Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	john_n	winchester_n	2,521	5	11.9222	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B10212	The remonstrance from the Reverend Father in God, Francis Lord Bishop of Ely, and several others, the most eminent divines of the Church of England, against the proceedings of the P: O. and the lords spiritual and temporal, that invited him. Being an adress [sic], from the pulpit to the King, in fifteen sermons; denouncing damnation, &c. to the abdicators of God's annoynted, and abettors of this rebellion.	Turner, Francis, 1638?-1700.	1689 (1689)	Wing T3279; ESTC R185788	60,696	114

The Murmurer is certainly the State sinner The little grudgings that begin in Princes Courts are ●oon spread into the Country and they are like the Poets F●●● Malum the further the same goes the greater it grows The Murmuring discontents in the state at last break out into open Rebellion as We now sadly see The Israelites said as for this Moses We wot not what is become of him The next thing we hear of them is They make a Motion Calf that is set up a Religion and Government of their own The Tongue is a little Member saith St. James but t is a great evil and the Murmuring Tongue sets the state still on fire and Hell Fire shall be the Portion of such Tongues Thirdly the Murmurer is ever an envious person and so an evil member of a Socie●y Murmuring is a distemper call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complaining without cause and the envious man always doth this T is a nature that mak●s a near appreach to the Devils The prosperity of Iob is an Eye-sore Fourthly he is the Malicious man delights to do Mischief where he lives is a trouble to himself and will be so to his Neighbour and therefore no wonder if punishment doth attend him for he is ranked by Solo●on among the seaven abominable things that God hates Him that soweth discord among Brethren In short a Murmurer is he that is every thing that is Mischievous Blaspheams God the King the Church his Neibour and he is a burthen to the Earth and to himself neither good nor bad wheather pleaseth him Complains in War and yet is discontented in Peace pines away in Scarcity and yet repines at plenty when ●●s Summer he longs for Winter and when 't is Winter wisheth again for Summer neither Times nor Manners please him and could he call for them at his pleasure yet he would Murmur still of which we have a full iustance in the Text. Ill Men who have private designs of their own to carry on will be always complaining of Publick affairs and their Complaints may somtimes seem so plausible that they may gain Proselytes to their Faction * I doubt not but there were many such in England Some of whom may not Mean so ill as they do Froward Men disturb God's method of Mercy and make it ever Miscarry in the Womb. God intended quietly and safely to lead Israel out of Egypt into Canaan and the March of so many years might have been accomplished in so many days but They stood in their own light and stopp'd the way against themselves They tempted God very oft and so oft that a patient and long suffering God at last sware in his wrath that They should not enter into his Rest This Sin of Murmuring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ill habit of the stomach that corrupts the best meat We Murmur at Mercys as Israel did at Manna Some Casuists tells us that Habitual Sins have a guilt distinct from those Sins of which they are Habits and that they are more dangerous because the Sinner is farther off from Repentance The guilt that is contracted from those Habits doth make a Callus and fear the Conscience that the sinner little thinks on it That he is going down into the Chambers of death and he is ensnared into damnation drown'd in perdition before he says Domine miserere or asks what he has done The Habit of Murmuring is so universal Hand joyn'd to Hand Tongue to Tongue that the sence of the Guilt is lost and because 't is so 't is a distinct guilt for the greatest Sinners have repented as Murderers Adulterers yea and Idolaters too who are in a peculiar manner Guilty Loesoe Majestatis Divinae and Traytors to the God of Heaven The repentance of all habitual sinners is difficult but the repentance of an Habitual Murmurer is bes●t with more than ordinary difficulties for the Arguments that should reach the guilt are not well reducible to any single Commandment and doth scarce affect the letter of any And yet t is a sin of a complicated guilt affects both Tables and most of the Commandments of Both. Besides the Murmurer is not so soon as other Sinners convinced of his Guilt because he hath fram'd a rule of rectitude to himself and his Conscience o●ens and shuts by that Rule and so he strains at gnats and swollows Camels Nothing so much troubled the Coscience of a Neopolitan Sh●pherd when he came to Confession at Ea●ter as that he had tasted a little Cream the Lent before but he had often Robb'd and Murder'd Passengers on the Mountains and that troubled not his Conscience because his Father and Grandfather had ●on so before I believe all o● Us are ready to pass a true and just sentence here but Reflect here are some who cannot digest as●●t Form of Prayers are offended at a Surplice startle at the Cross in Baptism c. And yet can whisper against the King and whisper to be heard too talk loudly against Bishops and P●iests censure all men complain of every thing and be satisfied with nothing Remember that God passed by some of the discontents of Isr●el but when They grew Clamorous and more Combined his wrath fell in amonst them And Remember that God hath other Eyes to see Sin with than We have and hath other Scales to weigh it in than We have We our selves do not take ill Language kindly from our Neighbour and can we think that God will from Us when by our discontents We dayly Revile his Providence When froward men do take a Liberty to speak write and Print what they please and all with designs against the Government they live under 't is plain They would be Governors themselves And when They have whet their Tongues and sharpn'd their Pens They are not far off from drawing their Swords And surely without offence I may now ask if this be not the present case of England against their natural Liege Lord and King LONDON Printed for John Fish near the Fountain Taver● in the Strand A SERMON Preach'd befo●e the King at Winchester by Fra. Turner D. D. then Dean of Windsor but since Bishop of Ely. Psal 144. 9. 10. I will sing a new Song unto thee O God c. Thou hast given Victory unto Kings and hast delivered David thy Servant from the peril of the Sword. THere is no question but David in my Text had an eye to all the terrible hazards he had run before he was Crown'd when Saul and his bloody house were hunting him like a Partridge upon the mountains So that not his Own * Not our King's Palace House which should be a man's Castle and his Sanctuary not his Own † His Majesty didisturb'd at midnight Bed which was made to be quiet in not those very places whither He fl●d for Refuge were free from the peril of the Sword. ●o keep far enough off not only from cold and frivolous parallels but also from odious

THE REMONSTRANCE From the Reverend Father in God FRANCIS LORD BISHOP Of ELY And several others The most Eminent DIVINES Of the CHURCH Of ENGLAND Against The Proceedings of the P O. And The Lords Spiritual and Temporal That Invited Him. Being an ADRESS from the PVLPIT to the KING in fifteen Sermons Denouncing Damnation c. To the Abdicators of God's Annoynted and the Abettors of this Rebellion Concilia callida et Inhonesta pri 〈◊〉 Fronte loeta Tractatudura Eventu tristia Tacitus Dublin Printed for Alderman James Malone Book-seller in Skinner-Row 1689. TO THE SACRED MAJESTY OF God's Annointed AND Vice-Gerent to the Almighty IAMES The Second by the Grace of God of England Scotland France and Ireland KING In Vindication of the Principles of Obedience and Loyalty always Taught by the Church of ENGLAND This Remonstrance is most humbly Dedicated By your Majesties ever Loyal and Dutiful Subject JOHN YALDEN. To the Reader Christian Reader PArdon me if I presume to use the King words at his Majesties first Accession to t●● Crown viz. I know the Principles of t●● Church of England are for Loyalty And I m●● tell I hee too that Loyalty will be always co●stant where it is accompanied with True Re●●gion If thou doest enquire of me whether the Preachers of the Gospel have fully practice those indispensible principles of primitive a●● pure Christianity herein taught and avowed 〈◊〉 them to the whole world I can only tell Th●● with the Heathen Orator Omnis laus virtut●s actione consistit If any of them have acted contra●● to what they delivered to the People from t●● Pulpit where none but Sacred Oracles should dispenced it is they only are too blame And t● I am affraid Even my Bishop here cannot throughly excuse himself yet such as are innocent ca●not ought not in Justice to share in those Bit● Reproaches which are most justly due to t●● Guilty Tho the late Defection in England was ve●● general and spread it self over his Majesties ●●minions like the poisonous infection of an Epi●●mical Contagion yet I know there are many l●● and those Protestants too that have not bo●● their knees to Baal nor worshiped the G●● Calf that others have sett up such as will most assuredly joyn with the King upon afair opportunity and do now really believe it to be a kind of Idolatry to obey the Vsurper This Remonstrance hath followed his Majestie through all the Meanders of his most Barbarous Exile and is design'd chiefly to reclaim such of his Subjects to their duty as have been mislead bring them to a due consideration of that natural and sworn Allegiance which for the most part both ways They owe the King And to assure the Obstinat persisting Rebell that his Portion shall be amidst all the dire effects of Eternal vengeance accompanied with the Cursed Crew of Appostat Angels still Cursing God as they Curse the King because They can expect no Mercy by being Sunk below the Depth of all Repentance The first 14 of these Sermons were preach'd on the 9th of September 1683 being a day set apart for the most Solemn worship of God Almighty a day of Thanksgiving for the great deliverance of his Majestie and his Royal Brother from the Rye house Regicides c. And the last for the Defeat of Monmo●th's Rebellion So that Sermons Preached upon such Occasions may be truly taken as from persons filled with Extraordinary Devotion and inspired with a true zeal for the Honour of Christianity To have printed the whole of each Sermon would have been too voluminous as-well too chargable to thee But in this Abstact is contain'd the matter and designe of the several Discourses the Force and Strength of all their Arguments where any thing is added it is only to make a Connection and comes generally betwixt these two marks And as the Divinity of these Preachers doth extend itself to an universal Obedience So I hope the Reader will pardon me where I apply such Doctrines to the case of this Rebellion In fine I challenge any man to shew me that I have wrested any thing contrary to the true sence of my Authors Tho' perhaps Some Mens own words at this time a day will be unsavory even to themselves but such deserve the Character of Atheists much better than that of Honest Christians And to that purpose I have directed the most Malicious Critick where to find the Sermons by telling him for whom they were Printed A SERMON ENTITULED The Duties of Fearing God and The King Preach'd on the 9th of September 1683. by John Fitz William D. D. Prov. 24. vers 21 22. My Son Fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both FEaring God and the King are Duties inseparable Indeed all the Commands are so chain'd together that he who loosens but a single link dissolves the whole chain who transgresseth one is guilty of all For tho they were wrote in two distinct Tables and distributed under ten heads or words as the Jewish Docters speak by God himself yet his Authority being the soul which quickned them like the soul animating the several members of the body gave them all but one common life and being So that a particular violation of one becomes of accessity an universal destruction to all And as the Commands so our obligations to observe them are connext if not after that manner as Zeno affirm'd all virtues were who promiscuously confounded them together yet so as Ch●ysippus hath explain'd that Stoical Doctrine That a man could not be truly Brave without the conduct of Prudence nor Prudent without attending to Justice nor Just without the regulation of Temperance So in like manner a man cannot be piously affected towards God without being honestly affected towards Men cannot express his Love towards the one in the instances belonging to him without shewing it towards the other in all points which concern them and he who pretends to the former And neglects the latter proclaims himself a liar The reason of this is plain and obvious because if I perform the first from a right principle out of conscience of my duty towards God requiring it the same principle will engage me to do the second because he demands that likewise And on the other side if the motive of my love to my fellow Creature man be his bearing the image of God I cannot but love and reverence that God who fashion'd him after his own likeness And as there is no dividing so there is no commuting of duties our zeal in one kind will not make attonement for our remisness in another our Piety for Injustice But tho'all the commands are inseparably conjoyn'd yet there is a closer and more indissoluble union between these two particular ones of ●earing God and the King by how much Kings are more lively expressions of God's Majesty and Power than ordinary