Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	law_n	1,792	5	4.6486	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08890	Eclogarius, or briefe summe of the truth of that title of Supreame Governour given to his Maiestie in causes spirituall, and ecclesiasticall, from the Kings of Israel, in the old Testament; the Christian emperours in the Primitive Church; confirmed by 40. epistles of Leo the Bishop of Rome, vnto the Emperours, Theodosius, Martianus, and Leo. Not published before. By Iohn Panke.	Panke, John.	1612 (1612)	STC 19170; ESTC S106400	39,387	80

therevnto And this is to Giue Caesar no more then is Caesars for every lawful Prince is the supream governour of his owne subiects in things spirituall and temporall And the Parlamēt may take an oath of English men for Iames our King against the Pope A president for the lawfulnesse of the oath of supremacie 2 Kings 11.4.17 against Athalia that vsurped his state Now in this maner as hath been expressed and no otherwise doth his Maiestie take or we giue him the title of Supreame governour in matters spirituall and Ecclesiasticall which so vnderstood would cut of a great number of addle idle talk which at this day passeth amongst them touching it who know not what they say To governe and rule the Church of God is of two sorts The kings duty consisteth in this 1. For to distinguish the offices which are by God at this day set to rule and govern his Church must we not needs say they are of 2 kindes and sorts The one being by the supreame authority and power of the sword to guid care for provide direct and aide Gods Church to further maintaine and set forth the true religion vnitie and quietnesse of Gods Church and to oversee visit reform restraine amend and correct all manner of persons with al maner errors superstitions heresies schismes abuses offences contempts and enormities in or about Gods Church which government and rule belongeth to kings queenes and princes and not to Apostles Bishops and Priests The other is to governe rule by feeding the flocke of Christ with the spiritual food of Gods word The Priests duty consisteth in this preaching it in season and out of season 2. administration of the sacraments and power of the keyes which is the onely rule and government belonging to the Apostles Bishops and Ministers of Christs Church Examples of the god●y kings of Israell their practise Shall we see then by the practise of the Godly kings in the time of the old Testament this supreame government I meane in spirituall and Ecclesiasticall matters and over the persons exercising the same confirmed Tortura Torti pag. 363. From thence we must begin from the common wealth of Israell all this question hath its strength and force Ecclesia est in republica sed respublica non est in Ecclesia For in Israell the people of God did God ordaine the kingdome and the Church in the kingdome according to his owne mind since we haue no example in the new Testament we must take it from the old The Empire and the Church in that time were never united in one the Empire was then enimie to the Church therefore what charge the kings had of religion must be fetched from thence where the civill policie and the Church are as it were twins and friendly imbrace together not where they are separated From that fountaine therefore of Israell doe we deriue our cause and from that example where both are together where the Church is in the kingdome doe we informe our selues of the Government both of our Church and Kingdome Touching their practise therefore I doubt not but to make our question cleere insomuch that I hope I shall finde none so shamelesse as to deny the principall care in the matter of religion belonged to the king which is seene by this one argument drawne from the whole course of the holy historie Note this especially That looke how the king was changed 1. so was the forme of religion 2. and that change was alwaies ascribed to the king as his deed neither could the Priests at any time so order the matter that any change was made 3. from the worse to the better or from the better to the worse But if the chieftie had beene theires 4. some one Priest or other would haue beene found at one time or other or at the least some part of the people though the king had beene otherwise affected that would haue kept the worship of God sound I will now beginne with the example of Iehoshaphat mentioned in the text of the Apology Tortura Torti pag 364. Iehoshaphat the king whose doings in the matter of religion is notably set downe in the chapter quoted 2 Chron. c. 19 v. 4. The king went through the people from Bersheba to mount Ephraim brought them againe vnto the Lord God of their fathers He brought them again to the Lord that is he caused that they were a Church and hee did it by his kingly authoritie whereby also afterward in the 8. verse V. 8. hee appointed Iudges in Israell of the Levites Priests and chiefe of the families of Israel to iudge the cause of the Lord which is said in the 10. v. to be of the law and of ceremonies And what greater supremacie can there be then of setting and appointing Iudges in matters of religion And where the text saith V. 11. Amariah the Priest shall be the chiefe over you in all matters of the Lord and Zebadiah the son of Ishmaell a ruler of the house of Iuda shall be for all the kings affaires and the Levites shall be officers before you it appeareth plainely that the king Iehoshaphat commandeth the Priest to be chiefe in those things which belongeth to the Lord and gaue the captaine or Lieutenāt charge of those things which appertaineth to the Common weale Iehoshaphat appointed both The ground of the high commission in England taken from Ezra cap. 7. v. 25 26. c. 10. By which deed of his he teacheth vs that no lesse the one then the other doth principally belong vnto the kings charge since first he could reduce the people to the worship of God and when they were reduced to appoint Iudges and by his kingly power to divide the causes amongst the Iudges who should be chiefe in what things Thus hath the civill policie and the church distinct causes and distinct courts but vnder the king no lesse the church then the common wealth hath them by whose authority and command Iudges do sit Amariah over the one and Zabadias over the other Both of them handle matters belonging to their courts but both of them vnder the king What Iosias did in the affaires of religiō appeareth by that which is written of him Tortura torti pag. 367. Iosias 2. Chron 22.11 He made the booke of the law which was new lie found to be read vnto the people The text saith further the king called the assembly togither commanded the book to be read vnto them being read entered into a newe covenant with the Lord An 〈…〉 of th● 〈…〉 tooke an oath of the people for the performance thereof There the king commanded the high priest himselfe the rest of the priests of the second order that they should cast out of the temple of the Lord burne all the vesse is that belonged to Baall and throw downe their high

to him What soever hath bin necessarily done in the holy Synode we refer them to your Godlinesse We desire also that the sentence of the Synode may bee confirmed by your Maiesties writing And as you did honour vs when you called vs hither by your letters so wee desire that of those things which are decreed you would by signing them put an end to all things The third is the Councell of Ephesus called likewise by the Emperours authority 3. Of Ephesus Theodosius the younger Valentinian wherein there is so plaine evidence as in none more plainer For the Councell it selfe confesseth seaven times in seaven Epistles that they came together by the appointment of their authorities And often times they say by their sentence Secundumo raculum man datum rescriptum commandement letters In this Epistle they say wherevpon we all fly to the authoritie of your highnesse be seeching the same that those things which are enacted against Nestorius and those that are gon astray with him may haue their force and strength And that those things whereof Nestorius is autor may be void and disanulled The councell of Chalcedon 4. Chalcedon being the last of the first foure witnesseth as much The Synod was assembled by the decree of the most Godly and faith full Emperours Valentinian and Martian In their Epistle this The holy and great councell was called together by the grace of God and decrees of your highnesse The same words are expressed by them when they relate what was done in the councell And of them that is Et ab illis denique missionē perunt ut Ephesini of the Emperours the Councell craue leaue to depart as those of Ephesus did And Martian saith We confirme the reverend Synod by the sacred decree of our highnesse .. This truth is so strong De conc eccl l. 1. c. 13. that Bellarmine although he purposely intended the overthrow of it yet doth he plainly confesse it He addeth 4 reasons to shew why the first fower Generall councels whereof I spake before were called by the Emperours but he addeth to dawbe vp the matter A Glosse besides the text Our question is by whose authority and not by whose consent councels were called It was with the consent and minde of the Pope whē our question here is by whose authority not by whose consent they were called As if the question were by whose authority is war proclaimed Bellarmine should say It is indeede by the Princes authority but not without the consent of the nobles commons therefore authority of proclaiming warre belongeth not to the Prince Besides the Emperours required the consent of the other Patriarches 4 Reasons of Bellarmine to proue that the Emperours called the first 4. generall councells aswell as of the Bishop of Rome but the Supreame right authoritie remaineth in them But to leaue Bellarmine in his poore excuse to come to his 4. reasons thus they stand 1. Because at that time the ancient law imperiall was in force which did forbidde al assemblies and companies of men without the Emperours authority because the Emperours feared seditions and tumults might haue arisen 2 If that law had not beene in force yet seeing the Emperours governed the world in great peace a councell could not bee held but in some imperiall citty and no reason it is that an assēbly should be made to one citty out of the whole world without the licence of the Lord of that place From hence it appeareth that the Pope had not all temporal Lordship deminion and rule as now they claime for him as now at this day if a councel be held out of the territories of the Pope as in France Spaine or Germanie without doubt his cōsent must be asked in whose citty or province it is 3. Because in those times generall councels were made by the publike charges especially touching the bringing of the Bishops to the place where the councell was For they were carried on horses or in citty wagons without charge of the churches And touching that of Nice during the time of the councell al the bishops lived at the charge of the Emperour This appeareth also out of Theodoret Eccl. hist 2.16 where in the conference betweene Liberius the Bishop of Rome and Constantius the Emperour Liberius for the equity of his cause prayed that a generall councell be summoned answere was made the publike revennues woulde not serue for the bringing of the Bishops 4. Because although at that time the Pope was head over all even Emperours in spirituall things yet in temporall matters The Pope could doe nothing against the Emperours mind hee did subiect himselfe to the Emperours and therefore he could doe nothing without the Emperours goodwil And when he might haue only prayed aide of the Emperour for the calling of a Synod yet because hee acknowledged the Emperour his Temporall Lord he did beseech him The pope beseecheth the Emperour that he would command a Synod to be called But after those times all those causes were changed Factum alterius alij nocere non debet and therefore aske quo iure For that imperiall lawe first spoken of doth not now stand in force and the Pope who is head in spirituall matters is not now subiect to the Emperour in temporall Thus far Bellarmine But O tempora o mores O vnequall times that so many things should be then lawfull whereof not one of them shall bee now lawfull Then the Pope intreated the Emperour now the Pope commandes him or at least not intreats him Then the Pope was subiect to the Emperour in temporall things now he is not so that is to say the Emperour is now no Emperour nor the Pope no Pope But in former times tempora mutantur The Emperour was Emperour indeed Pope Pope indeede that is hee was obedient to the Emperour as he ought Then the Romane Empire stood firme vpright nowe saith Bellarmine Romanum imperium iam ferè deletum est De nom Pon. l. 2. c. 2 § praedicit the Romane Empire is almost extinct A pleasant time for Antichrist Thus haue I proved sufficiently I trust that the first fowre general Councels were called by the Emperours authority that they were confirmed by them not one of them by the Pope nor any of them in Italy all without his command in places far remote from him in Greece where the world knoweth he was little respected Other confirmation of this truth there is out of the Ecclesiasticall histories of Eusebius in the life of Constātine Ecclesiasticall histories omitted in this Socrates Sozomene Theodoret and Evagrius al which do deliver a perfect summme of the churches infancie groth and perfectest estate for the space of 600 yeeres after Christ and in most ample maner shew that that supremacie in Ecclesiasticall matters which wee now seek for was then resiant in the Christian Emperours and not in

kingly and Priestly authority protect those things which appertaine to an holy confession The kings authoritie and Priestly functiō must ioin in one Epist 33. The Churches hope rests vpon the Emperour and he commandeth the Bishops to stand to the Councell of Nice Is not this a part of the Supremacy wee seeke for In the 33 Epistle to Theodosius the Emperour thus he beginneth Your Maiestie hath given vs great hope of quietnesse in al your letters but especially now amongst all those cares which wee sustaine for the faith in condemning the councel of Nice because you will not suffer the Priestes of the Lord to goe from it And toward the ende thus And to the ende that a speedier fuller effect by Gods helpe might be brought to our profitable indeavors by the faith of your clemency I haue sent my Bretheren fellow Bishops to your highnesse whose religion to me is knowne by whom you may as it becommeth take notice They account to the Emperour what their faith is what the substance of our faith is according to those instructions we haue sent that so if the Bishop of Constantinople doe consent with all his heart in the same confession we may reioice in saftie of the Churches peace and that nothing seeme to remaine doubtfull or that peradventure we may nourish vaine suspicions But if any doe dissent from the puritie of our faith and the authoritie of the fathers Let your clemency graunt a generall councell to be held within Italy Leo and his Bishops desire the Emperour for another Councell as the Synode which is met at Rome for the same cause doe desire with me that all meeting together remedies of amendment may bee provided forthose that are fallen evē either through ignorance or feare that henceforth it be free for none so to mention the Nicene Councell The Emperour must see that none violate the Councel of Nice Two religions in one kingdome not to bee suffered as to be found contrary to the faith of it because it is Good for the Catholike Church and this your Empire if one God one faith one mystery of mans salvation be held through the world in one confession The 35. epistle is writtē to Pulcheria the Empresse touching those things Epist 25. Leo the Bishop to Pulcheria the Empresse which he requested before of Theodosius the Emperour wherin after his accustomed due praises given her And his own desire to know what the Bishop of Constantinople helde in that point of the incarnation of the sonne of God as was meet He commeth to this To the obtaining therefore of a staidnes in dispositions I haue sent my brethren and fellow Bishops to offer vnto your clemencie a forme of faith They offer a forme of faith to the Empresse which according to the do of the reverende fathers we preach which messengers after the divine grace it is meete be furthered Next and immediatly vnder God c. by the devout helpe of your godlines least contention trouble the whole church from which faith if some perhaps do disagree Let there be a general coūcell of Priests called within Italie with the consent gf your highnesse whereby all deceipt laide aside it may appeare what things ought to be withstood or amended by a longer handling In the 38. epistle to the Emperour Martianus successor to Theodosius Epist 38. Leo Episcopus Martiano sēper Augusto hee writeth That hee is glad that hee hath received his highnes letters for the good of the church whereof he is so carefull Martianus succeeded Theodosius whō God hath chosen to defend the Catholike faith from the snares of her enemies And this hee desireth his godlines to accept in briefe promising to direct his larger letters in those things which belong vnto his charge touching the affaires of the church the agreement of the priests of the Lord. Epist 39. In which he giveth thankes that she by defending of the faith had overthrowne the heresie of Nestorius and Eutiches The 39. Epistle is directed to the Empresse Pulcheria and beginneth thus Quod semper de sancta pietatis vestrae mente praesump simus id plenissimè experiendo cognovimus c. That which we did ever perswade our selues of touching the good intent of your Godlinesse wee know it fully now by experience which is that the Christiā faith although it be invaded with the many designes of the wicked yet in your presence prepared for defence thereof by the Lord it cannot be confoūded For the Lord doth not forsake the mistery of his loue nor the desert of your labor The Prince thrust out the hereticke and restored the Catholike Bishops that were displaced both which are actions belonging to that supremacy we seeke for wherby ere while you expelled the crafty enimy of true religion out of the bowels of the church This is the second victory you haue gotten in slaying the heresie of Eutiches It is good therefore to be glad with ioy and for the prosperitie of your clemencie to pay my due vowes to the Lord who thorow al parts of the world where the Gospell is preached hath gotten you a double crowne victory Let your clemency know thus much that the whole Roman church doth very much reioice in all the workes of your faith In what regard wee ought to haue the Reliques of the Martyres Read Rainolds de Rom. Eccl. Idol l. 1. c. 9. § 2. c. 2 § 2. Epist 43. Leo Episcopus Martiano Augusto whether it be in that you helped our message with a godlie affection and that you brought back againe the Catholik Priests who were vniustly cast out of the churches Or in that you caused the reliques of the innocent Catholike priest Flavianus to be brought backe with due honour to that church over which hee was set The 43. Epistle is directed to the Emperour Martianus touching the message which in his stead he directed to Cōstantinople for having a councel at Chalcedon and beginneth thus I had surely desired of your glorious clemēcie that the synode by vs requested for recovering of the peace of the East church which you also thought necessary should be a little while deferred till further opportunity that those Bishops also might come thether with freer minds whom the feare of wrong doth withholde But because with a religious care you preferre divine things before humane affaires do religiously truely beleeue that it wil be profitable for the strength of your kingdome if there be no differēce in opinion amongst the priests or discorde in the preaching of the Gospell neither do I withstand your orders wishing that the Catholike faith which can be but one be planted in the hearts of al men The former Ephesine coūcell The 1 Councell of Ephesus did iustly deservedly condemne Nestorius together with his opinion and who soever doth continue in that error can attaine to no hope of pardon