Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	know_v	see_v	1,739	5	3.3479	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

Gods room and stead his Vice-gerents upon Earth And Gods for their Power and Heighth and Supremacy as having a Divine impress of Majesty and Sovereignty sealed and engraved upon their Persons For what is that that we call Majestas Principis the Majesty of a King or Prince I say What is it but something of Divinity something of God put upon a mortal Man And therefore the Christians of old as Vegetius relates in their Military Vegetins de re militari l. 2. c. 5. Oath were wont to be sworn without scruple Per Majestatem Imperatoris By the Majesty of the Emperour as being Sacrum quiddam Divinum something of God put upon Man and exalting him to an immediate nextness unto God Ye see then the height and eminency of the Persons yea but may some say Why is it that the Instance here runs in Kings only and single Persons were Monarchs only to be the Nursing Fathers to the Church of God To this I answer No doubt but under Kings are here included all other Secular Powers and Governours whatsoever yet Kings only are named and that for a double reason 1st In respect to the Event they being primogeniti Ecclesiae The first that began to exercise the power of Nursing-fathers The Prophecy it self in the execution of it was firstly yea and mostly fulfilled all along in Kings and Monarchs And then secondly In respect to the very Species of Government Kings are here named for divers reasons 1st As being the chiefest and a Principale per se positum stat pro caeteris Aristot polit l. 3. c. 11 12. principal of Governments as having in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutum imperium the entire and absolute command and power united and centered in one person and therefore the more effectual for the aid and assistance of the Church 2ly As being the most known the most famous usual and universal especially in those Eastern Nations according to that in Tacitus Suetum Regibus Orientem 3dly As being the most ancient c Arist Eth. l. 8. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Natutura commenta est Regem Sen. de clem l. 1. c. 19. natural and primitive of Governments Initio Reges Id primum in terris fuit Imperii nomen says Salust d Cited by Aug. de civ Dei l. 3. c. 10. To whom Vives adds Herodotus and Pliny in Catilin Kingship or single Empire was the first of Governments Omnes antiquae gentes regibus quondam paruere e Secunda in Catilinam Item de Legibus l. 3. says Tully Principio Rerum Gentium nationumque Imperium penes Reges erat says Justin f Cited also by Aug. de C. D. l 4. c. 6. l. 1. All Kindreds and Nations at the first were under Kings To which we may add that of the Philosopher Politic. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities at the first were governed by Kings and so even to this day are Nations also Yea and if we look yet higher into the very Rise and Origine of Government as it is recorded in Scripture we shall find it was first vested in a single person Adam who was the Father of Mankind was by his Creation and for his time Monarch of Mankind according to that of Cedrenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Government in the Bertram de rep jud c. 2. p. 38. world was that of Fathers and Kingship is nothing else but the Apex or Supremacy of fatherly Power devolved into the hands of the present Monarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Philosopher who also plainly Ethic. l. 8. c. 12. draws the first pedigree of Monarchs from the Rights of Fathers as any may see in the first Chapter of his Politicae But enough of this first remarkable in the Text that is of the Persons or particularity of the Instance Kings or Princes I pass unto the second Considerable and that is The things that are foretold and spoken of these Persons They may be reduced to these following Heads 1. Their Call and Conversion 2. Their Piety and Devotion 3. Their Beneficial Influence upon the Church and assistance to it From all which follows in the last place the prosperity and enlargement of the Church by their means the thing designed and intended in the whole Contest First then ye have their Call and Conversion their conjunction with the Church and relation to the Church as Members intimated in the Possessive Tui Kings shall be Thy Nursing Fathers Thine first as Members and then as Fathers So that here are two things promised to the Church as touching Kings 1st That they shall be her Converts and then her Patrons first Embracers and Believers of the Gospel and then Maintainers and Promoters of the Gospel They shall become professores fidei and so defensores first Professers of the Faith and then Defenders To begin with the first Their Conversion The Church of Christ 't is a Nest for Eagles as well as Doves 'T is a Grove for Oaks and Cedars to grow in as well as Shrubs and Coppice That is 't is a Place and Receptacle for Kings and Caesars as well as meaner Persons for rich Abraham the mighty a Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Nicolao Damasceno Rex vocatur Justino Lib. 36. Vnctus Dei Psal 105. 15. says Grotius in Gen. 23. 12. Prince as he is called Gen. 23. 6. as well as poor Lazarus 'T is a Flock wherein the Lyons lie down with the Lambs in the same Fold the Prince with the People The Grace of God and the Faith of Christ and the Power of Conversion was never meant to be confined meerly to the Commonalty never to go higher The Apostle expresly declared the contrary from the beginning 1 Tim. 2. where he does enjoyn it as a Canon to all Christians That Prayers and Supplications and Thanksgivings be made for all Men Verse 1. and for Kings in particular Verse 2. Giving this as the Ground and reason of the duty Verse 4. because God will have all Men to be saved and to come to the Knowledge of the Truth that is doubtless at the least Men of all sorts and ranks Kings as well as others This the Apostle then knew and knew it by the Writings of the Prophets 'T was a thing foretold long before That Kings should see and arise and Princes should worship the holy one of Israel Isa 49. 7. That the Gentiles should come to the Churches light and Kings to the brightness of her rising Isa 60. 3. And so Psalm 22. 30. Pingues terrae adorabunt all they that be fat upon Earth shall eat and worship And Psalm 47. and the last Verse The Princes of the People are gathered unto the People of the God of Abraham so 't is in the Hebrew For the Shields of the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mighty upon Earth belong unto God that is they shall joyn themselves to the God and People

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