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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16835	The supremacie of Christian princes ouer all persons throughout theor dominions, in all causes so wel ecclesiastical as temporall, both against the Counterblast of Thomas Stapleton, replying on the reuerend father in Christe, Robert Bishop of VVinchester: and also against Nicolas Sanders his uisible monarchie of the Romaine Church, touching this controuersie of the princes supremacie. Ansvvered by Iohn Bridges.	Bridges, John, d. 1618.	1573 (1573)	STC 3737; ESTC S108192	937,353	1,244

he was a good king in ouerséeing the Priestes do their dueties and not him selfe intruding into the doing of their duties But of this exāple we haue heard somwhat already in answering master Stapleton and we shal haue more agayne in M. Saunders fourth Chapter and therfore I reserue my selfe to the larger answere of it To this he addeth an Item of Iosaphat saying Itemque c. And also Iosaphat the king of Iuda distinguishing both powers sayde to the Leuites and the Priests Amarias the Priest and your Bishop stil gouerne in those things that perteine to god Moreouer Zabadias the sonne of Ismaell who is the captayne in the house of Iuda shal be ouer those workes that perteyne to the office of the king Beholde other thinges perteyne to the office of the Bishop and other to the the kinges office This we haue beholden alreadie in Master Stapletons obiection of the same and there may you M. Saunders beholde the answere And thus muche agayne for the vse of both these powers Now thirdly for the end therof saith M. Saunders Of the ende of both powers not the last but the middle ende that the ciuill power toucheth nought but this lyfe Christ saith Feare not thē that kil the body but they can not kill the soule And agayne the Apostle willeth vs to pray for kings those that are in authoritie that we may hue a quiet and peaceable life A quiet life therefore is the last ende of the ciuill power dwelling without the Churche But of that which is in the Church it is not the last but yet the proper ende it is VVhyle in the meane time the eccl. power belongeth to the lyfe to come as Christ hath sayde whatsoeuer ye lose on earth shall be loosed in heauen To this distinction of the endes of these powers I answere it is false not only the laste ende as he graunteth but the meaner endes also of the ciuill power in the church of Christ stretche further than this lyfe I appeale to the Princes institution and office Deuter. 17. I appeale to all the doings of the godly Kings Iudges and ciuill magistrates described in the scripture I appeale to Constantine the great that thought religion to be the chiefe ende of hys gouernment Yea I appeale to the places that euen héere M. Sanders citeth for his purpose ▪ manifestly wresting ●… mayming that of S. Paule to Timothie For he sayth not onely Ut quietam tranquillam vitam aga●…us That we may leade a quiet and peaceable life and there endeth but he addeth further withall in omni pietate honestate in all godlynesse honestie In which two words chiefly al godlinesse what is included is at large declared against master Stapleton But before this place M. Sanders citeth the testimonie of Christ that the prince can do no more but kill the body I answere Christe makes not the proper ende of the Princes power to kill the body but rather as you said before out of S. Paule to saue it To kill it is an accidentall tude of his power yet Iwisse Christ spake not there onlye of ciuil Princes but as muche agaynst the tyrannie of the highe Priests or any other that woulde persecute the ministers of Christ to death as your Pope you his chaplaynes do But I pray you M. sand may not an ill Prince wrest his authoritie to destroy the soule also with maynteyning Idolatrie false religion In déede he can not kill the soule for properly it can not be killed But that kind of killing that the soule may suffer which is sinne and damnation the rewarde of sinne with the one striken of the deuil by malice and wounded of him selfe by errour with theother striken of God by Iustice and deserued of him selfe by sinne may not the ill Prince make his power be a meane therto and may not an ill priest on this wise kill the soule as wel and sooner than he I wot what your pope Pius 2. was wont to say Mal●… med●…ci corpus imperiti sacerdotes animam o●…cîdunt Ill Phisitions kil the body but vnskilfull Priests kill the soule You say your power stretcheth to the life to come In déede M sand the true eccl. power stretcheth to the life to come I feare me yours doth stretch to life as ye say but not to come but onely to the present life of the body but to death of body and soule both nowe and to come for euer Besides al this I appeale euen to your owne selfe M. sand that affirme the ciuil power in the church of Christ to stretch to farre further more proper endes thā this life for in your fourth chapter folowing ye haue this quotation Christian●…rum regna le●…ularia non sunt Christian kingdomes are not worldly Wheron ye haue these words Moreouer the kingdomes of the faythf●…ll Princes whose people feare ▪ God are not altogither earthly or worldly for in that parte that they haue beleeued in Chryst they haue as it were lefte to be of the worlde and haue begonne to be members of the eternall kingdome For although the outwarde face of thinges which is founde in kingdomes meere secular be in a Christian kingdome Yet sithe the spirite of man is farre the moste excellent parte of him and the whole spirite acknowledgeth Christ his king and onely Lorde I see nothing why Christian kingdomes ought not to be rather iudged spirituall according to their better parte than earthly And this is the cause why now so long since those which gouerned the people of God were wont to be anointed of his ministers no otherwise than were the Prophetes and Priests For euen the kings them selues also are after a sort ▪ partakers of the spiritual ministerie whē they are anoynted Not that they shoulde do those thinges that are committed to the onely priestes hereto orderly consecrated but that those thinges whiche other kinges referre to a prophane and worldly ende these kinges shoulde nowe remember that they ought to directe to an holy ende For when they them selues are meere spirituall it is fitte that they shoulde wyll that all their thinges shoulde also be accounted as it were spirituall Loe M. Saunders in these wordes ye confesse farre other proper endes and farre other estates also in the ciuill power of Christian Princes than this lyfe of the body and the quiet tranquillitie therof And therfore what néede further witnesse when your selfe are not onely contrarie to your selfe but also beare witnesse agaynst your selfe Now whē M. Sanders hath thus prosecuted these three differences of these two estates he collecteth his conclusion saying But if the ecclesiasticall power differ from the ciuill in the originall in the vse and in the ende and so well the beginning of the ecclesiasticall power as the vse and ende is farre the more worthy shall they not of wise men be iudged mad which either confounde these powers

markes and haue al mens eyes fixed theron your selfe not fixing your owne eyes on the very marke set vp betwéene them graunt that the B. hitte at the full that which he shot vnto Which graunted the arrow so reboundeth on you your cause that it quite ouerturneth both But M. St. hauing now espied that he hath graunted that which he sawe a●…nswereth sufficiently M. Feck issue and also confoundeth these new and false principles and yet he could not for shame playnly recāt nor reuoke his graūt he first begiuneth ▪ to pinch nip it saying it is true princes may haue dealing in eccl. matters but in some meaning by whiche some meaning what he meaneth as he dare not here for shame vtter so he quickly slippeth frō it telling vs it reacheth not home and that the B. doth but face and bragge thinking euery man borroweth of his cōmon places And so to knit vp with his own words is much labour vainly and idelly employed with ●…edious and infinite talke and babling al from the purpose and out of the matter which ought specially to haue bene iustified not in stead thereof to detayne and delude the reader with these newe sixe markes and false presupposed principles The third part of this diuision is his quarelling with the B. for saying he made proofe euen by many Papists them selues Which part he distributeth into thrée members the first he calleth in the margent the vneuen dealing of the Protestants the secōd a chalenge to M. Horne and the third M. Hornes tale incredible First for the vneuen dealing of the Protestants Now is it worthy saith M. St. to see the ioly pollicie of this man and how euen and corr●…spondent it is to his fellow Protestants M. Iewell restrayneth the Catholikes to sixe hundreth yeares as it were by an extraordinarie and nevv found prescription of his owne embarring al latter profes yet he him selfe in the meane tyme runneth at large almoste one thousande yeares later shrynking hether and thither taking tagge and ragge Here●…ike and Catholike for the fortifying of his false assertions When ye haue proued the B. of Sarū his assertions false then cal them so for before while ye complayne of the Protestantes vneuen dealing ye shal shew most vneuen dealing in suche a Papist as your selfe As with all you shew your ioly Logike that you crake so much vpon how euen correspondent it is to reason M. ●…uel restrayneth the Papists to 600. yeres to proue their articles by Ergo he can not confute their articles with their own cōfessions that are of later yeres As for the tag and rag and mag too that he hath improued them withall be euen them selues their owne ragged rabbines and tagged scholemen be they heretikes or be they catholikes But be they as ye please to call them dothe the limitation of your proues restrayne his improues What if he improued your articles euen by your own mouthes who are now oxtant might it be lawfull for you to c●…yne yet more newe articles and to alledge proues for them of your own time bicause he confuteth them by proues of your owne tyme this belike were euen dealing with you to let you haue so large scope to proue articles as the improuer may haue to confute thē But as it is good reason ye should for the profe of your articles be content for shame with so large a scope of 600. yeres nexte after Chris●…e so haue ye accepted thys limitation already and M. Harding your standard bearer your selfe with many of your partners haue vndertaken to bring foorth your proues according to that restraynt of 600. yeres How ye haue done it Scripture as they say maketh mention let the readers iudge Belike your selues doubt of those proues and therfore groyne now at length to be so restrayned for your proues and fayne woulde haue a larger scope saying this is an extraordinarie and nevve founde prescription of his ovvne embarring all later prooues it goeth harde with you he like that ye whine now so fast at that which ye receiued so lustily to soeme to and craked vpon before and now that ye can not proue any one of your articles in all that terme of 600. yeares ▪ ye cōplayne of vneuen dealing But what if ye had bene restrayned to the time of the primitine church ye would then haue made an outcrie and yet it had bene requisite that for articles of faith religion ye should not refuse to be restrayned euen to Chryst his Apostles And least ye should thinke we deals vneuenly with you wheras you for to proue those articles of your religion haue the scope of 600. yeres next after christ limit you vs for any one articls of our fayth or religion euen to the time of Christ and his Apostles abode on earth So farre within 600. that we wil proue it euen within sixe score yea within sixe yeres if ye wil. So little haue ye any iust cause to complayne of vneuen dealing ▪ But let goe this your fonde quarell agaynst the B. of Sarum and preserute your argument from him to the B. of Winchester your aduersarie This vvise trade say you this man keepeth also and to resolue M. Feck and settle his conscience he specially staieth him selfe vpon Platina Nauclerus V●…spergensis Sabellicus Aeneas pius Volateranus Fabian Polychronicō Petrus Bertradus Bēno the cardinal ▪ Durādus ▪ Paulus Emilius Martinus Penitentiarius Polid. Ver. and such like as he him selfe declareth other where and in this place also confesseth Now albeit the catholiks refuse no catholik writer nor in this matter haue cause so to do yet in a matter of such importāce vvhich besides the losse of all temporall reliefe and besides bodily death importeth also euerlasting damnation to the catholikes if the case so stande as M. Horne and his fellowes beare vs in hand reason vvould he should haue fetched the substance of his profes much hier yea within the. 600. yeres whervnto they strayne and binde vs The effect of al this is that as the B. of Sa. hath done the B. of Wint ▪ must do the like or else they disagrée and is contriued in this argumēt If the B. of Sa●… would haue the papists to proue those their articles vvithin the boundes of 600. yeres then should the B. of Winchester in this so 〈◊〉 an Article fetche the substance of his proufes vvithin those boundes But the B. of Winchester doth not this but to resolue M. Fecken●…am and setle his conscience stayeth him selt vpon Platina Nauclerus Abbas Ursperg Sabellic●… c. all popish and late writers Ergo Their doings are not euen and correspondent To this I answere no parte of this argument is true neither Ma●…or Minor nor Conclusion The sequence of the Ma●…or followeth not bicause the B ▪ of Sarum and the B. of Winchesters cause and occasion were nothing a like The Minor being of two partes both are false For first he fetcheth the