and deposed by him onely and afterward Dauid and his posteritie placed in his roome and by God immediately This is euident also among Christian Kings who raigne by inheritance and succession where there is no interregnum at the death of the King for the people to practise their power in but his Sonne immediately raignes in his stead For the chiefe power is not raaicaliter or suppletiuè in regno that is in the people of the Kingdome as Bellarmine thinks but in regno that is in the Kingdome it selfe in iure regio in the right of Kings and their issue who hold it from God and so are to be deposed by him onely 56. Fiftly Those Kings or Emperours who are made by lawfull Election for their liues onely and seeme to some to be rather Primates in an Aristocracie then Kings in a Monarchie though they be chosen by the Optimates either of Kingdome or Empire cannot yet be deposed by them for although by vnanimous consent and common constitutions and the Lawes of their Countrey they haue power to aduance one of their fellowes and equalls and to make him their King yet when hee is once regularly and lawfully possessed of the Crowne they haue no power ouer him but hee is as absolute as if hee were placed immediately by God as Optatus told that scismaticall Bishop Donatus Super Imperatorem non est nisi solus Deus Optat. l. 3. Cont. Parmen qui fecit Imperatorem There is none aboue the Emperor but onely God who made the Emperor and yet that Emperor was elected by the people 57. For there is in euery King by the law of Nature a certaine power which is called Ius regis 1 Sam. 8. and Manus regia by Homponius 1 Sam. 8. and many worthy Ciuilians Pompon l. 2. § orig Iur. by which power they may gouerne Sine certâ lege sine certo iure but not sine aequitate iustitiâ This power Romulus had who began his owne Kingdome and the Kings of Latium and Hetruria also the Kings of Asia and Greece who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeke and gentle who ruled by their word as Homer calls Vlysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word some deriue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum as if hee were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that ruled all by his word For which reason when they in Rome would elect one to haue the place and power of a King though but for a short time which name they abhorred and were content fictione lenior is nominis in Regem incidere they called him first Dictatorem one whose word should stand as it were a Law and after that Imperatorem a Commander like the Centurion who shall say to the people Goe and they shall goe c. As also the Assessors of the Sanedrim among the Iewes were called by the Latinists Verbistae because their word was a Law to the people 58. This Ius Regis or Regia manus was in Augustus as soone as euer the people of Rome chose him their Emperour so that his election by the people did nothing diminish the kingly power in him or made him any way subiect to them as Bellarmine would teach vs. And therefore that power which our Sauiour expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20 25. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as proper to Kings of the Nations that is to all Kings for there were then no kings but of the Nations the Romans called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inbred or inherent power in the King Liberum arbitrium Regis or potestas arbitrij by which Kings haue gouerned exceedingly well Dion 59. And therefore Dion in the life of Augustus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that had absolute power to make Lawes and might giue iudgement ex rationis placito which iudgements were therfore called Imperatoris placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dion testifies and had the force of a Law or imperiall constitution such a one was that Edict which S. Luke mentioneth and was sent out at our Sauiours natiuitie Luc. 2. that all the world should be taxed And this Ius Regis Joseph de Antiq or Regia manus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iosephus calls the Empire of Rome brought forth plenitudinem potestatis motum proprium certam scientiam Indulgentiam Principis phrases which signifie the absolute power which is in all Kingdomes and absolute Monarchies 60. Absurd therefore it is which Bellarmine saith that where the people choose the King which hee falsly holds to be generall radicaliter there the people may depose him for although where there are elections the people or the Optimates or both may giue Ius ad Regnum yet Ius Regis or Regia manus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ius in Regno was not in their power to giue but falls to the elected King iure diuino or by the Law of nature and no man hath right to depriue him of it 61. Thus you see one maine pillar of the Popes pretended Monarchie which is founded vpon the manifold corruptions of my Text vtterly demolished but because Non annosa vno quercus deciditur ictu Such an olde Oake of fiue hundred yeares increase from Gregory the seuenth or a thousand yeares standing from Phocas the Emperour though now it be doted will not be strucke downe at any one blowe nor so many rootes and foundations be blowne vp with one onely breath Secondly because Stapleton saith that

among themselues for the first place you shall finde diuers reasons giuen by reuerend Antiquitie and vrged by some late Writers and namely that it was in reg●rd of the speciall fauour to St. Peter in giuing him the keyes and in paying tribute for him onely c. But sauing my reuerend respect to my betters Jansen I rather thinke that the foreshewing so often his death and passion caused them rather so often to question the succession 32. For before his comming to Capernaum hee foretolde his Disciples his death and passion after that they disputed as St. Marc. 9.34 Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis eorum caeteris esset maior who should be the greater of them For when they heard that he should die then they thought of his successor for as our Sauiour tolde them adhuc sine intellectuerant Mat. 15.16 as yet they were without vnderstanding Mat. 15. and also Luk. 24. they were tardi ad credendum Luc. 24.25 slowe to belieue what was written by the Prophets 33. So likewise Mat. 20. hee foretolde his death and passion to them and then saith S. Mathew the mother of the Sonnes of Zebedee entreated for the prime seates in his kingdome Mat. 20.21 and therevpon grew another contention among them 34. Lastly Luke 22. when they expected his passion euen at the last Supper Luc. 22.24 facta est contentio inter eos there was a strife among them which of them should be accounted the greatest and our Sauiour instantly euery time quencheth the heate of their ambition and contention with a present answere 35. At Capernaum hearing their contention he answeres Si quis vult primus esse erit omnium nouissimus Marc. 9.35 omnium minister If any man desire to be first the same shall be last of all seruant of all allowing no desire of superiority among them who were to bee equalls in his kingdome of the Church which was well performed in the primitiue purer times when as S. Augustine saith Multi vt Episcopatum susciperent Aug. Epist 204. tenebantur inuiti Many were constrained against their wills to take Bishoprickes And I doe not find that any man among the Apostles or their first successors affected any first or chiefe place in the Church before it was endowed with honour and lands neither was there any reason why they should desire it all circumstances considered except charitie enforced them for the good of the Church and then hee tooke the gouernment who was called and chosen and not he that aspired and sought the first place 36. How then doth the Pope obserue this rule who will not onely be first among Bishops but the Monarch ouer all Bishops Gorran Gorran simply shewes vs a pretty sleight to elude this rule for saith he Hinc Dominus Papa omnium Christianorum vertex scribit se seruus seruorum Dei Hence it is that our Lord the Pope who is the top or supreame of all Christians writes himselfe the seruant of the seruants of God and that saith he after the example of Christ of whom the Prophet saith Vidimus eum nouissimum virorum Es 53.3 We haue seene him the last of men But our Sauiour saith not Qui vult primus esse scribat se nouissimum He that desires to be first let him write himselfe last but erit omnium nouissimus minister omnium Marc. 9.35 hee shall be the last of all and the seruant of all And if his great Cardinals should see the Pope indeed so humiliated as our Sauiour was and is there expressed by the Prophet Esai who fore-sawe his passion Es 53.3 and describeth him to be Nouissimum virorum opinione omnium the meanest of men in all mens opinion as the Glosse saith and virum dolorum scientem infirmitatum a man full of sorrow and acquainted with infirmities they would soone euen to his face which St. Peter did not renounce their great Monarch and abiure his acquaintance 37. I passe ouer the sensible example which our Sauiour vsed to his Apostles by taking vp a little childe in his armes as a paterne for them for by the little childe he tooke in his armes affirming that the Apostles must be like vnto such hee reproued their ambition and strife for the Monarchie because as S. Chrysostome saith A vanâ gloriâ inuidiâ paruulus mundus existit Hom. 59. in Mat. â concupiscendo Primatum A little childe is voide of vaine-glory and enuie and desire of the Primacie Cyril and as Cyril saith Puer non ambit honorem non nouit cuiusuis praerogatiuae modum A childe sues not for honour he knowes not what belongs to any prerogatiue for this is not in sensu primo an instruction to humility by a positiue doctrine as many Diuines thinke it to be commenting on this place for little children are not verè virtuo●i verè humiles truely vertuous truely humble and in that to be imitated but it is a negatiue doctrine forbidding all strife and contention for place and Prelacie in the Church and insinuating that they should be as free from ambition ex rationis rectitudine by the rule of reason as little children are ex imperfectione naturae through natures imperfection 38. The second discontentment and contention about the precedencie or maioritie was when the mother of Iames Mat. 20.21 and Iohn desired the first places for her Sonnes one to sit on the right hand the other on his left in his Kingdome discouering in plaine termes Mat. 20.21 that they stroue for a Monarchie as the Pope now doth 39. Our Sauiour perceiuing that the rest of his Apostles out of their particular ambition indignati sunt de duobus fratribus Verse 24. were moued with indignation against the two brethren answeres as hee did before Qui voluerit inter vos maior fieri Verse 26. fit vester minister Whosoeuer will be great among you let him be your seruant but as in the former contention he proposed a little childe whom in their neglect of honour they should resemble So here hee proposeth vnto them the Kings and Monarchs of the world whose power and regiment they should not expect You striue saith he for the first place in a Kingdome but Reges gentium dominantur in eas qui maiores sunt potestatem exercent inter eas Mat. 20.25 The Kings of the Nations exercise dominion ouer them and they that are great exercise authority vpon them Vos autem non sic but it shall not be so among you setting downe in plaine termes my negatiue The gouernment of the Church shall not be Monarchicall 40. And it is probable that our Sauiour fore-seeing that this would be a great question to exercise his Church doth therefore double this answere and vseth it againe at their last contention euen before his passion as his last determination of it for them and all their successors to