Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	lord_n	people_n	2,758	5	4.7826	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08890	Eclogarius, or briefe summe of the truth of that title of Supreame Governour given to his Maiestie in causes spirituall, and ecclesiasticall, from the Kings of Israel, in the old Testament; the Christian emperours in the Primitive Church; confirmed by 40. epistles of Leo the Bishop of Rome, vnto the Emperours, Theodosius, Martianus, and Leo. Not published before. By Iohn Panke.	Panke, John.	1612 (1612)	STC 19170; ESTC S106400	39,387	80

therevnto And this is to Giue Caesar no more then is Caesars for every lawful Prince is the supream governour of his owne subiects in things spirituall and temporall And the Parlamēt may take an oath of English men for Iames our King against the Pope A president for the lawfulnesse of the oath of supremacie 2 Kings 11.4.17 against Athalia that vsurped his state Now in this maner as hath been expressed and no otherwise doth his Maiestie take or we giue him the title of Supreame governour in matters spirituall and Ecclesiasticall which so vnderstood would cut of a great number of addle idle talk which at this day passeth amongst them touching it who know not what they say To governe and rule the Church of God is of two sorts The kings duty consisteth in this 1. For to distinguish the offices which are by God at this day set to rule and govern his Church must we not needs say they are of 2 kindes and sorts The one being by the supreame authority and power of the sword to guid care for provide direct and aide Gods Church to further maintaine and set forth the true religion vnitie and quietnesse of Gods Church and to oversee visit reform restraine amend and correct all manner of persons with al maner errors superstitions heresies schismes abuses offences contempts and enormities in or about Gods Church which government and rule belongeth to kings queenes and princes and not to Apostles Bishops and Priests The other is to governe rule by feeding the flocke of Christ with the spiritual food of Gods word The Priests duty consisteth in this preaching it in season and out of season 2. administration of the sacraments and power of the keyes which is the onely rule and government belonging to the Apostles Bishops and Ministers of Christs Church Examples of the god●y kings of Israell their practise Shall we see then by the practise of the Godly kings in the time of the old Testament this supreame government I meane in spirituall and Ecclesiasticall matters and over the persons exercising the same confirmed Tortura Torti pag. 363. From thence we must begin from the common wealth of Israell all this question hath its strength and force Ecclesia est in republica sed respublica non est in Ecclesia For in Israell the people of God did God ordaine the kingdome and the Church in the kingdome according to his owne mind since we haue no example in the new Testament we must take it from the old The Empire and the Church in that time were never united in one the Empire was then enimie to the Church therefore what charge the kings had of religion must be fetched from thence where the civill policie and the Church are as it were twins and friendly imbrace together not where they are separated From that fountaine therefore of Israell doe we deriue our cause and from that example where both are together where the Church is in the kingdome doe we informe our selues of the Government both of our Church and Kingdome Touching their practise therefore I doubt not but to make our question cleere insomuch that I hope I shall finde none so shamelesse as to deny the principall care in the matter of religion belonged to the king which is seene by this one argument drawne from the whole course of the holy historie Note this especially That looke how the king was changed 1. so was the forme of religion 2. and that change was alwaies ascribed to the king as his deed neither could the Priests at any time so order the matter that any change was made 3. from the worse to the better or from the better to the worse But if the chieftie had beene theires 4. some one Priest or other would haue beene found at one time or other or at the least some part of the people though the king had beene otherwise affected that would haue kept the worship of God sound I will now beginne with the example of Iehoshaphat mentioned in the text of the Apology Tortura Torti pag 364. Iehoshaphat the king whose doings in the matter of religion is notably set downe in the chapter quoted 2 Chron. c. 19 v. 4. The king went through the people from Bersheba to mount Ephraim brought them againe vnto the Lord God of their fathers He brought them again to the Lord that is he caused that they were a Church and hee did it by his kingly authoritie whereby also afterward in the 8. verse V. 8. hee appointed Iudges in Israell of the Levites Priests and chiefe of the families of Israel to iudge the cause of the Lord which is said in the 10. v. to be of the law and of ceremonies And what greater supremacie can there be then of setting and appointing Iudges in matters of religion And where the text saith V. 11. Amariah the Priest shall be the chiefe over you in all matters of the Lord and Zebadiah the son of Ishmaell a ruler of the house of Iuda shall be for all the kings affaires and the Levites shall be officers before you it appeareth plainely that the king Iehoshaphat commandeth the Priest to be chiefe in those things which belongeth to the Lord and gaue the captaine or Lieutenāt charge of those things which appertaineth to the Common weale Iehoshaphat appointed both The ground of the high commission in England taken from Ezra cap. 7. v. 25 26. c. 10. By which deed of his he teacheth vs that no lesse the one then the other doth principally belong vnto the kings charge since first he could reduce the people to the worship of God and when they were reduced to appoint Iudges and by his kingly power to divide the causes amongst the Iudges who should be chiefe in what things Thus hath the civill policie and the church distinct causes and distinct courts but vnder the king no lesse the church then the common wealth hath them by whose authority and command Iudges do sit Amariah over the one and Zabadias over the other Both of them handle matters belonging to their courts but both of them vnder the king What Iosias did in the affaires of religiō appeareth by that which is written of him Tortura torti pag. 367. Iosias 2. Chron 22.11 He made the booke of the law which was new lie found to be read vnto the people The text saith further the king called the assembly togither commanded the book to be read vnto them being read entered into a newe covenant with the Lord An 〈…〉 of th● 〈…〉 tooke an oath of the people for the performance thereof There the king commanded the high priest himselfe the rest of the priests of the second order that they should cast out of the temple of the Lord burne all the vesse is that belonged to Baall and throw downe their high

places He also gaue cōmaundemēt for the keeping of the Passeouer a new and at a word for the whole reformantion of religion Here is as much for the Kings Supremacie as either we giue or his Maiestie requireth Iosua Read the whole story in the book of Iosua The historie of Iosua before these is plaine enough for this who although hee were none other but a Civill Magistrate yet assoone as he was chosen of God set as a ruler over the people he received commandements aspecially touching Religion and the service of God He caused the people to be circumcised He caused Altars for their bloudy sacrifices to be erected Hee caused the people to make their sacrifices He commanded the Priests to take vp the Arke Hee caused the Deuteronomie to bee written in stones He caused both the blessings and the cursings of the Lord to bee pronounced He spake openly to the people and fraid them from Idolatry All these were cases of Religion and not of Civill policie The doings of Ezechias Asa Ezechias Asa 2. Chron. 29. 15. 1. King 15.8 1. King 2.27 Tortura Torti 371. in purging the temple when it was defiled King Salomons deposing of the high Priest Abiathar and placing Zadoc in his roome are frequently knowne I need not much stand on them Wherefore did Salomon thrust out Abiathar but because he was guilty of treason against the king Marke the words Go to Anathoth vnto thine owne fields keepe thy selfe there thou art a man of death or art worthy of death but I will not this day kill thee These are the words of a king in his supreame government over an high priest To confine men within a circuit where they are worthy of death to giue them life to change a capitall penaltie into an easier of deposing is the authority also of a king Moreover by the same authority that hee placed Banaiah in Ioabs stead over his army which no mā I thinke wil denie to be done by his kingly supremacie by the same and none other did he place Sadoc in stead of Abiathar over the priesthood so it is in the 35. verse And the king put Benaiah the sonne of Iehoida in Ioabs roome over the host and the king set Sadoc the Priest in the roome of Abiathar Done by the kings authority both both in one the same verse But that I may at once dispatch out of the old testament Tortura Torti pag. 380. this whole question of the kings supremacie and that the right of it may be more fully seene although enough is said before what is vnderstood thereby so to stop if it be possible their after slanders rising vpon it devised only by themselues In few this it is First vnder the title of supremacie the king bringeth in no new Popedome into the church for hee setteth not vp a power like Aaron the high priest of making a Golden Calfe Exod. 32. v. 4. 1. King 12 28. These things the king taketh not or of proposing it to be worshipped as Ieroboam the king did his or maketh new articles of faith or hāmereth any new formes of religion in the service of God Neither burneth he incense with Ozias 1. Chro 26.16 2. Sam. 6.6 or of touching the Arke with Oza Nor taketh he the office of teaching we place the primacie in Governing The king is the chiefe Governour but not the chiefest doctor not in teaching And therefore we say he is the Chiefe Governour but not the chiefe teacher or Doctor He expoundeth not the hard doubtes of the law nor preacheth the word or administreth the holy things or vseth imposition of hands or exerciseth the keyes or laieth any ecclesiasticall censure on anie At a word hee taketh nothing to him that belongeth ad Sacerdotale munus to the priestly function or is annexed to the power of order If they vnderstand vs otherwise they detract but will not vnderstand These things the king taketh But in the matter of outward governement to command that he challengeth to himselfe and we very willingly acknowledge it The care of religion belongeth to the kingly office not only to the priests And in kings it is the chiefest which they are not only bounde to challenge as their owne in keeping it from externall force abroad but at home from the negligence of men and when it is decaied it is their duties to see it repaired For when by the very law of God Deut. 17.18 Ioshua 1.8 the king is keeper and defender not of the second table only but of the first too his Maiestie doubteth not but that the care of the first table doth belong vnto him and maketh the due regard there of his first study And since every soule is said to bee subiect vnto him he will haue care of the soules of his subiects more and before the care of their bodies And particularly whatsoever in the matter of religiō the kings of Israel did and did not without praise the king hath power and right to do the same Power to make lawes by his kingly authority Tortura Torti pag. 381. Power to make lawes Dan. 3.29 Ion 3 7. Ester 9 26. 1. Macc. 4 56.59 that God bee not blasphemed none I hope wil deny it the king of Babel did it To pacifie God by fasting so did the king of Ninive To honour him by keeking solemne feasts so did Hester with the feast of Purim And as Iudas Machabeus when he proclaimed the feast of Tabernacles Finally he hath supremacie in all those things touching which In codice in Authenticis in capitulari bus lawes were made in the Code in the Authentickes the statures by Constantine Theodosius Iustinian and Charles the great Then he hath power of appointing those that shall determine businesse according to the law so made as Iehoshaphat did Then he hath power of binding his subiects by an oath 2. Chr. 15.14 c. 34. v. 32. that they violate not the law so made as Asa and Iosias did And whosoever shall offend against the lawe so made although he pretend the worship of God Deut. 13.10 15. Levit. 24.23 Num. 15.35 as whether he be a false Prophet or an Idololater or blasphemer or breaker of the Saboth in every and all these cases the king is to punish him by his kingly authoritie Power also he hath of calling the multitude together 1. Chr. 13.3 by his owne authoritie of bringing backe the Arke and setting it in its owne place 2. Chr. 19 4. as did David And of calling the people backe to the worshippe of God as did Iehoshaphat Of dedicating the temple as did Salomon and renuing the house of the Lord 1. Kings 8 64. 2. Chr. 24 4. 29.5 as Ioas did And of purging it when it was pollutted as Ezechias did And albeit the king doe not thinke that it was for naught that God charged him To write out a copy