Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	punishment_n	spiritual_a	temporal_a	868	5	10.1613	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49337	Of the subject of church power in whom it resides, its force, extent, and execution, that it opposes not civil government in any one instance of it / by Simon Lowth ...	Lowth, Simon, 1630?-1720.	1685 (1685)	Wing L3329; ESTC R11427	301,859	567

the Princes side laid by those that set the Controversie on foot and with shews to disenthrall and enlarge him WHAT is the reason of such our misunderstandings § VII that we cannot think and discern with the Ages before us is it that this Power has been abused in later Ages of the Church as by those of the Roman and Geneva Discipline who out of a Plea to one took both Swords invaded Kings and Kingdoms by it Let but the same Rule take place here as in the other Points of the Reformation and all will soon be well again Return to such the beginning those first and purer Ages of the Church to be ruled and governed by where the Platform is plain the Model easie for any Capacity and the Aberrations of some cannot in reason prejudice it But this will not do the ground of the Quarrel has really another bottom and their Reasons are another thing as must be obvious to him that is conversant with the Writings either of the Principal Authors of these new started Opinions or such as were accidentally only their occasion or after Abettors of them They cannot see nor assent to any Government as existing in the World but what is visible and sensible has its Operations and Effects upon outward Sense and its Organs upon the Person or Estate the Life or Bodily Action of Mankind and this to be presently inflicted Men they are that will allow no Corporations or Societies but those of this World for Buying and Selling for Trading and Trafficking for the Belly and the Back for outward Peace and Ease to Preserve themselves from one another at Home and Invasions from Abroad for the present Mess of Pottage good and gain on Earth nor can any other Power but such as this or in order to it be apprehended We have above observed That Herod the King was the first Man that suggested this great Error and that the Kingdom of our Saviour must supplant and abolish the Kingdoms of this World his Power and Caesar's could not stand together And this was managed by the Jews all along after who united with Herod to destroy our Saviour as an Usurper allowing and owning no King but Caesar upon that one Design and Principle And these Men we have now to deal with are every ways as blind as gross and carnal in this particular Point as were the Jews their Predecessors and the Veil of Moses is it so over their Faces that they are stark Blind either beyond or besides it The Jews of old did not with more Zeal and Industry contend for his Temporal Canaan and Promises Ordinances and Administrations or with greater Blindness rest himself in them or with greater Malice scorn and pursue such as said they saw beyond it then do these Men now adays deride those that say there is a Spiritual Kingdom which is our Saviour's a Power originally from Christ derived by Succession to his Body the Church to remain till the Restitution of all things that there is or can be any King but Caesar resolving all Power whatever into that which is Secular and rejecting all other as Opposite to the Dignity and Prerogative of Princes IT is not much to be marvelled at the § VIII Pamphlets that went about of this Nature in 1641. 'T was the Design of that time to unhinge and overthrow every thing well established and the Argument was less odious that began with the Church and its Power particularly I have by me a small Treatise which came forth in that year call'd The true Grounds of Ecclesiastical Regiment c. but the Title within is The Divine Right of Episcopacy refuted the more to ingage the Reader for Episcopacy was first to be taken away and he had the most advantage to do it it being the particular quarrel but the after-game was at all Church-Power in general and which he endeavours to erase upon this score as against the Soveraign Dignity of Kings for which he seems Zealous when to Dethrone Church-men but at last sets a Thousand more upon the Throne with him his Princes in Parliament as he calls them nay he sets them above the King and says though to Princes on their lawful Tribunals something is more due than at other times but to Princes something is more due than at other times but to Princes in Parliament there is most of all due all Power being not derived to the King without them and whose Ecclesiastical Power he there discourses And which I therefore here repeat to shew what was designed for our Kings by these Men when so much Pleading for a Power belonging to them which is the Church's and his chief Argument all along against Church-Power independent to Princes is that it is not like nor does it enter into any Rivality with that solid sensible coercive Power wherewith God has invested his true Lieutenants upon Earth and therefore is it but Imaginary and Improper That Power which is proper must include not only a Power of Commanding but also an effectual Virtue of forcing Obedience to its Commands and of subjecting and reducing such as shall not render themselves obedient that as among the Jews the Church and State was the same had the same Body the same Head the same Sword and that Head was Temporal and that Sword was Material and therefore 't is so with Christians nor have they any Sword or Head that is Spiritual Christians ought not to be so contrary to that excellent Discipline of the Jews which God himself ordered and to introduce I know not what Spiritual Rule in prejudice of Temporal Rule nor does he expect any Satisfaction from his Adversaries why there should be less Division betwixt Church and State among the Jews and less use of two several Swords and because Adultery was Punish'd with Death Christians ought not to be Excommunicated for it If God has given them sole Knowledge to Determine all Controversies and Power to Enact all Ecclesiastical Canons doubtless he has given them some binding Coercive force correspondent thereunto and if so why do they not expel all Dissention by it If their Virtue extend no further than to Exhortation why do they urge Commands upon us If they have a Commanding Power why do they not second it with due Compulsion it is plainly clear'd to us that Adultery by God's Law was Punish'd by the Temporal not Spiritual Sword and that the Abscissio animae amongst the Jews was only Corporal Punishment by Death the infliction whereof was only left to the Temporal Magistrate and that there was no difference observed between Crimes Spiritual and Crimes Temporal And therefore there ought to be none in the Church of Christ the form or essence of Law is that Coercive or Penal Virtue by which it binds all to its Obedience if Priests had any such Spiritual Sword doubtless it would have some sensible Efficacy and work to good Ends and Men would not nor could not choose but bow and submit themselves

with it and all the Injunctions Rules Directions and Limitations we there meet withal were Rule before only the outward Penal Coercive part which Power the Church never had never pretended to was conjoyned with them for the surer more due Execution even where the Empire was inclined to Heresie as sometimes it was their own Bishops and Councils were first call'd and consulted their Advice and Directions followed What was purely Secular the Emperor 's own and of himself was his Grace and Royal Favour in condescending and yielding to the Church's Determinations and the many Immunities he invested their Persons withal were all his own choice as it was to be a Christian no Power besides could none attempted to force it upon him none ever made Canons but Church-men that is Rules purely relating to the Church of God only the Prince has the outward Coercive Power by force and bodily present Penalties to constrain and compel their Execution Or where Princes assumed of their own devices as particular Extravagant Actions still have been and will be again nor do they amount to the breaking a general Rule the Church still so far opposed as to remonstrate upon the encroachment to assert their Supreme Power as from Christ although they suffer for it and after Emperors have altogether voided them This I have already made good in part and it will farther appear from the several Emperors Concessions Acknowledgments and Declarations to the World that none but bare open foreheads to any thing dare gainsay it HONORIVS and Theodosius the Emperors § XXV make Laws and imbody in the Empire what Canons they found made and if any farther Doubts arise they are to be reserved Sancto judicio for the Holy Judgment of the most Reverend Patriarch of Constantinople as Supreme in Religion and to the Convention of the Clergy Cod. Justinian l. 1. Tit. 2. Lex 6. and which he transcribed out of the Theodosian Cod. 16. Tit. l. 45. and by receiving into his own confirmed Valentinianus and Marcian make void all Pragmatick Sanctions which by Favour or Ambition were gained against the Ecclesiastical Canons 1. lib. Tit. 12. l. 1. Zeno calls it the state of Tyranny where there is Innovations against the Church and its setled Constitutions he calls the times wicked and those Laws and Constitutions impious and confirms all the Priviledges his Royal Predecessors had granted to Holy Church Lex 16. ibid. 'T is Decreed that all the Canons or Holy Ecclesiastical Rules made by the Four first General Councils obtain the force of a Law Novel 131. cap. 1. Nor can we think that the Christian Empire could do less when these very Canons are esteemed by them as the Holy Scriptures ibid. Novel 131. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself directing the Speakers of them As Leo the Emperor of the Canons in General Constitut 2. ad finem Novel and which Expressions though they might be over extravagant yet it shews to the World how the Emperors thought of the Autority and Canons of the Church what a Precedency they gave unto them Justinian openly speaks it and calls them Sacras Divinas Regulas Holy and Divine Laws Quas etiam nostrae sequi non dedignantur leges and that himself in framing his Laws does not disdain to follow them and which he Commands his Praefectus Praetorio to make known by Publication to the whole World Epilog ibid. and Novel 6. Epilog what he enjoyns all Patriarchs Metropolitans Bishops and Clergy under a civil Punishment if not observing it is only what Church-men had before appointed 't is all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by virtue and in observancy of the Sacred Canons foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgment of the Empire concurs with that of the Church adding Nerves and Autority to its Predeterminations and what to the Church seemed most convenient Novel 42. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno Imperator Constitut 9. when the Patriarch of Constantinople required of the said Emperor Zeno that it might by the Law of the Empire be determined concerning the time of Baptizing Children and resolved him that he might do it without a formal Council which to call together to consult only about one Point might be inconvenient being directed as to the particular Matter the Emperor yielded to him but told withal the Patriarch Such things were to proceed from the Church and not originally from him and that in Holy Matters his Holiness ought to pass the Sanction Constitut 17. and if in these lesser things and Circumstantials much more in the weightiest Church-Matters as Abstentions Excommunications Depositions is the Church to be followed are her Determinations and Judicial Acts to precede and so they did Among all the Temporal Punishments upon Hereticks and Schismaticks none was inflicted till by the Councils and Bishops rejected the Clerk that is unfaithful in his Office the Bishop is commanded first to depose him and then follows the Secular Judgment as in the Theodosian Code supra ultimum Supplicium a farther Punishment succeeds and which Dionysius Gothofred interprets to be Death in his Notes upon Cod. Justinian lib. 1. Tit. lib. 3.3 though I cannot assent to him in that finding no Sanguinary Laws in those Cases with many more of the like Nature which we have already produced § XXVI AND now I think here is opportunity sufficient for Information to any one into whose hands these Papers shall come or that will receive it what the Church-Power is in it self and what the Power of the Empire in Religious Matters And particularly for Dr. Tillotson Dean of Canterbury who in his Sermon April 2. 1680. Pag. 11 12 on Joshua 24.15 has thus expressed himself And to speak freely in this Matter I cannot think till I be better informed which I am always ready to be that any Pretence of Conscience warrants any Man that is not extraordinarily Commissioned as the Apostles and first Publishers of the Gospel were and cannot justifie that Commission by Miracles as they did to Affront the Establisht Religion of a Nation though it be false and openly draw Men off from the Profession of it in Contempt of the Magistrate and Law all that Persons of a different Religion can in such a case reasonably Pretend to is to enjoy the Private and Exercise of their own Conscience and Religion for which they ought to be very thankful and to forbear the open making of Proselytes to their own Religion though they be never so sure that they are in the right till they have either an extraordinary Commission from God to that Purpose or the Providence of God make way for it by the Permission of the Magistrate That there has been always a Spiritual Ecclesiastical Power in the World as derived and received once by the Holy Ghost and not of Man so preserved and propagated devolved and continued from the same Fountain in order to the first great end for the support and continuance of the same Religion though the