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	see_v	1,737	5	3.7569	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91906	The royal nursing-father; discoursed in a sermon preach'd at the cathedral in Norwich, on the 29th of May [B]eing the day of his Majesties birth, and happy return to his kingdoms. By Charles Robotham, batchelour of divinity, in Norfolk.	Robotham, Charles, 1625 or 6-1700.	1680 (1680)	Wing R1729C; ESTC R229944	25,565	82

furtherance and edification of the whole This Is that Power which Kings of old for their part exercised in the Government of the Synagogue as you may see at large in the Chronicles in the reforming of Religion 2 Chr. 29. 15. Ver. 3. 5. Verse 21 24 25 30. Ch. 30. 2 5 Ci. 31. 2 4. in purging the Temple in re-inforcing the Passeover in commanding and ordering the Priests and Levites in reducing and re-engaging the People unto the Law and to the Covenant causing all that were found in Israel and Benjamin to stand to it 2 Chron. 34. 32. And again making all that were present in Israel to serve even to serve the Lord their God The like Power we find without scruple practised by the first Christian Monarchs and Sovereigns within the Limits of the Gospel-Church of their Dominions After that the Empire was cast into the Lap of the Church and Christianity advanced to sit at the Helm and Stern of Government 't is sufficiently known how far even the first Christian Emperours interposed their Authority in Church-matters In hearing Complaints in receiving Appeals in taking cognizance of Causes etiam post duplex Judicium Episcopale in redressing of Ecclesiastical disorders in electing of Bishops in convening of Councels in examining and ratifying of Canons in passing and setting forth Laws and Edicts for the establishing of Truth Order and unity and for the healing or extinguishing of Schism and Heresy As may be seen at large by any that will read both in the Eastern and Western Records in the Acts of Constantine and Theodosius in the Code and Novels of Justinian and in the Capitulars of Charles the Great So true was that of Socrates in his Preface to the fifth Book of his Ancient-Church-History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever since that Kings and Emperours became Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the affairs or matters of the Church have hung the whole weight of them hung and depended upon them i. e. upon their authority concurrence and interposal for of that he speaks in the next words And thus have I shewn the first thing that is implied in the Phrase of Nursing-fathers the Power and Interest of the Prince in and over the Church as Guardian as Governour There is but one thing more to be considered in the Text and I shall then draw towards a Conclusion and that is The nature and quality of this Power or if I may so speak and I crave humble leave to speak it The Bounds and Limits of it Princes they have indeed Power and Authority in Church-matters but 't is as Fathers still not as Masters They are not stiled Domini but Nutritii not Lords of our Faith but Nurses Protectors Defenders of the Faith The whole Right of Secular Powers in matters Ecclesiastical is not Destructive but Cumulative Mr. Thorndikes Right of the Church c. 4. 'T is not to change or abolish but to establish what they find the Church by the Act of God possessed of and vested in from the beginning We may not therefore so far extend the Phylacteries of the Princes Power as to think or say That he may devise new Recté illud dicitur non esse principum aut civilium Magistratuum Leges novas de cultu Dei conscientiis ferre aut propria Sacerdotum munia obire Casaub exercitationes Epist dedicat Articles of Faith or appoint new Sacraments new Instruments of Grace or introduce or enjoyn new parts of Worship No these are Christi Regalia the Royalties of Christ In things of this nature we call no Man Master upon Earth for one is our Master even Christ Mat. 23. 10. There are as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things of Christ Phil. 2. 21. And there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things that are Gods evidently distinguish'd by our Saviour from the things that are Caesars Mat. 22. 21. As being things of Divine Immediate and absolute appointment And though the Christian Magistrate has Imperium circa Sacra a Power of ordering even about these things as to Time and Place and matter of form and whatsoever else relates to the due and decent and regular performance of these things yet he has no power super haec over the substance of the things themselves either to add to them or diminish from them In a word we must know there are in the Church of God Immota quaedam Divina certain sacred and unchangeable Points as namely The common Faith and Christianity the Rule and Sum of Christian Faith the Parts and Duties of Christian Worship the Offices of Christianity wherewith God will be served in the Communion of his Church the Means and Instruments of Grace the Word and Sacraments together with the Power of Orders and the Keys of Doctrine and Discipline These and the like they are Res Dei the Things of God that is of his immediate absolute perpetual appointment and constitution They are Dona Christi the Donatives of Christ and of his Spirit They are Dos jura Ecclesiae the Dowry and Birth-right of the Church as it is a Society of Gods immmediate founding subsisting not by Mans Law but by Gods Charter not to be null'd or alter'd by Man In these things as St. a L. 5. Orat. contra Auxentium Ambrose said of old Bonus Imperator est intra Ecclesiam non supra And again b Ambr. Ep. 33. Item L. 5. c. 33. Noli te gravare Imperator ut putes te in ea quae Divina sunt imperiale aliquod jus habere Think not O Emperour thou hast any Power Imperial over things Divine i. e. over things which God and Christ have setled in the Church by their own immediate Act. The Christian Church it is and was from its beginning a Religious Corporation founded by the Act of God for the Communion of its Members in the Faith Worship and Service of God By vertue of which Foundation from God it has its proper and internal Rights and Powers distinct from the Civil though limitable in the exercise of them by the Civil These Rights were vested in the Church long before any State became Christian and are so to remain after as standing upon a distinct Ground Gift and Original And therefore the Prince or State in becoming Christian gains no Power no Sovereignty over these things so as to innovate or alter them but rather an obligation to uphold and maintain them according to the prime intent of their institution This being the declared Will of God That Christian Monarchs or Sovereigns by entring into the Church act as Nursing-fathers Mr. Thorndikes Right of the Church c. 4. P. 167 168. and that by vertue of their Christianity they hold themselves obliged to the maintenance of all the several parts of Christianity i. e. of whatsoever is of Divine Right in the profession and exercise of Christianity And thus have I at length pass'd through the several

are of publick and general concern not only to Peace and Tranquillity but to Religion and Piety to the due and regular profession of the common Christianity I know indeed there want not those who would oppose this either in whole or in part First some with the Donatists of old quite shut out the Magistrate from these matters According to the Sayings related by Optatus Quid Christianis cum Optatus C. Parmen L. 1. Regibus aut Quid Episcopis cum Palatio What have the Church to do with Kings or Bishops with the Court or Palace And again Quid Imperatori cum Ecclesia L. 3. What has the Emperour to do with the Church This was the Language of the first Fathers of Schism and too much of the like do we find in those Imitators of them who will not have the Ruler to interpose at all in matters of Religion They 'l allow him perhaps a Place in the Church as a Member but not as a Governour or Nursing-father no Laws to be made no Edicts to be passed for the setling of Faith and Order in opposition to errour and distraction But is this to be a Nursing-father to the Church or rather a meer Gallio only as an idle and careless Spectator to stand by and tamely to look on unconcerned upon the miseries and confusions of the Christian Body without stretching forth a Finger to heal help or prevent them How can they be said to discharge their Trust their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or what account can they give unto God of their Power who do not use it to the best advantage not only for the outward safeguard but also for the inward soundness purity peace and order of the Church Never any Classick Author whether a Deut. 17. 18 19. Josh 1. 8. Ezra 7. 16. sacred or b Aristot polit 3. c. 10 11. Tullius de legibus 2. Plato de leg Dion L. 52. prophane that touch'd upon this Subject but mentions Religion as in the Magistrates charge Never any State that profess'd Religion but did exercise an Interest in disposing matters of Religion Never any Instance to be given where Men were permitted in Point of Religion to do every one what was right in their own Eyes except in times of Anarchy i. e. Judges 17. 5 6. when there was no King in Israel no Tutor no Governour no Nursing-father to interpose and regulate things in Church and State But then secondly others there are neither small nor few who with the Church of Rome will allow the Prince defensionem Religionis Bellarm. L. 3. de Laicis c. 17. Et alibi but not Judicium no power of judging but only a Power or Obligation rather of receiving and defending whatsoever the Church determines They 'l grant you that Princes are the proper bearers of the Secular Ibid. c. 18. Sword but then it must be Gladius sub Gladio the Temporal Sword under the Spiritual for though it rest in the Scabbard of Kings yet must it not be drawn or used by them Nisi ad nutum patientiam Sacerdotis So Boniface the 8th in his Extravagant Tit. 8. de Majorit Obed. c. 1. This sure is not to make Kings Nursing-fathers but Vassals to the Church meer Butchers as it were to execute while their Prelates only are the Judges to hear and determine And all this against the grain both of Scripture Antiquity and Reason Princes indeed are bid to serve Christ Psal 2. 11. Serve the Lord with fear but not with an implicit Faith or blind Obedience but praeeunte judicio with judgment and understanding For so runs the tenth Verse Sapite erudimini Be wise O ye Kings be instructed ye Judges of the Earth and then follows Serve the Lord with fear 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a rational reasonable Service that is required at their hands First understand and then serve 'T is the Service of a right judgment the thing which the Church prays for Psal 72 1. Give thy Judgments to the King and thy Righteousness to the Kings Son God who would have Kings among others to come unto the knowledge of the Truth 1 Tim. 2. 4. no doubt but he allows them exercitium Judicii a Judgment to discern what is truth and what is error that they may refuse and suppress the one and embrace and establish the other as shall be thought fit for the publick good and welfare of the Church The ancient Councels and Synods of the Church as Grotius Grotius de Imperio summarum potestat c. 7. p. 174 175 176. proves did ever tender both their definitions i. e. of Faith and Canons i. e. of Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the judgment of the Christian Emperour to be examined the one by the Laws of Faith the other by the Rules of Prudence and Expedience And sure 't is all the reason in the world that Kings be satisfied as Men and as Christians in the matters of the Church before they ratifie them as Sovereigns For as a Learned Man says Mr. Thorndike Epilog L. 3. Of the Laws of the Church c. 32. p. 385. Kings having a Right to make the Acts of the Church to become the Laws of the State by declaring to concur with the execution of them doubtless they must needs have a Right to judge whether they be indeed such Acts as Christian Powers may and ought to concur in and accordingly to bound and limit the exercise of them But then again thirdly There is yet a third sort behind that do oppose or at least much debase and diminish the Power of the Christian Sovereign that is such as would have them deal with matters of Religion only at the second hand in a remote consideration sub ratione boni civilis so far as the civil good and interest is concerned in them So that as Bellarmine would bring Bell. de Pontifice L. 5. c. 6. Princes under the Popes girdle Indirecte ordine ad Spiritualia so would these have Kings and Princes to meddle with Causes and Matters of Religion Indirecte in ordine ad politica only in reference to the civil Good Weal and Peace of the State But on the contrary seeing Kings and Princes are by God directly entrusted with the Church as Nursing Fathers to do him that Service in and for the Church by their Authority which none but Kings and Princes can do Since they have been always accounted Custodes Vindices utriusque Tabule the Guardians of both Tables since they are ordained says the Apostle for the punishment Rom. 13. 3 4. of evil Works i. e. of all sorts none excepted since the Law of the Ruler or Magistrate is made and set for the punishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of what is opposite to sound Reason and Polity but of what is contrary to sound Doctrine 1 Tim. 1. 9. Lastly since the end of their Place and Function