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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	book_n	church_n	faith_n	2,919	5	5.3557	4	false

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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

Monarchie and it is to be thought that had their education beene there-after they would haue shewed themselues as prompt and ready to vphold the Monarchie as they be forward and resolute to oppugne the Hierarchie 89. For the Deuill who is praecursor viae stultitiae the chiefe guide in the by-pathes of errour and folly cuius vis potestas omnis in fallendo est whose chiefe power consists in falsehoods and fallacies as appeareth both by his discourse with our innocent parent and our innocent maker and redeemer Homines in fraudem non posset inducere Lactan. l. 6. c. 7. nisi verisimilia illis ostendando and there is as much probability at least in the defence of the Popes Monarchie as in maintaining the Puritans Democracie or oppugning our Hierarchie 90. Wherefore good counsell is not amisse in this place to take heede of these fraudes not rashly to giue credite to the Polemicall writings but to stand to the truth of our owne profession and to vse our best wit and industrie to discouer their fallacies for Inter ingenium diligentiam perpaulùm loci reliquum est arti or fraudi Vse your wits and diligence Cic. de orat l 2 and their fraudes will easily appeare 91. Neither are you to wonder or much to be moued that so sleight and weake glosses should captiuate so many with a false conceit and setled imagination of this Monarchie so that they should refuse the oath of Supremacie to their true Monarch nay euen the naturall oath of Allegiance to their Liege-Lords and Soueraignes euen in their temporalties with hazard of liberty life and liuing for you know that there is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorantia purae negationis cum quis simpliciter alicuius rei cognitione destitutus est such as Children and meere rustickes are subject to and such as follow and maintaine a custome in errour who are vncapable of all conclusions of arts and other faculties but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist ignorantia prauae dispositionis cum quis falso argumento deceptus falsam sententiam animo complectitur and so perswadeth himselfe to know that which he knowes not or not altogether as hee ought to know it 92. Now this ignorance prauae dispositionis which is common to many Students is the mother of the first of those three kindes of error which Saint Augustine mentioneth Aug. de vtil Creden c. 4. and is this Cum id quod falsum est verum putatur etiamsi aliud qui scripsit putauerit as if a man should beleeue that Radamanthus heard and determined causes in Hell which concerned the dead because Virgil saith Gnossius haec Radamantus habet durissima regna Aeneid 6. Castigatque auditque dolos which is most false and Virgil himselfe neuer beleeued it but vsed poeticall fictions to teach and delight his Readers For I assure my selfe by most euident proofes of so many sleights and shifts and falsifycations and contradictions and all manner of fallacious dealings vsed by heretickes and false teachers of the Primitiue times and imitated by Bellarmine that he beleeues no more that the Pope is the Monarch of the Church then Virgil thought that Radamanthus was the Lord chiefe-Iustice in Hell 93. I take not vpon me herein to censure his learning which I admire for vbi benè nemo doctiùs as also vbi malè nemo fallacius the former excellencie is to be found in his writings against the Anabaptists Sectaries Schismatickes of these times but especially against the Arians and Antitrinitarians in his bookes De Christo but this that I speake is to note his dishonestie symbolizing with those false Apostles in all those sleights which St. Paul notes to be vsed in his time to seduce the simple and they that through weaknesse beleeue such teachers fall into two errors Aug. Ibid. as Saint Augustine notes Quòd rem non credendam credunt neque id putandus est credidisse ille quem legunt first they beleeue that which is false and secondly they falsly imagine that their teachers beleeue it 94. I speake all this to confirme you in that truth which you professe not that I thinke any here present tainted or infected with this errour for as Saint Augustine sometimes said beholding his Auditorie Aug. in Joh. tract 39. as I doe you Quidam fortasse sunt in istâ multitudine Arriani non audeo suspicari esse Sabellianos So there may peraduenture be present in this Auditorie certaine Puritans or Precisians I doe not beleeue there is any Papist Hoeresis ista as Saint Augustine said of the Sabellians nimis antiqua est paulatìm euiscerata Poperie in this place blessed be God is antiquated by little little in processe of time euiscerated vnbowelled and the heart of it broken Arrianorum autem as he saith videtur habere aliquam motionem quasi cadaueris putrescentis aut certè vt multum quasi hominis animam agentis The Puritan error seemeth to haue but little motion in the elder sort so much as may be in a putrifying carkasse or at the most Cic. as in a man giuing vp the Ghost but Qui norunt os adolescentioris Academiae they who know the conditions of many of the younger sort qui non delectu aliquo aut sapientiâ ducitur ad iudicandum sed ●●petu nonnunquam quadâm temeritate think that this error hath taken hold fast on many of them Aug. Ibid Oportet inde reliquos liberari sicut inde multi liberati s●m It were well for the peace of the Church that the rest were deliuered from that error as others haue beene and were informed that they also hold this first kinde of error that Saint Augustine mentions and I haue obserued in the Papists Id quod fatsum est ver●m putant cum aliud qui scripserunt putauerint they hold those positions which are absurdly false and destructiue of that forme of gouernement which our Sauiour left to his Church by one extremitie of the Democracie as the Papists doe in the other extremitie of a Monarchie and yet their leaders and guides and corrupters aliud quàm scripserunt putant beleeue not as they write and instruct others but the very opposite part which they seeme to oppose as appeareth both by this their ambitious encroachment vpon the Churches honour which none affect more preposterously or abuse more corruptly as also by their fraudulent manner of writing for in some of their bookes are found mille testimonia Vincent Lirin c. 37. mille exempla mille autoritates de lege de Psalmis de Apostolis de Prophetis but yet interpreted tam nouo tam malo more that you may be assured that they were racked and strayned to this purpose euen to contradict that truth that Hierarchie which their consciences acknowledged as you may obserue to omit others in Parkers schismaticall books of the Crosse and the Church gouernement where you may obserue more Scriptures and authorities of Fathers and Councells voluntarily abused to ouerthrow that ancient Christian cer●monie of the Crosse in Baptisme and the Churches Hierarchie then can be found in Bellarmine to maintaine his false vsurped Monarchie 95. Both these extremities know the truth which they oppose and though they be daily conuinced yet pro animositate suae peruersitatis as Saint Augustine said of the Rogatians contra veritatem sibi notissimam dimicant Aug. Epist 48. An impiety saith he quae fortasse Idololatraim superat and wherein the Diuels triumph aboue measure dum errores suos humanis erroribus fraudes suas humanis fraudibus pascunt Aug. de Catechiz rudibus c. 19. 96. But let vs speake nothing but the truth in these and the like questions let vs heare nothing but that truth which our Sauiour deliuered who himselfe prescribed the true forme of gouernement in his Church Out of his mouth wee haue learned him who is the truth out of his mouth we haue knowne his Church which is partaker of his truth from his word interpreted by his Church we haue learned the true Church gouernement which hee instituted and which we entertaine and in which wee liue and if we make our selues not vnworthy of the continuance of so great a blessing shall by Gods good fauour remaine in the same to the worlds end Grant this Lord Iesus the great MASTER and sole Monarch the Author and establisher of it To whom with the Father and the holy Ghost three persons and one God be ascribed all honour praise and glory for euer and euer AMEN FINIS ERRATA PAge 7. line 25. for Monarchium reade Monarchicum P. 13. l. 14. corruption r. corruption P. 25. l. 25. Dominm r. Dominum P. 32. l. 9. to makes law r. to make lawes P. 39. l. 22. not r. non P. 53. l. 19. seruus r. seruum P. 56. l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 120. l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 144. l. 22. imagine r. imagine

might not be supposed to bee erected by ordinary meanes 63. First for Riches RICHES it was impossible the Apostles should be rich hauing forsaken all their owne substance 1. Impossible and the most part of Christians at first conuerted being of meane estate and the collections which were made were diuided to such as were needy among them 64. Secondly it was not conuenient they should be rich for hauing no place of abode 2. Not conuenient being sent as Commissioners ouer the World they had no portage for store of wealth and the care of their riches might haue stayed their course 65. Thirdly It was not safe for them to be rich for the Infidels 3. Not safe who then persecuted them for their faith would haue tooke occasion of a stricter persecution to possesse their riches 4. Not for the credit of the Gospell Arist Ethic. 66. Fourthly It was not for the credit of the Gospell for the Apostles to be rich for as Aristotle saith Multa per diuitias effecta sunt Many things are brought to passe by riches It was therefore for the glory of the Church that the chiefe rulers then should be poore and possesse nothing that whatsoeuer those first founders did effect might be ascribed to the diuine power supernaturall and God onely might be honoured in the conuersion of the Gentiles and the Christian Faith no way calumniated COERCIVE POVVER 67 The second thing which is proper to Monarchs is potestas coercendi a power to compell men to be good and iust either by Legall punishment or by Arbitrarie where legall is wanting from this power our Sauiour did quit his Apostles when he said Mat. ●0 25 26. Qui maiores sunt potestatem exercent in eos concluding Vos autem non sic They that are great exercise authority ouer others But it shall not be so among you 1. NO TEMPORAL PVNISHMENT 68. And therefore in those dayes men were not forced to goodnesse or to the Christian Faith by punishment or feare but by loue and exhortation and the reasons were diuers one is giuen by Origen because Sicut omnia carnalia in necessitate posita sunt Origen spiritualia autem in voluntate sic qui principes sunt spirituales principatus eorum in dilectione subditorum debet esse positus non in timore corporali As all carnall things are necessary but spirituall voluntary so those that are spirituall Gouernours their dominion must consist in the voluntary loue of their inferiors not in corporall feare for the olde rule was Fides cogi non debet Faith ought not to be enforced indeed it cannot be enforced 69. Secondly the Apostles had no other Law to gouerne by but the Law of Christ 2. NO LAVV BVT CHRISTS LAVV. which is not coerciue nor imposeth corporall or temporall punishment either particular or generall vpon any crime but vseth onely commination of hell fire and eternall torments neither rewardeth it any vertue but with promise of Heauen and the ioyes thereof 70. Thirdly In the Apostles time the Christian people who were subiect to them were few 3. NO IVRISDICTION and those not populus determinatus belonging to this or that territory subiect to the Apostles but they were certaine parts or pieces of people and Nations some of one Countrey and some of another who all were vnder their lawfull Princes and Monarchs and so by consequent the Apostles hauing no territory could haue no Iurisdiction at all either in ciuilibus or in criminalibus neither ouer the liues nor ouer the goods nor ouer the bodies of any Christian and if they had vsurped any such iurisdiction they should haue suffered as Malefactors and Traytors and so dishonoured the Christian Religion 71. Fourthly our Sauiour proposed his owne principality ouer them as a patterne or example of that power they should vse No other patterne but our Sauiour to follow Mat. 20.27 28. for when hee had tolde them that their gouernement should not be that of the Kings of the Nations he addeth Qui voluerit in vobis esse primus sit vester seruus c. Whosoeuer will be chiefe among you let him be your seruant euen as the Sonne of man came not to be serued but to serue and to giue his life for the ransome of many wherefore his Apostles were to vse no other Iurisdiction or coerciue power either in ciuilibus or in criminalibus but yet exercised a certaine discipline as we may call it and whereof we shall haue occasion to speake hereafter at fit opportunity 3. EXCELLENCY and HONOVR 72. The third thing that belongs to Kings is Excellency and Honour which euer attend on Riches and coerciue power both which being denyed to the Apostles they were exempt also from all worldly and temporall honour as their Master was except such as vertue procures in the hearts of the people but that is morall honour not ciuill such as we speake of and is in Kings and giuen by Kings as the Ciuilians terme it Per honorarios codicillos or per diplomata R●gum vpon whose onely gift all ciuill honours and nobility depend Obiect 73. If any man suppose that the Apostles had this coerciue Iurisdiction because Saint Peter as it seemes killed Ananias and his wife Ananias and Saphyra who lyed to the Holy Ghost and with-held a part of the price from the poore as also because Saint Paul deliuered ouer the Corinthian fornicator to Sathan Corinthian fornicator ad interitum carnis c. We answere that those Apostles neither vsed ciuill nor criminall Iurisdiction Respons for Saint Peter did not put to death Ananias and Saphyra but fore-shewed their death and so was neither their Iudge Acts 5. nor executioner but a prophet who fore-told that punishment which the holy Ghost would inflict 74. And although the punishment of the fornicator seeme to be an act of Iurisdiction and of secular iudgement in St. Paul who saith 1 Cor. 5.3 Ego autem absens corpore praesens spiritu iudicaui c. And againe Decreui eum tradere Satanae ad interitum carnis I haue determined to deliuer him vp to Satan for the destruction of the flesh yet this was not done by vertue of any temporall Iurisdiction but by miraculous power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. for St. Paul did not command the Corinthian to be whipt or to be banished his Country or to be fined but commanded the Diuell to assault him and so to torment him to death Verse 5. Vt spiritus saluus sit in die Domini Iesu Christi that so the spirit might be saued in the day of the Lord Iesus which act proceeded from our Sauiour immediately because Diuels are not executioners at mans command so that these punishments proceeded not from any temporall Iurisdiction but St. Paul inflicted punishment per modum orationis and St. Peter per modum praenuntiationis St. Paul by