Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	great_a	king_n	kingdom_n	3,471	5	5.5593	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62858	Le Tombeau des controverses a grave for controversies, between the Romanist & Protestant, lately presented to the King of France / Englished by M.M.	M. M.	1673 (1673)	Wing T1793; ESTC R15915	30,396	50

Constantine the Great order the Bishops to assemble at Nice where he himself sate President in person the Bishops of those times made no Scruple of proposing Eclesiastiques to the Prince since they presented him with an Account of all their Disputes and though he would not judg of them but cast the Writings into the Fire yet his great Discretion was a prudent Management of his Grandeur either to Confound or Convert them Those that shall read that which passed in the Churches some Ages after will see that the Sovereign-Authority of Princes hath regulated the conduct of Synods after they had assembled them the Emperour Arcadius sent Count Candigian to Rule in his Name the Synod at Ephesus that of Chalcedon had for its Soveraign President the Emperour Mortian or the Commissaries whom he Deputed and that of Constantinople held in the Imperial Palace was governed by the order of Constantine Le-Barbu the Emperour The celebrated Author of the History of the Councel of Trent specified all these passages to draw this conclusion in the second Book that it was a custom very proper where they governed with Liberty which was when the world was without a Pope il che come e un uso molto proprio diove si Governa in Liberta quale era all hora quando il mondo era senza Papa When the Empire of the West was governed by the house of France Charlemaing the Emperour preserved his Power Gloriously which his Successors have lost by too much yielding The Acts of the Council of Mayence held in the Year 813 under the Authority of that Emperour began with these Words to Charles Augustus Governor of the true Religion and Frotector of the Holy Church of God Another Council held at the same Place gave the same Title to Lewis the Emperour surnamed the Debonair and in the Records of the Synod named Francisque we may read the procedings of Carloman under the title of Duke Prince of the French who spoke in this manner we have ordained Bishops in every City and have Established over them the Arch-Bishop Boniface All those who have any knowledg in History know that the Bishops of Rome whom they give out and believe at present to be so soveraignly Soveraign have written to the Emperours as to their Masters and asked Pardons or Favours intreated to have Synods in the stile of humble Suppliants We read that the Emperour Charlemaign took without contradiction the liberty of chusing the Bishops of Rome The Books of Stella Platin and of Sigonius testify that this right was preserved a long time after When the Empire passed into the house of Saxony Otho deposed Pope John the Thirteenth and put Leo the Eighth in his Place and another Otho caused the Eyes of John the Seventeeth to be put out because he resisted Bruno a Germane named Gregory the Fifth which the Emperour had chose Bishop of Rome Let the Wise and Prudent search over the Antiquities in the Hebrew and Christan Churches and they will find that Princes have never made any scruple to regulate Religion 9. If Authority upholds my thoughts reason either natural or politique will be advantagious to them since that Monarchs cannot as sure themselves of the wellfare of their Countrey the dignity of their condition nor the quiet of their minds if they take no care in the government of Religion Let us consider the condition of Sovereigns without having any respect to the practice of Religion we cannot deny that they are established in the conduct of two things which appears more important in the politique state the first is War against a forreign enemy the second is Justice against the wicked men in his own nation These two actions which ought to take up all royal Authority obliged the Hebrewes when they demanded a King to say that we also may be like all the nations and that our King may judg us and go out before us and fight our battels Sam. 1.8.20 But since one cannot reject the thoughts of St. Paul when he saith that righteousness is profitable for all things one ought to believe that war is an unhappiness and that justice cannot subsist without true Piety from whence it was that the generous and wise Joshua seeing himself ready to make war against the Infidels heard these Words Streng then thy self and be not dismaied the Lord is with thee whither thou goest And when he went to do justice to Hacon he said to the People Sanctify your selves for to morrow and say to the sinners give I pray you glory to the God of Israel Joshua 7.19 17 from whence I conclude that the King who will succeed well in both his politique Employs ought necessarily to take a special care to establish the true Religion and to rule his conduct he ought to remember that which God said to Joshua Fortify thy self more more to the end thou mayst take care to do according to all the law which Moses my servant hath commanded thee and turn neither to the right hand nor to the left that thou mayst prosper whither soever thou goest Josh 1.7 He ought to remember the command of God which orders that the King sitting upon the throne of his Kingdome should take a Copy of the written Law and read it every day that he might learn to Fear the Lord Let not his Heart be lifted up above his brethren let him not turn from this Law neither to the right nor left hand Let his dayes be long and let him reign him and his Posterity in the midst of Gods people I know not how one can maintain after this reason confirmed by Sacred Authority that the King doth an unjust Action if he takes care of Religion is it not the perfect Equity of the divine Law which conducts principally the orders of War and rules of Justice and cannot one easily prove that War is a tyrannick usurper or a savage beastliness if not bridled by Religion is it not true that without Piety which begets the fear of God the Authority of the Magistrate is barbarously Executed unprofitably Established for without Religion men would be as imaged Lions but Justice would destroy them all if she were strong enough but where she suffers all she is found weak if then the King is the first Captain and the first Magistrate of his Kingdome he may name himself and ought to appear the principal Bishop 10. The King may find a great advantage in the words of St. Paul who speakes very Christianly when he ordered that Subjects should be held under the Powers Authorized by God not only to shun the violence of anger but to acquit themselves also of the duties of conscience This Doctrine establisheth obedience in the Subject more strongly by Religion than by Force If then the King will preserve himself in a just and full Authority his care must be to endeavour to Establish true Religion which tyeth the Subjects more to his will than Force or

in Conscience to have the care of Religion since he may desire most Lawfully that there be but one Religion in his Government I believe that the first Idea which can open the way to effect it is to resolve that no stranger shall govern it and according to my thoughts all the French of either Religion wish or ought passionately to wish for it both in Reason and Conscience for when the King gives or permits to a Stranger the Government of Religion in his Kingdome he keeps to himself the least part of his Riches and puts into the hands of another power which it may be will War against him the Government of those affections which tye most effectually Subjects to Princes What should one say if the King should suffer himself to be perswaded to take a Polonian to Command all his Army in chief or a Spaniard for his Lord-Chancellour by what Reason can one oblige him to have a Patriarch of Greece Alexandria or Italy Must the King commit that which is most considerable for his quiet and safety to such an Authority as doth not care for his welfare or it may be are Enemies to it All France sighs at the remembrance of these Devotions rather promoted by Devils themselves than by Diabolical men which made Clement Jacobin John Chastel Ravillas and generally all the League act by a hellish zeal All this mystery of Iniquity took its birth progress and execution from a false principle of Conscience which the Out-landish Beast caused to be proposed to the people and which had at the bottom nothing but a fatal machin of Interest and Ambition I have read in Avila an Italian Author that Jacobin the Murderer of Hen. 3. was a false devote and a furious Zealot for the Orders of the Pope We read in lib. 95. of the History written by Mouns the President of Thou that Pope Sixtus the Fifth commended in a full Consistory this horrible action with large praises admiring the Vertue of this man the strength of his Courage and his ardent Love towards God Cum virtutem hominis animi robur ferventem erga Deum amorem suprà Eliazarem Juditham multis verbis extollit John Chastel was another devote and the decree of Parliament given against his wicked act is Excommunicated in Rome of whom the wise Cardinal of Ossat spake in this sort to the Cardinal Aldobrandin as he himself reported If the King had any cause to fear to be Murdered he should rather fear the Hugonots whom he had forsaken and who had cause to complain of him but they have attempted nothing like this neither against him nor against the five Kings his Predecessors whatever Butchery they have made of them Ravillac another devoto began his day by the Confession Mass or Communion and imploy'd the rest of it to follow the Kings Coach to find the occasion which he met with to the great dammage of the Kingdome after 6 months spent in his Devotions and his Indefatigable cares The Zeal of a desperate man which he witnessed in his torments and at the point of his death sheweth us what a dangerous thing it is for a Stranger to govern the Consciences when the Natural King hath nothing but the Political to govern 13. Can a State be happily Govern'd when two Monarchs are equally considered in it their Interests do undoubtedly divide and part their minds hearts and hands this division produceth Confusions without Remedy the wisest men commit the greatest errors in this Mist which permits not the right discerning of Justice or Injustice between these two parties But if one be perswaded that one of these two Monarchs is infallible and that one is obliged by Conscience to take his part all the people will take his Interest and look upon all that which opposeth his design as a Horror and a Curse If a Stranger or the Pope Establisheth his power in France by the principles of Conscience his Authority must infallibly triumph over that of the King who is the lawful Prince of it and this cannot be avoided for the Superstitious will fear to be Condemned and the Perfidious Interested ones make the weak capacities of others serve for their more bold designs and the besotted Worshippers will believe to gain as many Crowns in Heaven as they kill Protestants What Prince can be safe reading and believing the discourse of the Crowning of the Pope attributed to Innocent the 3d. and saying these great words I bear the Mitre because of my Priesthood the Crown because I am King Establishing my self next under him who writ upon his Thing the King of Kings and Lord of Lords What wonder is there that so many people did rise against Hen. 3d. and afterwards against the generous and good King Hen. 4th Few persons could resist those barking Hypocrites who being ingaged in the Popes party did publish through all the Kingdom That whosoever should serve the Prince could never escape Damnation that Kings lose their Power in losing the Friendship of the Pope and being in that condition they merit neither Respect nor Love Judg Sir if the King hath not a just Interest and a lawful Right to cause his Nation to love a Religion which hath but one God one Heaven and one Monarch upon Earth 14. If the King designs this Unity of which you tell me the true fear of God ought to possess his Soul he ought to think that he is a Soveraign over his People but yet that he is neither Master of nor Companion with God and then he will account it his greatest glory to appear a faithful Servant in the house of the Almighty this title was given to Moses when he governed the Hebrews David and Solomon were honoured with that quality Certainly to serve God is truly to Reign his Majesty ought to take this Resolution not to consider the Interests Flatteries the Threatnings Opinions or the Wills of Men but only the Truth of God which conducts to true Justice Princes are obliged to know that God alone is the Monarch of Consciences and his Law only ought to instruct and his Authority to engage When they say that the King permits Liberty of Consciences they understand the liberty of exercising it or the liberty of appearing what one is since the freedome of thoughts answers but to God only It is certain then that the King desiring to draw his Subjects into one Religion cannot succeed more nobly nor more usefully then in establishing the way and orders of God the common Father of all no body can exclaim against his Powers censure his Word nor condemn his Ordinances Excellent Kings are marked with the quality of Princes according to Gods own heart because they have care to order to be done not what mens hearts desire but what God loves Sovereigns who render themselves subject to the Wills of men whither to their own Subjects or Strangers divide Opinions and give birth to War but if they appear faithful Servants to