Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	aaron_n	according_a	minister_n	41	3	5.6472	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16828	A true, sincere and modest defence, of English Catholiques that suffer for their faith both at home and abrode against a false, seditious and slanderous libel intituled; The exectuion of iustice in England. VVherein is declared, hovv vniustlie the Protestants doe charge Catholiques vvith treason ...	Allen, William, 1532-1594.	1584 (1584)	STC 373; ESTC S100110	150,813	230

see in what sort also Hiereboam king of Israel 3. Reg. 13 14. The exāple of Ieroboā a vvicked schismatick denoūced by a Preist had a special Prophet sent to him to denounce the intended iudgements of God against him and his posteritie for his schisme and separation of his people from the old anciēt true worship of God in Hierusalem and for erectīg of a new Altar in Bethel ī which al schisme and diuisiō from the Apostolike Sea is properlie prefigured and for creating of a wicked cleargie out of Aarons order I meane new hungrie base and inordered Priestes the paterne of heretical ministers thrust vp out of the aray and orderlie succession and creation of Apostolike Priesthood a crime so highlie afterward both in him and his stocke according to Gods former denunciation reuenged that none of his house was left to pisse against a wal Yet he fondlie sought to apprehend the man of God and to kil him for bringing this newes which he accompted high treason against his regalitie Ozias also The exāple of proude Ozias that vvould take vnto him the authoritie of Priestes or Vsia king of Iuda puffed vp with intollerable pride as the Scripture sayeth and not contended with his kinglie soueraigntie but presuming to execute spiritual and Priestlie functiō was valiantlie by Azarias and fourscore Priestes with him assailed and thrust out of the Temple by force At what time for that he threatned the Priests of God and resisted them with violence he was strooken with a filthie leprosie so not onelie thrust out of the Temple but by their authoritie seuered also from al company of men a special figure of the Priests power to excommunicate for Heresie as wel Princes as others in the new law and finally the regiment of his kingdome was committed to his sonne A cleare example that Priestes may vse armes represse impietie by forceable wayes wher it may serue to the preseruation of Religion and the honor of God But the office and zeale of good Priestes is notablie 4. Reg. 11 recōmended vnto vs The exāple of depositiō and death of Queene Athalia by Ioida the highe Priest in the deposition of the wicked Q. Athalia She to obteine the croune after Ochasias killed al his children onelie one which by a certaine good womans pietie was secretlie withdrawen from the massacre saued and brought vp within the Temple for seuen years space al which time the said Q. vsurped the kingdome til at length Ioida the high Priest by opportunitie called to him forces both of the Preistes and people proclamed the right heire that was in his custodie annointed and crouned him king caused immediatlie the pretēsed Q. notwithstanding she cried Treason Treason as not onelie iust possessors but wicked vsurpers vse to doe to be slaine with her fautors at her owne court gate Thus doe Priests deale and iudge for the innocent and lauful Princes when time requireth much to their honor and agreeable to their holie calling No man can be ignorant how stoutlie Elias being sought to death by Achab and his Q. Iesabel that ouerthrew holie Altars 3. Reg. 18 19. The executiō done by Elias the Prophet vpon many vvith deposition of Princes and murthered al the true religious that could be found in their land tould them to their face that not he or other men of God whom they persecuted but they and their house were the disturbers of Israel And slew in his zeale al the said Iesabels false Prophets fostered at her table euen foure hundreth at one time and so set vp holie Altars againe How he handled the Idololatrious king Ochozias his Captaines and messingers 4. Reg. 1 wasting them and an hundreth of their traine by fire from heauen til the third Captaine was forced to humble him self vpon his knees vnto him 3. Reg. 19. 4. Reg. 9 How he had commission to annoint Hazael king of Siria Eliseus a Prophet for him self and Iehu king of Israel so to put doune the sonne and whole house of Achab which therbie lost al the title and right to the kingdome for euer This Prophet and his successor Eliseus were so famous in this seruice of God for the chastisement of irreligious Princes that in holie writ it is thus said of the former He cast doune kinges destroyed them Eccle. 48. and plucked the honorable from their seates And of the second in the same place that he neuer feared Prince nor could be ouercome by anie And in an other place 3. Reg. 19 VVho soeuer escapeth the svvord of Iehu the svvord of Eliseus shal slea him By which examples of holie Scriptures we see first Illations consequents vpō the former examples that annointed and laufullie created kinges may be deposed secondlie for what causes they were depriued thirdly that as in the creation and consecration of kinges so also in their depriuation God vsed the ministerie of Priestes and Prophets as ether ordinarie or extraordinarie Iudges or executors of his wil towardes them For though nether thes Priests nor Prophets were superiours to their owne kinges or soueraignes in their temporal states and regiments nor Lordes or maisters of their crounes and kingdomes yet for that they held their dignities and soueraigne authorities of God and were bound to occupie and vse the same with what forces so euer they had to th'aduauncement of his Religion and to the true worship and honor of their supreme Lord and Maister as also to the benefit preseruation of his people in faith and feare of him the Priestes and Prophets that then had the principal and direct charge of mens soules and religion and were in spiritual matters superiors to their owne Princes rightlie opposed them selues in al such actions as tended to the dishonor of God destruction of religion and to the notorious domage of the soules of them ouer whom they did reigne and in the behalf of God executed iustice vpon such as contrarie to their obligation and first institution abused their soueraigne power to the destruction of true religion and aduauncemet of Idolatrie Heresie or such like abhomination In which cases and al other doubtes and differences betwixt one man and an other or betwixt Prince and people that Priestes and namely the highe Priest should be the Arbiter and Iudge and the interpreter of Gods wil towards his people is most consonant both to nature reason the vse of al nations and to the expresse Scriptures Deut. 17. For in Gods sacred law thus we read Si difficile ambiguum apud te iudicium esse prospexeris inter sanguinem sanguinem The subiection of al men to the iudgemēt of Priestes causam causam lepram non lepram c. If thou forsee the iudgement to be hard and ambiguous betwixt blood and blood cause and cause leprosie or no leprosie and finde varietie of sentences among the iudges at home rise and goe vp to the place which

they knowe manie hundreth years before Gregorie the seuenth and our special Apostle pratised the point we now stand on and therfore likely to be beleeued of al reasonable men He therfore in the forme of his priuiledge graunted to S. Medards Monasterie thus decreeth An excommunication of S. Gregorie vpon Kinges and Princes In fine libri 12. Epist Si quis inquit Regum Antistitum Iudicum vel quarumcunque personarum saecularium huius Apostolicae authoritatis nostrae praeceptionis decreta violauerit cuiuscunque dignitatis vel sublimitatis sit honore suo priuetur If anie king Prelate Iudge or what other secular person so euer shal transgresse this decree of our authoritie and commandement of what preeminence or height so euer he be let him be depriued of his dignitie This was the right and power of S. Gregorie and this hath bene the faith of Christian men euer sith our countrie was conuerted and neuer subiect called in question much lesse accused of treason for it til this miserable time and lest of al made or found treason by th' old lawes in K. Edward the thirdes reigne as is pretended how so euer by their new lawes they may and doe make what they list a crime Capital And euer sith the said S. Gregories time or ther about al kinges in Christendome speciallie thos of Spaine Fraunce Pole and England take an othe vpon the holie Euangelistes at ther coronation The othe of the Kinges of England at their Coronation to keepe and defend the Catholique faith and ours of England expreslie to manteine also the priuileges and liberties of the Church and Cleargie giuen by K. Edward the Confessor and other faithful kinges their auncestors Wherof S. Thomas of Canterburie putteth his soueraigne Henrie the second in memorie both often in speech and expreslie in an epistle written to him in thes wordes In vita S. Thomae Memores sitis confessionis quam fecistis posuistis super Altare apud VVestmonasterium de seruanda Ecclesiae libertate quando consecrati fuistis vncti in Regem a praedecessore nostro Theobaldo Keepe in memorie the Confession which you made and laid vpon the Altar at Westminster touching the keepīg of holie Churches liberties when you were consecrated and annointed king by my predecessor Theobald And the Patriarches of Constantinople tooke an instrument of such as were to be crouned Emperours speciallie in the times of Heresie wherin they made the like promis and profession to keepe and defend the Faith and decrees of holie Councels So did the Patriarche Euphemius in the Coronation of Anastasius Nicephorus in the inuesting of Michael and others in the creatiō of other Emperours of the East And Zonoras writeth that the Patriarche of Constantinople plainlie told Isaac Commenus th'Emperour that as by his handes he receiued th' Empire Zonor tomo 3. Cuspinianus in Anastasio in zimiste so if he gouerned not wel by him it should be takē from him againe Likewise when kinges that before were infidels doe enter by Baptisme into the Church they submit their scepters to Christ In vvhat cases subiectes may breake vvith their Princes and consequētlie make them selues subiect punishable if they reuoult from their Faith and promis Vpon thes conditiōs therfore and no other Kinges be receiued of the Bishop that in Gods behalf annointeth them which othe and promis being not obserued they breake with God and their people and their people may and by order of Christes Supreme minister their cheefe Pastor in earth must needes breake with them Heresie and Infidelitie in the Prince tending directlie to the perdition of the Common wealth and the soules of their subiects notoriousli● to the annoiance of the Church and true Religion fo● the defence of which Kinges by God are giuen By the fal of the King from the faith the danger i● so euident and ineuitable that God had not sufficiētly prouided for our saluation and the preseruation of his Church and holy lawes if ther were no way to depriue or restraine Apostata Princes We see how the whole world did runne frō Christ after Iulian The exāple of a Prince most dangerous to plaine paganisme after Valens to Arrianisme after Edvvard the sixte with vs into Zwinglianisme would doe into Turcisme if anie powerable Prince wil lead his subiects that way If our faith or perdition should on this sort passe by the pleasure of euerie secular Prince and no remedie for it in the state of the new Testament but men must hould and obey him to what infidelitie so euer he fal then we were in worse case then heathēs and al other humane commō wealthes which both before Christ and after haue had meanes to deliuer them selues frō such Tyrants as were intollerable and euidentlie pernicious to humane societie and the good of the people for whos peace and preseruation they were created by man or ordeined by God The bond and obligation we haue entred into for the seruice of Christ and the Church Our bond to Christ more then to our Prince farre excedeth al other dutie which we owe to anie humane creature and therfore wher the obediēce to th' inferior hindreth the seruice of th' other which is superior we must by lawe and order discharge our selues of th' inferior The wife if she cannot liue with her owne hushand being an infidel or an heretique without iniurie and dishonor to God Hovv man and vvife may depart for Christ she may depart from him or contrariwise he from her for the like cause nether oweth the innocent partie nor th' other can laufullie claime ●nie coniugal dutie or debt in this case The verie bondslaue which is in an other kind no ●esse bound to his Lord and maister Theodos. l. Manachaeos C. de haereticis then the subiect ●o his Soueraigne may also by the ancient imperial ●awes depart and refuse to obey or serue him if he become an Heretique yea ipso facto he is made free Finally the Parents that become Heretiques lose the superioritie and dominion they haue by law or nature ouer their owne children Cap. fin Extra de Haereticis Therfore let no man maruel that in case of Heresy the Soueraigne loseth his superioritie and right ouer his people and kingdome In case of Heresy the Soueraigne loseth his authority which can not be a lauful Christian state or common-wealth without due obedience to Christ and to the Churches lawes but may wel consist and not perish at al by change of their Prince or king No anie one person being simplie necessarie for the preseruation of the same as some one being an Heretique and enimie to Religion may lightlie is if he be suffred the destruction therof And thus much may as we trust suffice with al reasonable indifferent persons for defence of our brethrens answers touching the question of excommunication or deposition of Princes by the Pope wherof by occasion more