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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
A73418	Roger Widdringtons last reioynder to Mr. Thomas Fitz-Herberts Reply concerning the oath of allegiance, and the Popes power to depose princes wherein all his arguments, taken from the lawes of God, in the Old and New Testament, of nature, of nations, from the canon and ciuill law, and from the Popes breues, condemning the oath, and the cardinalls decree, forbidding two of Widdringtons bookes are answered : also many replies and instances of Cardinall Bellarmine in his Schulckenius, and of Leonard Lessius in his Singleton are confuted, and diuers cunning shifts of Cardinall Peron are discouered.	Preston, Thomas, 1563-1640.	1619 (1619)	STC 25599; ESTC S5197	680,529	682

thereof and no sufficient proofe to confirme his new inuented Catholike faith touching the Popes power to depose Princes as I will at large make plaine beneath p Chap. 9. seq 25 Secondly it is also vntrue that I onely am the man who denieth the spirituall Pastours of the Church to haue authoritie by the institution of Christ to inflict temporall punishments and consequently to proceed to no other temporall chastisement after they haue cast the dart of Excommunication Many other learned Catholikes as I haue shewed aboue q Part. 2. per totum doe also deny the same and Almaine affirmeth that it is the doctrine of most Doctours that the Ecclesiasticall power cannot by the institution of Christ inflict any temporall or ciuill punishment as death exile priuation of goods c. Yea nor so much as to imprison With what face therefore dare this Doctour to terrifie simple Catholikes cry out so often Onely Widdrington or ely Widdrington as Card. Bellarmine did onely Barclay onely Barclay doe oppose themselues against all Catholikes But God be praised that my Aduersaries themselues haue liued to see what little credit is giuen by Catholikes to their vaunting words and with what disgrace their bookes haue beene handled by the State of France For Card. Bellarmines booke against D. Barclay was condemned and forbidden by the Parliament of Paris vnder paine of treason this Doctours booke against me was disgacefully burnt by the hangman before the great staires of the Pallace and the same fire but by a more publike sentence and in a more solemne manner Fa. Suarez booke also hat passed 26 Thirdly this Doctour very learnedly forsooth carpeth at me for abusing words in calling deposition and killing temporall armour or weapons My Aduersarie Widdrington saith he r Cap. 8. pag. 375. abuseth words when he affirmeth deposition and killing to be temporall armour or weapons F. who euer heard that deposition or killing are armour or weapons They are effects of armour or weapons but they themselues are not armour or weapons But first this Doctour hath so vigilant on eye ouer my words and writings to carpe at them that he quite forgetteth what words he himselfe doth vse For he himselfe heere confesseth that Ecclesiasticall Censures are spirituall armour or weapons whereupon in this very Chapter he callet ſ Cap. 8. pag. 360. Excommunication a dart and Card. Bellarmine in his booke against Barclay t Cap. 19. pag. 185. calleth Ecclesiasticall Censures the spirituall sword and yet Excommunication and other Ecclesiasticall Censures are according to his owne doctrine effects of spirituall armour or weapons to wit of the Ecclesiasticall power which he calleth v Pag. 386. 387. in tract contra Barclai cap. 19. pag. ●88 the spirituall sword And if spirituall Censures or punishments may be called spirituall armour or weapons although they be an effect of the spirituall power or sword why may not I pray you temporall censures or punishments as are deposition and killing be called temporall weapons or armour although they be effects of the temporall power or sword If therefore I abuse words in calling temporall Censures or punishments temporall armour or weapons how can he excuse himselfe from abusing words in calling spirituall Censures or punishments spirituall armour or weapons 27 Secondly it is vsuall among Philosophers to nominate and describe a thing by the name of the cause whereupon they deuide a definition into a formall and causall definition or description as the Eclipse of the Moone is commonly described to be an interposition of the earth betwixt the body of they Sunne and of the Moone not for that the Eclipse of the Moone is formally that interposition for it is formally nothing else then a want of light in the Moone but for that it is caused by that interposition and Thunder according to the opinion of Empedocles and Anaxagoras is defined to be a quenching of fire inclosed in a cloude See Aristotle lib. 2. Meoteor sum 3. cap. 1. 2. but according to the doctrine of Aristotle a violent breaking out of a fiery exhalation inclosed in a cloud not for that Thunder is formally the aforesaid quenching or breaking forth for it is formally a sound or noice but for that this sound is caused from thence so likewise spirituall and temporall Censures may be called spirituall and temporall armour or weapons not for that formally they are so but for that they are effects caused from thence But lastly what man is so ignorant who knoweth not that the same thing may be both an effect and also a cause being considered diuers waies and so the same spirituall or temporall Censure and punishment as it proceedeth from the spirituall or temporall power which is rightly called the spirituall or temporall sword is an effect and not to be called a sword weapon or armour yet as it is a cause to bring great griefe to the person so punished or to redresse great euill it may well be called armour offensiue or defensiue yea and griefe it selfe may without abusing of words be called a sword according to that of the holy Scripture Luc. 2. And thy owne soule a sword shall pearce And thus you see how weakely and fraudulently this Doctour hath impugned my answere 28 Now to returne to Mr. Fitzherbert He forsooth bringeth an other reason but as insufficient as his former to proue that the Pastors of the Church haue authoritie to inflict temporall or corporall punishments vpon hereticall or schismaticall Princes if they shall contemne Ecclesiasticall Censures For otherwise how is that saith he x Num. 35. pag. 89. 2. Cor. 10. fulfilled which the Apostle said of the most ample power that he and other Apostles had to destroy Munitions Counsells and all Altitude or Lostinesse extolling it selfe against the knowledge of God yea and to reuenge or punish omnem inobedientiam all disobedience Which words S. Augustine August ad Bonifac Com. epist 50. vnderstandeth of the authoritie left by our Sauiour to his Church to compell her rebellious and disobedient children to performe their duties and the same is also acknowledged by some of our principall Aduersaries namely Caluin Caluin vpon this place who not only expoundeth this place of the coercitiue and coactiue power that is in the Church but also groundeth the same vpon the words of our Sauiour to his Apostles Quicquid ligaueritis super terram Matth. 18. erit ligatum in caelis c. Whatsoeuer you shall bind on earth shall be bound in heauen and whatsoeuer you shall loose on earth shall be loosed in heauen 29 Whereupon I inferre that if the Ecclesiasticall authoritie d●d not extend it selfe to the chasticement of disobedient Princes in their temporall states the Church should not haue the power whereof S. Paul speaketh that is to reuenge all disobedience seeing that the disobedience of absolute Princes to Ecclesiasticall Censures should be incorrigible and remedilesse Whereupon it would

Church of Christ which is called euery where in the Scripture Regnum Caelorum the kingdome of heauen though on the other side the consequent must needs be good that what excellencie dignitie or perfection soeuer was in the Synagogue the same must needs be farre more eminent and excellent in the Church of Christ as the Apostle taught expressely 2. Cor. 3. arguing thus Si ministratio damnationis c. If the ministration of death with letters figured in stones was in glorie that the children of Israel could not behold the face of Moyses for the glorie of his countenance which is euacuated how shall not the ministration of the spirit be more in glorie For if the ministration of damnation be in glorie much more the ministerie of iustice aboundeth in glorie Thus argueth S. Paul proouing à fortiori the supereminent dignitie and glorie of Christs law by the great and eminent glorie of the Mosaicall law Hebr. 6.7.8 9. whereto tendeth also his argument to the Hebrewes concerning the imperfection and infirmitie of the Leuiticall Priesthood in regard of the most excellent and high perfection of the Priesthood of Christ 4 Whereupon it followeth euidently saith Mr. Fitzherbert f nu 29. 30 31. 32. that seeing the Priesthood of the olde Testament had such a supreme and soueraigne authoritie to create anoynt punish and depose Kings as appeareth in the former examples the Priesthood in the new Testament can not haue lesse power and authoritie for it can not be with reason imagined that God hauing taken vpon him our humanitie and honoured the same with a peculiar and mere excellent Priesthood then that of Aaron yea ordained a visible succession of Pastours and Priests for the gouernment of his Church to continue as the Apostle witnesseth g 1. Cor. 11. Ephes 4. Matth. 28. Luk. 10. Matth. 18. Heb. 13. vntill the end of the world commanding also that they should be heard and obeyed as himselfe it were I say against reason to thinke that he would giue lesse honour and priuiledge to these his owne substitute in his owne kingdome then he gaue to the successours of Aaron in the olde law whereby the shadow would be more worthie and perfect then the bodie the figure then the veritie the Leuiticall or Aaronicall Priesthood then the Priesthood of Christ and finally the Iewish Synagogue then Christs owne spouse and mysticall body which is his Church of the glorie maiesty whereof the Prophet I say foretold speaking in the person of God thus Ponam te saith he in superbiam seculorum c. Isay 60. I will place thee as the pride of all worlds or ages a ioy to generation and generation and thou shalt sucke the milke of nations and shalt bee fedde with the paps of Kings and the children of those who haue humbled thee shall come crouching to thee and shall adore the footsteps of thy feete and thy gates shall bee open continually and they shall not bee shut day nor night that the strength of all nations and their Kings may bee brought vnto thee For the Nation and the Kingdome which shall not serue thee shall perish c. 5 Thus promised almighty God by his Prophet to raise and aduance the Church of Christ aboue the power of all Nations and kingdomes insomuch that hee threatned ruine and destruction vnto them Matth. 18. if they did not serue her whereby it maye easily be iudged what an excellent and eminent power our Sauiour gaue to S. Peter and his Successours when he not onely promised to build his Church vpon him as vpon a rocke and that the gates of hell should not preuaile against it but also gaue him such ample authority to binde and loose that whatsoeuer he should binde or loose on earth should be bound and loosed in heauen yea and finally made him supreme Pastour of his flocke commanding him thrice to feede his sheepe and lambes that is to say to gouerne those that should any way pertaine to his fold the Catholike Church Thus said I in my Supplement Whereby it may appeare that the Popes power to chastice Princes temporally is most conforme to the law of God not onely in the old Testament but also in the new according to Saint Pauls argument a fortiori before mentioned drawne from the figure to the veritie And therefore now to declare how I prooued the same further by the new law c. Thus argeth Mr. Fitzherbert 6 Marke now good Reader what a trimme disourse this man hath made agains himselfe and what grounds he hath laid to ouerthrow his owne argument he groundeth thereon For first I doe willingly grant his first position to wit that the old Testament was a figure of the new the earthly Hierusalem a shadow of the heauenly Hierusalem and the earthly kingdome of the Iewes a figure of the heauenly and spirituall kingdome of Christ the eminent glorie of the Mosaicall law a figure of the supereminent dignitie and glory of the law of Christ the Priesthood in the old law farre inferiour in authoritie excellency and perfection to the Priesthood in the new law yea and that all things for the most part chanced to the Iewes in figure for that nihil as perfectum adduxit lex The law brought nothing to perfection But secondly concerning his second position it followeth euidently from hence that not only the defects of the old law cannot serue for a president to the new law and the Church of Christ but also that all things in the olde law being compared to the law of Christ were defectiue and imperfect for that the law brought nothing to perfection and that all the authoritie excellency and perfection of the old law was a figure and shadow of the authoritie excellency and perfection of the law of Christ 7 Whereupon it followeth euidently that although wee should suppose only for Disputation sake because the contrarie we haue sufficiently prooued before that the Priesthood of the old Testament had a supreame and soueraigne authoritie to create annoint punish or depose Kings yet we cannot from thence as from the figure to prooue the veritie conclude that therefore the Priesthood in the new Testament must haue the same authoritie for this were not to fulfill the figure as Cardinall Bellarmine before affirmed but that it must haue a farre more noble and excellent authoritie ouer Princes to create annoint punish and depose Kings in another more excellent degree to wit that considering the promises of the old law were earthly and of the new law heauenly the kingdome of the Iewes was temporall and the kingdome or Church of Christ eternall and spirituall from hence as from the figure to the veritie we may deduce a good argument to prooue that as the Priests of the old law had authoritie to cleanse corporall vncleannesse which did barre men from entering the earthly tabernacle made by the handes of men so the Priests of the new law haue authoritie to