Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	church_n	emperor_n	king_n	2,169	5	3.7645	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03627	An exposition vpon the .23. psalme of Dauid full of frutefull and comfortable doctrin, written to the citye of London by Iohn Hooper, bushop [sic] of Gloceter and Worceter, and holye martyr of God for the testimonye of hys truth. Wherunto is annexed an apology of his, agaynst such as reported that he cursed Quene Mary, wyth certaine godlye and comfortable letters in the ende.	Hooper, John, d. 1555.; Bull, Henry, d. 1575?; Hooper, John, d. 1555. Apologye. aut	1562 (1562)	STC 13752; ESTC S113071	47,811	140

order aboute the kepinge of Ester daye and altered the tyme y ● the Apostles and theyr disciples vsed vntyll Pius daies which was to celebrate and kepe the daie of the resurrection of our sauioure Christe the. 14. Moone of the first moneth which is with the Iewes our march And althoughe it be wel done to kepe it vpon the sonday yet was this an hortible presumption vpon so light a cause to excōmucate the greeke churche and to make diuision where before was vnion It came too passe in Uictors tyme the first whiche was aboute the yeare of our Lorde 200. and in the time of Ireneus the bishoppe of Lugdune the disciple of Iohn the Euangelist this Uictor woulde haue condemned the greke church and proceeded with excōmunication agaynst it had not Ireneus letted it yet was it the elder churche and hadde continued in the doctrine of the Apostles frō Christs tyme and had Iohn the Euangelist amonges them for the space of 68. yeares after Christes assension And notwythstandinge the greeke church was the elder churche yet they tooke the Romayne churche too be equall with them according to the doctrine of Christe and his Apostles and also accordinge too the decree that was made in the general councel at Nice And the greke church neuer contended wyth the Romyshe churhe for the supremacye vntyll a proude and arrogante moncke that ●ayned humylitye was preferred to be bishop of Constantinople whyche came to suche arogancye of spyrite that hee woulde haue bene taken for the vniuersall headde of the churche whyche was a verye marke too knowe that he was of Antichriste and not of Christ as gregorye the greate writeth to Constancia the Empresse at length this proud monke at a sin●de kept at Constantinople created him selfe the vniuersall head of ȳe church Although before his time one Mēna and other Archbishoppes of Constātinople for ȳe dignity of the imperial state being ther wer called vniuersal Patriarks yet ȳ● was by name alone and withoute execution of autoritye in any forrayne bishopricke or churche But suche was the ambition of theese bishops that walked as sainct Paul saith inordinatly ȳ● they wold haue the head and principality of religion of the church at Constantinople because there was the heade principalitye of the worldly kingdō so they began betime to confound ȳe ciuyl policy with the polily of ȳe churche vntyll they brought them selues not only to be heads of ȳ● church but also lords of al Emperours kings and at the last of God gods worde as ruthfullye it appeareth in mens conscience at this present day Which abhomination pride Pelagious y t second bishop of Rome bothe spake wrote against wold that he nor ani man els shuld haue the name of a generall bishop And S. Gregory doth confirme the same godlye sentence of his predecessour P●lagius woulde not when he was comaunded by the Emperour whome Iohn the bishop had abused take the Archbishoppe of Constantynople for the vnyuersall heade nor condescend vnto the Emperours comaundemēt and wrote to the Empresse that it was contrary to the ordinaunce of Christe and hys Apostles and contrarye to the councel of Nice He sayed also that such new arrogācy was a very tokē y ● the time of Antichriste drewe nighe And Gregory did not only write and speake against this arrogancy and pride but suffered also great daunger as Platina writeth and so did all Rome by the Lōbards that Mauricius the Emperoure made to beseage Rome because Gregorye refused too obey the Archbishoppe of Constantino●le as the head of the church But although Pelagius Gregory and other godly men detested and abhorred this wicked arrogancye to be the vniuersall head of the church yet the byshop of Rauenna beganne emonges the Latyns too prepare the waye to Antichrist as Paulus diaconus sayeth and separated him selfe frome the societye of other churches to the entent be mighte come too be ahead him selfe But what at lengthe came of it Platina writeth And within a shorte tyme after Boniface the thirde beinge the bishop of Rome aboute the year of our lord 607 Phocas the Emperour iudged him to bee head of the churche against both the bishop of Constantinople and also of Rauenna and suche a sentence was meete for such an arbitoure Phocas was a wicked man a couetous man an adulterer and a traiterous murderer of his lorde and master Mauricius and this man to make god and the Romains amends gaue sentence that the bishop of Rome shuld be the vniuersall heade of the church But heare was contempned the sentence and doctrine of Christe and his Apostles and also the decrees of the holy counsell of Nice And no meruayle for they condempned bothe partes of arrogancy and vsurpacion and not Only these councels but all other for manye yeares whiche decreed that althoughe one seate was named before the other yet the bishoppe of the principall seate shoulde not bee the chefest prieste or heade of the reast but onely he shoulde be called the bishoppe of the chefest seate And how muche it is against S. Ciprian they maye see that wyll reade his works and also agaynste S. Ierome But what law can rule wickednes This wicked sea contended styll after Phocas hadde geuen sentence with it for the supremacye yet were the bishoppes of Rome alwaies subiecte to the Emperoures as well of Constantynople as of Fraunce for the tyme of theyr raygne yea 400 yeares and odde after the iudgement of Phocas they were in this obedyence and were made by the Emperoures vntyll the tyme of Gregoaye the. vii who in the tyme of greate sedicion translated the Empyre in to Germanye● and neuer vsed iurysdiction in Emperours nor kinges nor yet in the Citysens of Rome but onelye desired to haue all byshoppes causes too be discerned by the sea of Rome yet coulde not obtayne so muche at those dayes as it appeareth by the councell of Aphrike wheras Boniface the firste coulde not obtayne wyth crafte nor wyth hys lyes that he made of the Cannons decreed in the councell of Nyce to haue causes deferred to the sea of Rome And as for thys name Pope was a generall name to all by●hoppes as it appeareth in the Epistles of Ciprian Ierome Augustine and of other old byshoppes and doctours whiche were more holy and better learned then theese later ambicious and glory●use ennemyes of Christ and Christes churche Reade the texte Distinct 50. C. De eo tamen c. Absit And there shall yee see that the cleargye of Rome in theyr letters called Ciprian pope and Clo●ou●us the kinge of Fraunce named the byshop of Rome as he did other bishops a bishoppe This was the state of the primatiue churche whych was both neare vnto Christ in time like vnto him in doc●rin and kept S. Pauls equality wher as he saith he was appointed amongs the genitles as Peter was emongs the Iewes

frome thy mouthe nor frome the mouthe of thy seede nor from the mo●th of the seede of thy seede from hence foorth vntyll the world● ende Heare doth the almightye God set foorth what a treasure and singuler gift his worde is and that it shal not deparxe frome his people vntyll the worlds ende And in theese words i● this part of Dauids psalme marua●lously opened and set foorth It is the Lorde alone that feedeth and instructeth faith Esaye the prophet It wa● not mannes owne imaginatyon and intention nor the wysedome and religion of his fathers what so euer they were but it was the Lorde that spake and made the couenaunt with man and put his spirit in manne to vnderstande the couenaunte and by his worde and none other woorde he instructed manne and sayde that by these meanes all men should tyll the worldes ende feede and eate of gods blesse● promises For in his woorde he hath expressed and opened to eueriman what he shal haue euen the remission of sinne the acceptation in to his fatherlye fauoure grace to lyue well in this life and at the ende too be receaued in too the euerlastinge life Of these things the reader may know what maintayneth lyfe euen the word of God as Christe sayth if ye abyde in me and my wordes abide in you aske what ye wyll and ye shall haue it He shall learne also that it is not genenerall counsayle prouinciall counsayle the determyna●●on and agreemente of menne that can be the authour of this foode but onelye God And as God is the only authour of this foode euen so is hys holye spirite he that f●edeth the poore simple soule of the Christyan manne myth his blessed pasture and not the wysedome of man mens sacrifyces or mennes doynge● But as touchinge the foode of mans soule too be the onelye woorde of God I wyll if it be Goddes blessed pleasure to whome in the bytter and paynefull passion of Christe I commytte my wyll wyth my lyfe and death open vnt●o the sheepe and lambes of God at large in an other booke ¶ The .3 parte of the psalme ¶ Howe manne is broughte too the knowledge of lyfe and saluatyon Which part sheweth what man is of him self and how he is broughte in to this life to fede in the pleasaunt pastures of gods word THe Texte He shal conuert my soule bring me in to the pathes of righteousnes ¶ The explanation MY soule erred and wente a stray from the righte waye of godly liuinge but the Lorde conuerted me frome my errours and faultes of liuinge and broughte me to the obseruation of his holy lawes wherein is contayned all iustice truthe and godlines Here is to be noted what degrees and orders the Lord heauenlye shepehearde doeth vse i● bringing his shepe unto y ● pasture of life First he conuerteth the man y e is gone astraye bye his wicked wayes and sinfull manner of liuynge If he were an infidele he bringeth him first to know feele hate his infidelity and afterwardes to a true faith If he be a persecutour he sheweth him first his tyrānye and afterwards how to vse him selfe meekelye If he be a sinfull man that liueth contrary to his knowledge professiō he bringeth him first to the knowledge hatred of his syn and afterwards to the forgeuenes of y ● same As Christ our sauyour wonderfully teacheth in S. Iohn wher he satih The holy ghost when he commeth shall rebuke the worlde of synne iustyce and iudgemente By the whiche wordes he declareth that the faythfull of God can not profyt in the gospel of Christ nether loue nor exercise iustice and vertue excepte they be taughte and made too feele the burden and daunger of synne and be brought to humble them selues as menne that be of them selues nothinge but synne And therefore the lawe and threateninges of god be verye holsome whose nature and prosperity is to cyte and call mennes conscience vntoo the iudgemente of God and too wounde the spyrite of manne with terroure and fcare Wherefore Christe vseth ● wonderfull waye and teacheth the same vnto his Apostles that nether him selfe for that presente tyme nor they in time to come coulde preache profitablye the gospell wherewyth menne are ledde in to the sweete and pleasaunte feeldes of Goddes promises by his word except they vse this order to leade them frome synne to iustice and frome deathe to life And as iustice and life commeth by Christ shewed vnto vs in his bytter passion death glorious resurrection so doth synne and death both appeare and be se●te by the spirit of God shewed vntoo vs in the lawe This order also saw● the holy prophet when he said the Lorde conuerteth my soule and leadeth me in to the pathes of ryghteousenes This is a wonderful s●ntence and muche and deepelye to be considered wayed of thee christia● man The Lord conuerteth my soule sayth Dauid he feleeth in him selfe that as longe as the deuyl and sinne haue the rule and kingdome in man the soule of man beinge Gods treasure is deformed foule horrible and so troubled that it is like vntoo all things more then vnto god vertue wherunto it was created but when the wicked deuil and deformed sinne be by the victorye of Christ ouercome and ●xpulsed the soule waxeth faire amiable swete louinge pleasant like vnto God agayne and cometh in to order and obeysauce vntoo hys creatoure and so broughte in to the pathes of righteousnes feedeth with the rest of Gods well ordered flock● vppon the pastures and foode of hys ●olye worde to be his blessed wyll Oh that we would in the glasse of gods word loke vpon our own soules when they be in the tyrannye of the deuyll vnder the kingdome of synne as this kinge dyd we shoulde more loeth and detest our own soule the company that our soule is accompanyed with all then if we shuld for all oure lyfe tyme be put in too styes wyth hogges and alwayes be bound ●urynge oure lyfe too lyue wyth them feede as they feede slepe and wake as they do and be as they be in all thinges Looke in the gospell of Sayncte Luke and there shall ye see a man by synne so foule so disordered so accompanied wyth swine so hongerbaned so rent torne so beggerly so wretched so vile so lothsome so stincking y ● the very swyne wer better for theyr condycion then hee was But se how the heauenly shepeherd beheld frō his heauenly throne the place of the euerlastynge ioyes thys poore strayed sheepe feedinge not emonges sheepe but emonges swyne and yet coulde not be satysfyed therewyth And no maruayle for swyne feede not vppon the meate of shepe nor yet do shepe fyl thē selues with hog●draffe swillings but this shepehearde vsed his olde wonted clemencye and strake the harte of this sheepe making him to weepe and bewayle his condicion a men to come to suche dishonour to be coupled