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
A91907	Three sermons preach'd upon extraordinary occasions. By Charles Robotham, B.D. rector, of Reisam in Norfolk	Robotham, Charles, 1625 or 6-1700.	1680 (1680)	Wing R1729E; ESTC R231140	83,223	245

large in th● Chronicles in the reforming of R●ligion 2 Chr. 29. 15. Ver. 3. 5. Verse 21 24 25 30. Ch. 30. 2 5. Ci. 31. 2 4. in purging the Temple i● re-inforcing the Passeover in co●manding and ordering the Pries● and Levites in reducing and re-e●gaging the People unto the La● and to the Covenant causing 〈◊〉 that were found in Israel and Be●jamin to stand to it 2 Chro● 34. 32. And again making a● that were present in Israel 〈◊〉 serve even to serve the Lord the●● God The like Power we fin● without scruple practised by t●● first Christian Monarchs and S●vereigns within the Limits 〈◊〉 the Gospel-Church of their D●minions After that the Empi●● was cast into the Lap of th● Church and Christianity advance to sit at the Helm and Stern of G●vernment 't is sufficiently know● how far even the first Christia● 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 speak● in the next words And thus have I shewn the first thing that is implied in the Phras● of Nursing-fathers the Power and Interest of the Prince in an● over the Church as Guardian 〈◊〉 Governour There is but one thing more 〈◊〉 be considered in the Text and shall then draw towards a Conclusion and that is The natur● and quality of this Power or i● I may so speak and I crave humble leave to speak it The Bound●● 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 no● 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 Rectè illud dicitur non esse principum aut civilium Magistratuum Leges novas de culitu 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 Coesars Mat. 22. 21. As being things of Divine Immediate an● absolute appointment And thoug● the Christian Magistrate has I●Perium circa Sacra a Power of ordering even about these things 〈◊〉 to Time and Place and matter 〈◊〉 form and whatsoever else relat● to the due and decent and regular performance of these things yet he has no power super 〈◊〉 over the substance of the thing themselves either to add to them or diminish from them In a word we must know there are in the Church 〈◊〉 God Immota quoedam Devin● certain sacred and unchangeabl● Points as namely The common Faith and Christianity the Rul● 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 hi● Church the Means and Instruments of Grace the Word an● 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 Ecclesioe the Dowry and Birth-right of the Church as it is a Society of Gods immediate 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 1. 5. c. 33. Noli te gravare Imperator ut putes te in ea quoe 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 a● was from its beginning a Relig●ous Corporation founded by t●● Act of God for the Communi●● of its Members in the Faith W●●ship and Service of God 〈◊〉 vertue of which Foundation fro● God it has its proper and int●●nal Rights and Powers distin●● from the Civil though limitab●● in the exercise of them by t●● Civil These Rights were ve●●ed in the Church long before 〈◊〉 State became Christian and a● so to remain after as standi●● upon a distinct Ground Gift 〈◊〉 Original And therefore the Prin● or State in becoming Christia● gains no Power no Sovereign● over these things so as to inn●vate or alter them but rath●● an obligation to uphold and mai●tain them according to the pri● intent of their institution Th● being the declared Will of Go● That Christian Monarchs or Sovereigns by entring into th● Church act as Nursing-fathers Mr. Thorndik●s 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 ●hrough the several Particulars of ●he Text. The Persons here spe●ified Kings and Queens the ●hings here spoken of these Persons i. e. their conversion to the Church their devotion in the

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-●●ther no Laws to be made Edicts to be passed for the s●●ling of Faith and Order in opposition to errour and distraction But is this to be a Nursing-father to the Church or rather a me● Gallio only as an idle and carele● Spectator to stand by and tam●ly to look on unconcerned up●● the miseries and confusions of t●● Christian Body without stretching forth a Finger to heal help 〈◊〉 prevent them How can they 〈◊〉 said to discharge their Trus● their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or what accou● can they give unto God of the Power who do not use it to the best advantage not only for the outward safeguard but also 〈◊〉 the inward soundness purity peace and order of the Church Never any Classick Author wh●ther 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 th● Magistrates charge Never 〈◊〉 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 Bellarm. L. 3. de Laicis c. 17. Et alibi allow the Prince defensionem Religionis 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 Ibid. c. 18. are the proper bearers of the Secular 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 draw● or used by them Nisi ad nutum Patientiam Sacerdotis So Boniface the 8th in his Extravagan● Tit. 8. de Majorit Obed. c. I. This sure is not to make King Nursing-fathers but Vassals to th● Church meer Butchers as i● were to execute while thei● Prelates only are the Judges 〈◊〉 hear and determine And all thi● against the grain both of Scripture Antiquity and Reason Princes indeed are bid to ser●● Christ Psal 2. 11. Serve t●● Lord with fear but not with a● implicit Faith or blind Obed●ence but Proeeunte judicio wi●● judgment and understanding F●● so runs the tenth Verse Sapite o● erudimini Be wise O ye Kings instructed ye Judges of the Ear●● and then follows Serve t●● Lord with fear 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a rational reasonable Servi●● that is required at their hand● First understand and then serv● '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. 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 th● world that Kings be satisfied Men and as Christians in t●● matters of the Church befo●● they ratifie them as Sovereig● 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 ma●● the Acts of the Church to be come the Laws of the Stat● by declaring to concur wi●● the execution of them doubtless they must needs have Right to judge whether the be indeed such Acts as Christian Powers may and ought 〈◊〉 concur in and accordingly 〈◊〉 bound and limit the exercise o● them But then again thirdly The●● is yet a third sort behind that 〈◊〉 oppose or at least much deba●● and diminish the Power of th● Christian Sovereign that is such as would have them de●● with matters of Religion only the second hand in a remote consideration sub ratione boni civil●● far as the civil good and inteest is concerned in them So ●hat as Bellarmine would bring Bell. de Pontifice L. 5. c. 6. ●●inces under the Popes girdle ●●directe ordine ad Spiritualia so ●ould these have Kings and Prin●es to meddle with Causes and ●atters of Religion Indirecte ● in ordine ad politica only in ●●serence to the civil Good Weal ●nd Peace of the State But on the contrary seeing Kings and Princes are by God di●ectly entrusted with the Church 〈◊〉 Nursing Fathers to do him ●hat Service in and for the Church 〈◊〉 their Authority which none ●ut Kings and Princes can do Since they have been always accounted Custodes Vindices utri●sque Tabulae the Guardians of both ●ables since they are ordained says the Apostle for the pu●ishment Rom. 13. 3 4 of evil Works i. e. of all sorts none excepted since ●he Law of the Ruler or Magistrate is made and set for the punishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of what is opposite to sound Reason and Polit● but of what is contrary to sou● Doctrine 1 Tim. 1. 9. Lastly since the end of their Place an● Function even of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only Peace an● Honesty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the due an● right Service of God 1 Tim. 2. 2● I say from all these Premis● we may well infer