Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	see_v	2,547	5	3.0771	3	true

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

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