Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

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

Libeller calleth in our Queene her Maiesties Regalitie is Abominatio desolationis fortold by Daniel What would this holie Father haue said if he had seene Cromvvel Cromvvel Vicar general made the Vicar general to K. Henrie in Spiritualibus and sit among and before al the Bishops and Archbishops of the Realme in their conuocations If he had heard tel of Sigillum Reginae ad causas ecclesiasticas of her commissioners and courts of her deposing and creating Bishops and determining of Religiō at her pleasure Kinges nether Catholiques nether Heretiques euer went thus farre being much more capable then anie womā can be Of which sexe S. Chrisostome sayeth thus Lib. 2. de Sacerd. VVhen it cometh to the gouernment of the Church and charge of soules al vvomankind must needes vvholie giue place That not onelie Athanasius the great but the ancient Osius Leontius S. Hilarie and other did so sharplie reprehend it in that heretical king Constantius might haue forewarned our Countrie and her Maiesties Councellours to haue taken heed as wel of the like absurditie as of the suspition of Heresie that in mens heades might seeme to be ingendred therbie seing that such as first attēpted it were notorious Arrians But to giue the same and farre more superioritie to a womā wherof as you see by S. Chrisostome she cannot possiblie be capable that passeth al the barbarous flatterie and follie in the world and maketh our nation a verie fable to al nations and to the posteritie Which in truth is not to make her next to God in her Realme as the Libeller saith but to make her the God of her people Hovv neer the Libeller doth make the Queene God Frō which cogitation though of her self hauing so manie meanes to put her in mind of her mortalitie we doubt not but shee is verie farre yet truelie this abhominable and blasphemous adulation of some about her Highnes may breed great tentations As we see in certaine of the old heathen Emperours who neuer rested til they were adored with diuine honour The next step vnto which is doubtles to say and beleeue that a temporal King is aboue the Priest in causes ecclesiastical or that in a Christian Common-weale the next dignitie to Christ or God is not the Priest but the Prince and so arrogate the regiment of the Church to a Queene which S. Paul expreslie testifieth to be giuen to Bishops Act. 20. saying Take heed to your selues and to the vvhole flocke vvherin the Holie-Ghost hath placed you Bishops to rule the Church of God c. Touching which our English singular absurditie it is the greatest pitie in the world to see them so manie yeares after so much holie blood protesting against that iniquitie and so manie learned mens admonitions persist in the same and to alleage stil thos scriptures so impertinentlie for the Princes vsurped spiritual soueraintie by which Claudius or Nero in whos daies and of whom the Apostle spake specially might as wel chalenge to be aboue S. Peter and Paul in the gouernment of the Church and in causes ecclesiastical as anie Christian king that now liueth Marke this reason For whē S. Peter admonished the Christians to whom he wrote and al other in them To be subiect to the king as excelling or preeminent which place our aduersarie so confidentlie alleageth first 1. Pet. 2.13 can anie man be so dul or obstinatlie blind The absurdities of Protestants in founding the Q. spiritual Supremacie vpon S. Peters vvord as to thinke that he prescribeth anie other dutie towardes the king then was common both to the Pagane Princes at that time persecuting the Church to Christiā kinges afterward protecting the Church Secondlie can anie Protestant be so peeuish to pretend herebie that the heathen Emperours by reason of this subiection to them that the Apostle prescribeth and by their Emperial dignitie should be aboue S. Peter Paul or Christ him self in the Church of God or in ecclesiastical regiment for Christ behaued him self to the Emperour in his daies as the Apostle here commaundeth Christians to doe and that the Apostolical preeminence or our Sauiours owne Preesthood among the faithful should not be esteemed so highe in truth and afore God as the regalitie of Nero or any other ether faithful or heathen tēporal power Thirdlie can they be so ignorāt as not to see the king to be called the cheefe or precellīg by the Apostle not in comparison or respect of the spiritual dignitie but in regard of his Dukes Presidentes and other lieutenants vnder him as the text it self plainlie geueth Fourthlie can not our aduersaries discerne the causes in which both Christian Priestes religious and al other men as S. Chrisostome writeth doe owe obedience to lauful kinges whether they be heathen or faithful from thos matters wherin nether Pagane nor Christian Prince may commaund the Priest nor people that is in religion and affaires of the soule Fiftlie could they not espie by the wordes of S. Peter next going before that the occasion of his writing of this obedience to Princes was to teach the faithful how they should behaue them selues in companie of the heathen without offence Who amōg other thinges slaundered and charged the Christians of treason conspiracies and disobedience to their Prince euen as our Protestants doe Catholiques because they would not leaue their Christian faith and exercises at their commaundement nor obey them before God and their holie Pastours in matter of faith and conscience For stopping of al which false slaunderous tonges S. Peter The true meaning and cause of S. Peters vvordes required thē to obey their Princes in al worldlie tēporal ciuil matters to pay their tribute keepe their ciuil lawes liue peaceablie and lowlie amongst them yea to pray for them whether they tollerate the Christian religiō or persecute the same Lastlie could our Libeller and his fellowes be in truth so grosse as not to consider that though the Apostles and holie Bishops of thos first times when the Emperours were yet heathen strangers to Christ and his Church could haue no superioritie ouer them nor vse anie discipline towardes them the other acknowledging no dutie or subiection to the Apostles or spiritual gouernours of the faithful people yet now when the Princes of the world haue submitted them selues and their people to the Ghospel of Christ and to his sweet yoke and are become members and childrē of the Church as the spiritual power oweth in worldlie thinges honour and obedience to his temporal soueraine so likewise that the secular power must of reason yeeld honor and subiection to the spiritual in affaires of faith soule and religion ether of them hauing meanes in their kind of superioritie to force by lawes penaltie discipline the other to obedience and due subiection if ether should rebel agaīst the other Wherin because the spiritual power consisteth in thinges Quae sunt ad Deum and that concerne our soules and

yet for that he was a cruel man and would ether haue killed or spoiled thē they were excused in obeying him Thus doth this notable schoolman write nether doe we knowe anie Catholique diuine of anie age to say the contrarie Cap. Aliu cū sequen xv q. 5. Cap. fin de Haeret. We wil not alleadge the Canon lawes which for that they be the decrees speciallie of Popes whom our aduersaries accompt partial shal weigh litle with them though they be authentical in al the lauful tribunals of the Christiā world and make al Heretiques not onelie after they be namelie particularlie denoūced but by the law it self ipso facto as soone as they be Heretikes or de iure excōmunicated for the same to be depriued of their dominiōs though the subiects vntil denuntiation need not take knowledge therof Onelie it is not good to omit the definition and wordes of the famous general Counsel of Laterane The sentēce and definition of the great learned ad general Councel of Laterane celebrated aboue 300. years since wherin ther were Patriarches and Archbishops 70. Bishops 412. and other Prelats 800. In al of the most chosen learned men of al nations 1282 with th' Ambassadors of the Romane Emperour of the king of Hierusalem of England of Fraunce of Spaine and of Cipres as also of other Christian states then which ther can be no surer iudgement vpon earth which assemblie representing the whole Christian world would neuer agree vpon anie assertion traiterous Cap. 3. de Haeret. Thes thē are the words of their most renowned decree put onely in English for breuities sake Yf anie Lord temporal required admonished by the Church neclect to purge his state from Heretical filth let him be excommunicated by the Metrapolitane and conprouincial Bishops but yf he contemne to come to order within one years space let relation be made to the supreme Bishop that from thenceforth he may declare al his subiectes to be discharged of their fealtie towardes him and giue vp his land to be possessed by Catholiques which Catholiques without al contradiction when they haue driuen out the Heretiques shal haue and hould the same and so preserue it in puritie of faith the interest and right of the cheef Lord euer remaining safe whole so that him self giue no impediment to th' execution of this decree And the same law to take place in such also as be soueraigne Lords and haue no superiors Thus both Schooles and Lawes speake and resolue for the matter in hand both Catholiques and Protestants agreing that Princes may for some causes and especiallie for their defection in Faith and Religion be resisted and forsaken though in the maner of executing the sentence and other needful circumstances Protestants folowe faction and populer mutinie we reduce al to lawe order and iudgement But for the further clearing of this cause we meane now in the next chapter by the helpe of God to declare and plainlie deduce al that hitherto hath bene said in the premisses from holie Scriptures and warrant of Antiquitie that al indifferent men may see how far we be from treason or vndutifulnes to our Princesse in thes our opinions especially when by a certaine violence we be coacted to vtter the same OF EXCOMMVNICATION AND DEPRIVATION OF PRINCES FOR heresie and falling from the Faith speciallie of vvarres for Religion and of the office and Zeale of Preists of th' old and nevv lavv in such cases CAP. V. PRinces being not subiect to superiours temporal The dāgerous state of a tēporal Prince if he be not subiect to spiritual coūcel nor patient of correction or controlment by their inferiours may easelie fal to greeuous disorders which must tend to the danger and ruine of whole countries In respect wherof great spirite power courage freedome of speech haue bene from the beginning graunted by God as wel ordinarie to Priestes as extraordinarie to some Prophets and religious persons in al ages and times both of the new old testamēt So by Gods great prouidence who by his Prophet warned kinges to take discipline Psal 2. and to serue him in feare lest in his ire he should suffer them fal to iniquitie the first kinges of his peculiar people had lightly some Prophets or Priestes in maner as ouerseers that might from time to time charge them boldlie and as it were by office with their enormities and namelie with their fal from Faith the God of their Fathers to denounce his threatnings yea and execute the same vpon them at sometimes if need so required which ministers of their Lord God al godlie Princes did heare honor obey as contrariwise the kinges that were wicked and disloyal to God haue euer sought cruellie their death and destruction that so their wickednes might passe without controlment Saul the first temporal king that euer the Iewes being then Gods peculiar had 1. Reg. 10 15.16 though chosen and inspired by God was for al that led and directed by Samuel so long as he was in order Saul deposed for vsurping spiritual function But afterward for aspiring to spiritual function and other disobedience was by Gods appointmēt and sentence pronounced by the said Samuel deposed of his kingdome and an other named Dauid annointed by him Which Saul now after his depriuation or after as it were his excommunication by Samuel was inuaded by an euil spirit that prouoked him to kil not onelie Dauid that was now made the rightful owner of his crowne 1. Reg. 22 but also to seeke for Samuels death yea and to cōmaund al the holie Priests of Nobe fourescore and fyue in number as holy Scripture recompteth to be slaine murdered in most pitiful wise as traitors to him and fouorers of Dauid the competitor of his kingdome And so it was done at last though at the beginning his gard refused to execute so vile horrible an act in this sort he remained enemy many years against God and Samuel and kept the kingdome by tirannical force notwithstanding his deposition Dauid neuertheles in whom was the right of the croune was laufullie vp in Armes with one of the principal Priests whose name was Abiathar that escaped the foresaid murther not of such power as the pretensed king was til at length the vsurper whom as S. Augustine deduceth August cōtra Adamantium he might laufullie haue killed but would not being slaine in batail Dauid obteined his right first of a part of the kingdome and afterward of al the rest which Isboseth did for two years by the pretended right of Saul his father vsurpe By which it is plaine that the Priests and Prophets of God Priests most subiect to danger in time of vsurpation being the executors of his sentences and rule of the people in such doubtful and partial times of varietie for claime and competencie are most subiect to the hatred of vsurpers as also to death and danger for the same You

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