Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	punishment_n	spiritual_a	temporal_a	868	5	10.1613	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94135	The Jesuite the chiefe, if not the onely state-heretique in the world. Or, The Venetian quarrell. Digested into a dialogue. / By Tho: Swadlin, D.D.	Swadlin, Thomas, 1600-1670.	1646 (1646)	Wing S6218; Thomason E363_8; ESTC R201230	173,078	216

therefore no lesse then Laics are subject unto the secular Prince Let every soul be subject unto the higher Powers As none is exempted from the obedience that he owes to God so none is exempted from the obedience that he owes to his lawfull Prince For all power is of God as the Apostle there subjoynes This was it which moved the Kingly Prophet and propheticall King David to stile Kings and secular Princes Gods with a Deus st●tit God standeth in the assembly of Gods he judgeth among the Gods For as it is truly and religiously avouched by King Jehosaphat secular Judges do not execute the judgements of men but of God himselfe the very same former text of David our Saviour Christ speaking of secular Princes and Judges hath cited in the Gospell and there makes it good that unto them doth belong the name of Gods If he called them Gods unto whom the word of God was given as Cardinall Bellarmine hath learnedly noted and observed Hetrod If you had in this manner drawn your conclusion to a head Ecclesiastics therefore and seculars too are not by Gods Law subj●ct unto the secular Prince but seculars by mans law and ecclesiastics by no law at all neither of God nor man then your conclusion had been aptly deduced from your premises For it hath been proved before that Princes attaine to Soveraignty over their people not by divine title but olny humane If it be otherwise I pray let me have it well proved by some plain passage of Scripture that for instance the LL. of Venice are Jure divino the LL. Paramount of Padua Verona with other like Cities and if any question should grow concerning the Kingdome of Cyprus what faire title would the Venetian State alledge for the same Some goodly Charter of sacred Scripture Surely no but either some title of donation or ancient possession or some other like humane title Now then if they shall fall short in proving their title over the Laics of Padua Cyprus c. by divine authority when will they prove their pretended title over Clerics by the same authority I dare passe yet a whole degree further namely to maintain that all degrees and sorts of Laics yea that Soveraign Princes are by Gods Law in the state of subjection to Priests and that by the same Law of God Priests are quitted and freed from subjection to secular Princes My reason because according to Gods holy writ and word the positive law of God priests are pastors or shepheards to feed and Laics though never so great Princes are sheepe to be fed Priests are Fathers and Laics are sonnes Now according to the light of nature the law naturall of God the sheep are under tearmes of subjection to the Shepheard and the Shepherd is bound under no such termes to the sheep as the sonne also lives in state of subjection to the Father whereas the Father owes no duty of that nature to the sonne moreover the comparison made by Gregory Nazianzene between ecclesiasticall and secular is most excellent and usually taken up of holy Divines as in mans nature there is reason and flesh of which two united the whole frame and composition of man doth consist so in the Church their ecclesiasticall or spirituall power and secular or temporall power of which two the mysticall body of the Church is aptly composed and as in man reason hath superiority over the flesh and the flesh is never superior over reason except it be in some fit of rage and fury of Rebellion Againe as reason directs rules commands the flesh and sometime brings her to a kind of rack I meane doth chastise the flesh and puts her to a certain pennance of long fasting watching whereas the flesh never directs rules commands nor layes any hard lawes of punishment upon reason even so the spirituall power hath a superiority over the secular by vertue and force whereof it both may and ought also to give direction to rule to command and punish the secular power whensoever it kicks or spurnes or proves refractory or makes any breach into the inclosures of ecclesiasticall Regiment whereas the secular power is not superior to the spirituall nor can it direct rule command or punish the same De facto in cases of Rebellion and Tyrannie which by Heathen Princes or by Heretics hath been sometimes put in practise true it is that all power is of God but how either immediately or else by meanes And as none is exempted from obedience due to God so none is exempted from obedience due to the Prince provided alwaies that a man be the said Princes vassall or Subject and in cases likewise wherein he owes vassalage or subjection to the said Prince It is no lesse true that Princes as Princes are Gods Lievtenants and therefore to be honoured yea served with due obedience as God himselfe in such causes and matters as lye within their power Servants be obedient to those who are your masters according to the flesh even as unto Christ And whereas you say Cardinall Bellarmine hath averred in writing that secular Princes in Scripture are called Gods he was you must understand induced so to write of purpose to confound hereticall Anabaptists who teach that neither secular Princes nor tribunals nor judgements nor other like politick and civill regiments are to be tolerated in the Church of God But as that Cardinall hath written and witnessed that secular Princes are Gods in respect of their Subjects even so he hath justified that priests are Gods in respect of secular Princes If you therefore Orthodox like a good Roman Catholique would have trod in the steps of that Cardinall you should have taken up his weapons and should have made use of them against Heretics not against our mother the Church nor should you like the Spider have suckt such poyson from the same flowers out of which the Bee sucks and gathers hony Orthod I am not able to reach the bottome of your deep conceptions would you have your own conclusions to be drawne out of my premises If I had been inspired with a spirit of divination and by the gift of Sooth-saying could have foreseen that your selfe or Cardinall Bellarmine was to be the Champion that would undertake to cudgell my coat I mean so subtilly to trounce me and to play such trumps in my way I would have directly drawn two distinct conclusions the one true and built upon my own true certaine and infallible premises the other false obliquely derived from your premises or those of his illustrious Lordship but for as much as the spirit of divination doth not harbour in my brest or braine I must only shape and lay in this answer for my selfe that from the same premises which I have now framed I would wish none other but mine own conclusion to be inferred and from your premises and those of the Lord Cardinall your own or his own conclusions to be inducted for as my conclusion is true because it

such as have contrived and penned Constitutions contarry to Gods Word but likewise the whole Church that holds the said Canons for most reverend as holy Rules given by the Holy Ghost howsoever they first came from the heads and hands of Popes or sacred Counsels Orthod If ever that Latine P●●ve●b had any truth Tuo te gladio jugulas the man hath cut his owne throat with his owne knife it will surely prove more then true in this occurrence For you Hetrodox will be found murthered with your owne murthering shot I mean refuted if not confounded with your own example which is Cardinall Bellarmine you affirme that in case the French King shall adjudge and commit a man to the Gallies he doth it by his Temporall power and not by vertue of Spirituall power whereof he is cleane void like a Fowle when she is bared of all her Feathers Now I d●mand in case the Pope shall serve his Inhibition upon some ab●olute P ince or State prohibiting them to make wholesome Lawes for the more godly and peaceable government of their Li●ge-P●opl● By what power shall the Pope send forth such B●ll S●●●l not by vertue of any Spirituall power because the Spiri●●●●l power hath no manner or measure of extension to Temporall Judgements or Temporall goods Then sure he shall doe i● by vertue of his Temporall power But by his Holinesse good leave he is not invested with any such Te●porall power and therefore he ●a not by his B●lls and Inhibitions disanull or cause the foresaid wholsome and godly Lawes And as the King sends to the Gallies because he is King not because he is Pope so the Pope as being Pope and no Temporall King of any absolute Prince or States Territories cannot put downe and repeale many Lawes that his Holiness● prohibits and while he takes that violent course and is not obeyed therein by any absolute Prince or State the disobeying Prince or State runs into no sin because the Pope hath no mandatory power in such cases your particular Errours in this Article are palpable 1. You interpret my scope and en●d in this Proposition at your pleasure and say I speake nothing o the purpose intended True it is ●hat my Principall end is to prove the censures of our holie Fa●h●r the Pope in a certaine hypoth●sis to be altogether invalid and of none eff ct But for as much as to make some proof thereof it is first necessarie for me to p●ove that in such cases the absolute Prince or State commits no sinne seeing the censure thundered against one who doth not sin is of no force or eff●ct I have therefore drawne this Proposition wherein I make demonstration that where the Pope hath no authority to command there neither Prince nor State nor People are within the termes of obligation to yeeld obedience and that not obeying in that case their conscience is not defiled not wounded with anie sinne 2. You are of opinion that my drift is to prove the said censures to be of no force or validitie Ex defectu Authoritatis Spiritualis by reason of some lamenesse or weakenesse in the Spirituall Authoritie But you are verie far wide of my purpose For my purpose and endeavour is to make this good and unmalleable by any of your greatest hammers That all censures in that kind and nature are in qualitie of meere Nullitie because no absolute Prince or State commit anie sin when they use all good and lawfull meanes possible to hold fast and to defend their own right and lawfull Jurisdiction which makes a defect in the Pope not of Spirituall Authoritie as we Catholiques maintaine but of Temporall The Spirituall Authoritie gives him the power of the Keyes to excommunicate but defect of Temporall Authoritie makes the censure meerlie void and no censure because there is no obligation which inforceth or constraineth obedience to him that hath no Authoritie over the partie because in their not obeying they commit no sinne and because in committing no sin they run not into any kind of censure 3. You cannot denie that in re and upon the matter I hold and maintaine and truth in this thi●d Proposition howsoever you twitch or give some jerke at my drift and citation of Authors you therefore cannot justlie charge me with anie corrupt affection of mind herein That man hath a corrupt and perverse heart Prov. 27. who rises by night and in deceit blesses his neighbor with a loud voice but howsoever Maledicenti similis erit he shall be like one that curseth For as Gold is tryed in the Furnace and silver in the fier so is a man tryed in the mouth of him that praiseth For this reason at last it is better to be reproved by a wise man then to be deceived by the flatterie of fooles It is better therefore to utter a truth and to be reproved of men then to practise flatterie Gal. 1. and to be punished of God witnesse the Apostle si adhuc hominibus placerem c. If I should seeke to please men I should not be the servant of Christ 4. You count and call and wonder immodestie and so you found the wonder of Sotus with an Epiphonems of my proper Art For those words that such Doctrine is full of scandall and built on a sandi● foundation are neither the words of Sotus not of Bellarmine but my owne words and they are flowers of praise if they be put in the ballance with your words uttered of my Doctrine Howbeit you reprove both me and my doctrine in the Concrete whereas I propund the doctrine in the Abstract and in that sense of the Abstract my doctrine is not denyed but granted For what scandall can be greater then whereas our Saviour hath said of the perfect men If thou wilt be perfect Ma● 19. go and sell all that thou hast and give it to the poore the Disciple is not above his Master to determine on the contrarie that he I meane our holie Father the Pope who above all other B shops is most bound to the state of perfection and to the imitation of Christs poverty should be Lord of the whole world in Temporall aff●i●es Besides can that Doct ine stand upon any other but a sandy foundation which is contrarie to the verie words and example of poore Christ himselfe 5. You deny that Sotus wonders at our Canonists and yet as you cannot be ignorant he cites Augustinus Triumphus Dist 23. qu. art 1. with Silvester and Panormitanus whom he cals Juris-perito●s great learned Legists or Canonists and terme their opinion of the Popes power directè in Temporalibus commentitious that is a verie fable an invention whereof they are the Patrons as he speaketh and the great Champions In particular he much complaines of Silvester and wonders that he hath swerved from the opinion of his Master St. Thomas being the opinion of the best Divi●es The Lord Cardinall Bellarmine himsefe not onely citeth Sotus but in his

Ecclesiastic is not in so precise manner or direct degree immediate from God as the power secular The reason Because it is in the man Christ or in Christ as man to wit as in the Head of the Church Joh. 22. to whom alone it is immediately communicated of God All Power is given to me in Heaven and on Earth So that all Ecclesiastick power which the chiefe Bishop challengeth and assumeth to himselfe is at best hand but a Delegate power communicated and committed to him by Christ For Christ being that Mediator between God and man as the Apostle speaketh it must follow by good consequence that God gives the superiority and power Ecclesiastic to the chief Bishop not immediately without meanes but mediately or by meanes id est Per Christum mediatorem by the Mediator Christ or by the meanes of Christ and this mediate power of the Pope is no Soveraign or Princely power but a Vicariate or deputed power it imports not Dominion and Soveraignty but rather Service and Ministery And hereupon the chiefe Bishop takes it for no disparagement for no vility for no abatement in his high and honourable Stile to be titled the servant of Gods servants a Pastor a Bishop c. All which titles imply Ministery rather then Lordship and humility rather then greatnes Mat. 11.8 For dominion and grandene are not sutable not sortable not compatible with a chiefe Bishops house as he is a Bishop Luk. 7.25 but with Kings Courts Hetrod I find Orthodox that you have the Prince of Philosophers Eleuchs at your fingers end but withall that you are superlatively positive in your new doctrine Orthod Soft good Sir a little more of your patience neither my Doctrine Hetrodox nor new doctrine It is no piece of my coine but comes out of S. Pauls Mint yea rather it beares a right stamp of the Holy Ghost speaking with S. Pauls tongue or at least writing with S. Pauls quill The Apostles words are thus couched and extant in the text Let every soule be subject to the higher Powers Rom. 13.1 for there is no Power but of God which text is expounded by Chrysostome in these expresse tearmes Facit hoc Ap. c. The Apostles purpose and intent is to shew in these words that Christ hath not brought his divine Lawes and Ordinances into the Church of any such intent and purpose as to undermine and subvert politic Regiments and civill States but for the better establishing and reforming of humane governments And there the Apostle teacheth withall that all Subjects and inferiors are bound to the due performance of his Apostolicall precept and charge not only seculars but also cloistered Monkes and Priests for so much is testified and verified in his first words Let every soule be subject unto the higher Powers be thou Apostle Evangelist Prophet or of any other degree condition or quality in state of a Subject Neque tamen pietatem subvertit ista subjectio howbeit godlinesse by this kind of subjection shall never come in danger to be subverted Thus farre Chrysostome Hetrod You go too farre Orthodox I neither can bear in my self nor forbear you any longer The passage which you alleadge and quote out of Paul treats of power in a generallity and teacheth obedience of Subjects to their lawfull Soveraigns and Superiors in grosse or to Superiors of every sort and degree and of every calling to be by Gods own Ordinance It doth not directly shew that such and such persons are subject in their callings to the secular Prince by the immediate Ordinance of God It is not denyed that all power is of God but some power is immediately of God Such was the authority of Moses and Aaron such also now is the Popes authority and power Some other power is likewise of God but mediatly as by meanes of succession or of election or of some other humane title And as for Chrysostoms testimony upon S. Pauls passage it is thus to be answered The holy Father affirmeth not in his testimony that Priests and Monks are bound by S. Pauls precept and authority to render obedience unto secular Princes but rather unto their own Superiors whomsoever It is no lesse true that Ecclesiastics are bound to keep and observe all such Lawes politick and civill as are not repugnant unto Ecclesiastic Lawes and such as are necessary for common commerce between Ecclesiastic and Laic persons For in the course and cariage of temporall affaires as Pope Nicolaus writeth unto the Emperour the Church makes good use of the Lawes Imperiall Howbeit Ecclesiastics are not bound and tyed to such observance of secular Princes Lawes by way of any force but only by way of direction that is to say Vi rationis non vi legis by vertue and right of reason but not by vertue and right of Law Let me give this instance for example The temporall Prince commands a tax to be set upon the price of corn in this case Ecclesiastics are bound to buy and sell at such price not because they are bound to the said law but because they are bound to buy and sell at a just and lawfull price and because in reason of State as also in common reason the price taxed by any lawfull Prince within his own Teritories must passe the muster of lawfull prices Howbeit say it comes to passe that some Ecclesiastic breaks the said law yet can he not for such delict or transgression of the Law be fetcht Coram nobis before the civill Judge or Magistrate by Sub paena or by any other of the Kings Writs nor can he be punished by the Laic Prince to whom he is not subject but by processe out of his own Ecclesiasticall Superiors Court. Orthod Let me have leave Hetrodox to give you the stop in your full careere know you Hetrodox what you say Is the Apostles text Let every soule be subject to the higher Powers to be understood of power in generall and not of secular Princes power The best is you avouch it with a bare affirmative you send it forth but bare and naked without any upper Garment not so much as a Waste-coate either of double or single stuffe I meane without any one reason of proofe at all But how can it be possible that Paul there speaks of power in generall Is it not his full and whole scope in that Chapter to stop the mouthes of those who slandered the Christians of that age and time to be seditious routs to professe very scandalous and pernitious doctrine to wit that Christians were not bound to the obedience of secular Princes but were exempted from all secular jurisdiction S. Paul then speakes to the point and saith Let every soul be subject to the higher powers i. e. to seculars of eminent place and high charge yea the very epithite Sublimioribus higher is a plain tearm of restraining the word Power And that S. Paul did foster and fancy none other conceit or meaning I appeale to