Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	worthy_a	write_v	writer_n	106	3	7.6302	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07770	The Catholique triumph conteyning, a reply to the pretensed answere of B.C. (a masked Iesuite,) lately published against the Tryall of the New Religion. Wherein is euidently prooued, that Poperie and the doctrine now professed in the Romish church, is the new religion: and that the fayth which the Church of England now mayntaineth, is the ancient Romane religion.	Bell, Thomas, fl. 1593-1610.	1610 (1610)	STC 1815; ESTC S113733	309,464	452

Reges Domino seruiunt in timore nisi ea quae contra iussa Domini fiunt religiosa seueritate prohibendo atque plectendo Aliter N. seruit quia homo est aliter quia etiam et rex est Quia homo est ei seruit viuendo fideliter quia vero etiam Rex est seruit leges iusta praecipientes et contraria prohibentes conuenienti vigore sanctiendo sicut seruiuit Ezechias Lucos et Templa Idolorū et illa excelsa quae contra praecepta Dei fuerant constructa destruendo sicut seruiuit Iosias talia et ipse faciendo sicut seruiuit rex Niniuitarum vniuersam Ciuitatem ad placandum Dominum compellendo sicut seruiuit Darius Idolum frangendum in potestatem Danieli dando et inimicos eius Leonibus ingerendo sicut seruiuit Nabuchodonosor omnes in regno suo positos a blasphemando Deo lege terribili prohibendo In hoc ergo seruiunt Domino Reges in quantum sunt Keges cum ea faciunt ad seruiendum illi quae non possunt facere nisi Reges How doe Kinges serue God in feare but by punishing with religious seueritie such thinges as are against Gods lawes For the King serueth God one way as he is man an other way as he is King As he is man he serues God in lyuing as becommeth an honest Christian as he is King he serues God in making sharpe Lawes to the furtheraunce of Vertue and to the suppressing of Vice As Ezechias serued God while he destroyed the Groues and Temples of Idols and those Hie places which were erected against Gods lawes As Josias serued God while he performed the same or like dueties As the King of the Niniuites serued God in compelling the whole Citie to serue God As Nabuchodonosor serued God while he with very sharpe Lawes terrified all his subiectes from blaspheming the euerliuing God In this therefore Kings serue God as they are Kinges when they doe that for the seruice of God which none but Kinges can doe Thus writeth S. Austin that auncient Father that holy Writer that learned Doctor that strong Piller that worthy Champion of Christes Church Out of whose Discourse I obserue many thinges well worthy to be engrauen in Marble with Golden letters in perpetuam rei memoriam First that Kinges serue God when they religiously punish sinne Secondly that Kinges serue God as they be men when they liue as it becommeth faythfull and honest Christians Thirdly that Kinges serue God as they be Kinges when they make Godly lawes to aduance Vertue and to suppresse Vice Fourthly that it belongeth to the office dutie and charge of Kings to purge the Church and House of God from Heresies Errours Superstition and Idolatrie Fiftly that it appertaineth to the charge and office of Kinges to punish Blasphemie and to cause their Subiectes to liue religiously and in the feare of God Sixtly that this holy Father and great learned Doctor vtterly condemneth the Popes Fayth and Doctrine while he denyeth all authoritie to Kinges in Church causes and Ecclesiasticall affaires and maketh them onely executors of his Lawes Will and good Pleasure For which respect the same holy Father soone after addeth these expresse wordes Quis mente sobrius Regibus dicat Nolite curare in regno vestro a quo teneatur vel oppugnetur Ecclesia Domini vestri non ad vos pertineat in regno vestro quis velit esse siue religiosus siue sacrilegus Who well in his Wittes will say thus to Kinges Haue no regard neither take any care who within your Kingdome either protect or oppugne the Church of God you haue no charge neither doth it pertaine to your office who in your Kingdome be Religious or who be Sacrilegious Seuenthly that Kinges haue charge not onely of the bodyes of their Subiectes but much more of their soules Which not onely S. Austen fayth but the whole course of Scripture teacheth the same For the godly Kinges as well in time of the Law of Moyses as in the time of the New Testament and law of Grace did manage all matters both of Church and Common-weale For which cause the Ciuill Magistrate was commaunded to read the whole Booke of the Law as well of the first as of the second Table and to studie the same night and day For which cause the Ciuill Magistrate was commaunded to goe out and in before the people and to lead them out and in that the congregation of the Lord should not be as Sheepe without a Shepheard For which cause the Booke of the Law was deliuered into the Kings handes at such time as he receiued the Crowne and was annoynted King Lastly and this striketh dead that Kings as Kings serue God when they doe those things which none but Kinges can doe If this golden Periode were soundly vnderstood and perfectly kept in memorie it alone would be enough to trample Pope and Poperie vnder foote For I pray you sir Frier did not Constantinus surnamed the great Theodesius the elder Theodosius the younger and Martianus gather the foure first generall Councels of Nice Constantinople Ephesus and Chalcedon which Pope Gregorie did reuerence as the foure Ghospels did they not call the same Synodes as they were Emperours Kinges and Monarches I wote they did it is already prooued it can not be denyed What Did not Reccaredus as King commaunde all the Byshops of Spaine and Gallicia to assemble themselues before him at Toledo there to decide and determine causes ecclesiasticall did he not tell them the cause why he sent for them did he not sit downe among them did he not define with them did he not subscribe before all the Byshops did he not confirme the Decrees and Canons of the Councell with his royall edict we haue already seene it wee haue viewed the very wordes it is prooued most manifestly Now let vs duely ponder and throughly vnderstand what of necessitie must be inferred heereupon S. Austin affirmeth constantly that when Kinges serue God as Kings then doe they that which none but Kings can doe But so it is that Reccaredus and the other Kings both called confirmed Councels as they were Kings for it is already prooued ergo Kinges and none but Kings can call and confirme holy Councels and sacred Synodes The reason is S. Austens when he resolutely auoucheth that while Kinges serue God as Kinges they doe that which none but Kinges can doe for if Kinges as Kinges call and confirme Councels none doubtlesse which are no Kinges can doe the same And consequently no Byshop no not the Pope of Rome hath authoritie to gather Councels or to confirme the same Two thinges onely the Pope may in shew of wordes seeme to obiect for himselfe obiection 1 Th' one that Kinges doe not call or confirme Councels as they be Kinges but rather as the Seruantes or Deputies of the Pope obiection 2 Th' other that the Pope is not onely a Byshoppe but a King also To