Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	france_n	king_n	prince_n	18,120	5	5.7862	4	true

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 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

comparisons I will only say Do We not see a King preserved from the same implacable enemy that has pursued him above these forty years but a much more formi●able enemy since he conceal'd his enmi●y than when he declared himself openly even by setting a price upon the Most Sacred Head. And David in his refl●ctions upon the dangers or deliverances of his life looks up to Heaven he acknowledges That the Race is not to the swift nor the Battel to the strong and tho it be added by Solomon that Time and chance happen to all things his meaning was that many things ●ook indeed like Chance tho guided by a hand of Providence to most unseen which yet was most visible to King David in the whole course of his Fortunes therefore he gives the Honour to God alone He thanks him not only for his own prosperous success●s but in behalf of All the Crown'd Heads in the world It is he that giveth victory ●nto Kings To the same great God of Heaven he ascribes their Preservation from so many Horrid Cons●iraties as while there is a Devil in Hell and so many of his Agents upon Earth in England will never cease to be carried on and when they are defeated or prevented it is ●e the King of Kings that delivers his Servant David or by parity of reason any other Sovereign Prince from the hurtful Sword. Now when David says It is God that giveth victory unto Kings it is to be understood virtually and implicitly univer●al he does not say that God always gives them victory We know it has been given against the Best of Kings to the Worst and most Ungrateful of all his Subjects But the meaning is that when ever th●se sacred Princes are so delivered as to be preserved from the Sword 't is by an extraordinary vigilance of the Divine Providence over them 't is God is their Guardian and not Man. And as too late experience teacheth no King is to put his trust in the number or the fortitude of his People so neither is any People to confide in the wisdom of their Heads or in the vastness of their Body to Oppose their Lawful Prince For God in his Good Time will make it appear that He governs the World and He will make Them feel his hand that Have Wrested or think to wrest the Scepter from Himor Them that hold it for Him. Whoever They are that use indirect unlawful means to raise or establish or but to S●cure Themselves They set up as it were for themselves without God in the World They take the certain course either to miscarry with their design Or if they do gain Their Point yet their success it self is a J●dgment upon Them Proportionable to the greatness of their Sin will be Their punishment which if It comes in this World is commonly fetch'd out of the very bowels of the Sin that deserv'd it and so as the hand of God is illustriously visible in it Such as will not trust in God as a Deliverer from any Dangers They fear but will take the Sword against Their Lawful Prince upon any pretence whatsoever Their Sen●ence is read in the words of our Blessed Saviour They that take the Sword shall perish by the Sword. As an humble Confidence of God's Protection over us if We resolve to live in his most holy fear is the most infallible course We can take to continue in safety so on the other side all Policy that swerves from the strict rule of Conscience does rather procure than pr●●ent extreme danger The men of Israel said unto Gideon that was in the time of the Judges Rule Thou over us both Thou and thy Son and thy Son's Son also By which they bind themselves and their posterity to be subject to him and his But how did they keep their Faith with him Much at the same rate as the unconstant multitude are wont to keep it As soon as G●deon is dead Abimelech his Son by a Co●●bine insinuates himself into them They fur●ish him with Money under hand wherewith he hires vain and light persons to follow him Multi quibus utile Bellum And with These he assassinates all the seventy legitimate Sons of his Father upon one stone yet the People have still that wicked partiality for him as to make him their King but how did this * And so is every Traytor for the blood of all that is spilt in the Rebellion shall lye upon their heads Murdrous Traytor and his A betters prosper Jotham the youngest Son of Gideon and the only Son that surviv'd the Massacre cryes as a Prophet from God against the Usurper and denounces that Fire shall come out of ●e Bramble so in his parable he calls that Ba●e Son and that this Fire shall devour their Cedars of Libanon Their Noblemen that raised or invi●ed him And we are told afterwards that the men of Sichem dealt treacherously with Abimelech as Those that have been once F●llow Tray●ors to their lawful King do s●l●om long continue faithful to one another What ●umul●s t●ere follow'd What Insurrections How the Fields were died with Gore and how much Blood ran down the Streets of their City you may read in that noble Story And all the evil of the men of Sichem did God render upon Their own heads and upon Them came the Curse of Jotham But because this ●istrusting of God and in stead of doing that which David presses so passionately O tarty Thou the Lord's leisure being ready to say with that impious Nobleman Why ●arry We for the Lord any longer Because this fatal Impatience seems to be now one of our national Sins I shall urge against the sad effects of it some such examples as shall be national and virtually a multitude of examples Zedekiah the King of Judah having absolutely submitted to the great King of Babylon ' ●is said he rebelled against King Nebuchadnezzar who had made him swear by God Therefore by the way The ●●st●●ing a lawful Prince to whom an Oath of Obedience ha●h once been take● tho he be an Heathen Prince as Nebuchad ezxar was is 〈◊〉 better than a down-right P●●●ury A wicked Rebellion So Jeremiah the poor despised Prophet of God implies it to be throughout his Prophecy But what if these were Perjur'd Rebels yet this was always their note concerning themselves The Temple of the Lord The Temple of the Lord are these i. e. They were the Godly they were the Saints just as the True Protestant The true Protestant is now the common Cry of Those who think that Title a good Apology a sufficient Plea to legitimate Perjury and Rebellion nay more he is sure to be call'd a Factor for Babylon as Jeremiah was that dares but call it Perjury and Rebellion But to return to my Story what became of that Rebellion I was relating That misguided easy Prince was utterly lost his very eyes were not left him but only so long as to see his Sons

Us as if he had said of tkis Kingdom as he did of Zion Psal 132. 14. This is my Rest for ever Here will I dwell for I have a delight therein And yet I may truly say but to our great shame that since the Creation of the Universe there never was such an Athestical Generation no not in the most dark in the most distant in the most infidel parts of the World as this Nation hath groaned under these late years And yet 't is observable tho' it be very strange that None among Us have pretended greater concernment for the Reformation than Those who have bid open defiance to all Religion whatsoever Men of the most profligate Reputation Open Drunkards profest Adul●●re●s Notorious Cheats Forsworn Rebells Impudent Lyars Persidious Hypocrites and but the other day Scoff●rs at God and at the very shew of Piety 'T is enough to move the Meekest the most Patient Man on Earth to consider what Foreheads of Steel and Adamant those Impious Wretches haue that coul● take the ●●nsidence Th●s to Gull and Impose upon the People by a seeming Zeal for Religion Especially when They are now up in Arms fighting for it in open Rebellion against the Example of our Saviour and the Precepts of the Gospell As far as I have observed the whole History of England doth not afford Us an Instance of God's Providence that can come any thing near that account which Rel●tes to our present Soveraign and his Royal Brother Deceased unless it be that single Story of King Alfred the great A Prince of that Learning Wisdom Clemency Sweetness of nature and other such excellent Virtues as really made him an honour and ornament to the Throne And yet that excellent Prince was once Reduc'd to those miserable straights partly by the Invasion of Enemies from abroad and partly through the Treachery of Rebels and Deserters at Home that he was Forc'd to put himself into the disguise once of a Common Soldier another time of an Herds-man and at last to abscond for a considerable time in the West in a poor Cottage among Woods and Moors a sad and wofull place for a Crown'd Head to Rest in And yet such was his Religious dependance upon God that tho' He was Forsaken by his Friends invioron'd with his Enemies and brought to those extreams and shameful necessities that his mother and himself were hardly able to subsist yet He doubted not but Providence w●uld one Day Restore Him to his just Grandieur And so it was that in that very mean Condition in that most obscure place he began the Recovery of his Fortunes There he began the Foundation of his Kingdom Raising it on still by degrees till in a little time he became the sole and absolute Monarch of this Nation and made it a most Flourishing Kingdom and gave many the most excellent Laws that We enjoy at this Hour or rather may so do when God shall Restore the King and we return to to Our Allegiance and Duties LONDON Printed for Samuel Keble at the Turks Head in Fleet-street Error Pag 2 line last Read their Shoulders POSTSCRIPT NOw Reader after Thou hast duly consider'd these Firm Doctrines of the Protestant Religion Tell me truly If thou canst expect ever to see One Rebel in Heaven or to meet even any of Those that do but wish prosperity to Rebellion in the Regions of Bliss Tell me if thou hast any dread of a Future Judgment If thou hast any value for thy Soul what Rewards will follow Thee what vengeance rather will pursue Thee if thou set up a God of thy own Fancy and hearken to the Oracles of Rebellion instead of Governing all thy Thoughts words and Actions by the precepts of the Gospel and after the meek example of the Blessed Jes●s Dost thou think one Murther enough to Damn an unrepenting Soul and Canst thou wish Success to those that take Arms against the King without Plunging thy self into the Guilt of every Man's Blood that is or shall be Spilt in such a Damnable Quarrel Canst thou Offer in Sacrifice thy will and affections as the Indians do their darling Children to the Devil to the Monstrous Idol of Rebellion and not be tainted with that Idolatry which will inevitably Damn thy Soul without a most speedy and the deepest Repentance Nay tell me if thou canst Repent If the Nature of thy Crime will admit of Repentance in thee when Lucifer was Damn'd because the Sin of his Rebellion was utterly incapable of that Grace which gives a true Repentance Fare-well These Sermons may be Printed Dublin Castle the 28th of July 1689. Patrick Clogher Thanksgiving Sermons Preached on the 9th of September 1683. Francis Lord Bishop of Ely pag. 37 John Fitz-william D. D. pag. 01 William Sherlock D. D. pag. 15 Paul Lathom Prebend of Sarum pag. 20 Benjamin Calamy D. D. pag. 25 William Bolton Scholmaster of the Charter-house pag. 30 John Price D. D. pag. 33 Charles Powel M. A. pag. 43 William Smith Prebend of Norwich pag. 47 Miles Barnes D. D. pag. 51 Henry Hesketh Minister of St. Hellens pag. 55 John Harrison D. D. pag. 58 Edward Pelling D. D. pag. 60 Luke Milbourne pag. 65 A Thanksgiving Sermon against Monmouth's Rebellion 29th July 1685. Edward Pelling D. D. pag. 68

images other men are The wise Man hath here mention'd them as one command and St. Peter too even while he useth two words for them Fear and Honour Fear God Honour the King for this honouring the King ● Pet. 2. 17. is the same act as fearing of him or expressive of it And Kings for their nearer and exacter resemblance of him are adorn'd with his title wear his name and have Psal 82. 6. Joh. 10. 34. Exod. 22. 28. his stile given them by Himself I have said Ye are Gods and again Thou shalt not ourse the Gods. From this strict alliance and union of these two commands arising out of the near resemblance between the persons God and the King and the Majesty of the one and Soveraignty of the other it is made as impossible to adore God and not revere the King who represents him as it is to honour the King and cast all the contumely we can upon his Lieutenants or Vice-Roys commission'd by him And of necessity it follows that Subjects withdrawing their Obedience from their * Such was and is James the Second Lawful Prince is a denying the Authority of God a shaking off His Government from his Shoulders a laying Him aside that he should not reign over t The people of England Them. They have not rejected Thee but Me that I should not reign over them 1 Sam. 9. 7. Treason against the King is a kind of Sacriledge a Revolt from Him an Apostacy from God a Resisting Him an Opposing God Rebelling against Him Fighting with God the * Is not this the case in England Setting up a counterfeit Prince against the True One an introducing a plurality of Godheads the Obeying of an Usurper Idolatry the slandering His Annointed and his Footsteps a Blaspheming God the blaming His Conduct a Quarrelling with Providence And as we cannot Fear God the Supreme Potentate without Honouring the Subordinate who bears His Image and Superscription so we cannot Honour this last as we should without Fearing the former as we ought We cannot revere the Copy of Divinity transcrib'd in the King without revering the Original the Deity front whom His power came any more than we can have a veneration for the picture of a man and none for his person We cannot be for maintaining the Prerogative while we are clipping the wings of his Power c. There is no bearing true Faith and Allegiance to our King when we do it not to our God no being loyal Subjects to the One while we are downright Traytors to the Other The reason of this is clear because the honouring and obeying our Prince should proceed from a Religion towards God a conscientious regard to his Authority exacting the payment of both these which if they do not they are false and spurious wanting the true and genuine Parent a right principle I mean for their production and must needs be * English Loyalty sickle and inconstant for not being grounded upon a sure and standing bottom So that when an Inviting Occasion offers of promoting our interest to greater advantage of serving our ambition with better success than by Honouring or Obeying our King or of Gratifying t Malecontents or disgusted Lords our Revenge of Wreaking our Malice then these are forgot and withdrawn Or last of all when by a declination in the state of affairs He is grown too weak to compel Us to render these Baxter's Holy Common Wealth Thes 137. then we not only deny the payment of them but justify it too Then maxims of humane Wisdom the most contrary to these precepts of the Divine are broach'd by Us. That the King is not God's Minister but the Peoples Servant and as theirs stands accountable to them for his misdemeanors That his Power being a Trust only from and for them is revokable at their pleasure and discretion and they may justly reseize it into their own hands and for their own behoof when they see it is not administred for their good That wicked and irreligious Princes and all are such whom They please to brand with those marks have actually forfeited their Crown and Dignity to them And then * Too lately in England Practices squar'd or rather deform'd by these enormous rules are set on foot too seditious Clubs and Cabals are erected Illegal Associations form'd and entred into Secret Conspiracies hatch'd next Open Insurrections raised against them and last of all Uillanous Assassinations c. A disdainfull pride swell'd Dathan Abiram and On Sons of Reuben and so of the eldest House to see that power Numb 16 8 13 14. lodg'd in Moses and Aaron's hands which by right of Primogeniture they imagin'd belong'd to them Ambition seduc'd Absolom the Peoples Guil. And Revenge for being 2. Sam. 15. removed from his great Charge and drove into Exile by Solomon inflam'd Jereboam into Rebellion under the 1 Kings 11. 28. 40. Reign of his Son. And every one of these either forsook God afore they did * such is the King. Their Lawfull G●vernours or Else Renounc'd them and disclaim'd him together The Seditious Reubenites were engag'd in a Schism against God at the same time as they were up in Mutiny against their Rulers joyn'd themselves to Corah a Levite who had Usurp'd the Priest's Office in Burning Incense before the Lord which appertain'd not to him Absolom had his hands imbrewed in 2 Sam. 13. 28. his Brother Amon's blood before he lifted them up against his Prince and Father and Jereb●am to 1 Kings 12. 27. 28. strengthen himself in his unjust acquisitions made a Change in the Worship to continue the rend in State by winding it He made a Rupture in Religion To defend his Rebellion he set up Idolatry two Calves at Dan and Bethel And to manifest that we fear God and honour the King We ought not to meddle with those that are given to Change And this * The Bishops We may do either by approving the Projects of t Lords Temporal Men Designing a Change or by actually endeavouring One our selves and the concerning our selves either way is unlawfull And first the approving a Change Renders Us as equally Guilty as if we had brought it about for it is consenting to a Crime which derives all the malignity of it upon * who has been to blame Us the External Commission of it being only the owning of that to the World which we had before perpetrated within our selves Cataline was not less a Conspirator and an Enemy to Rome when he sat in Consultation within its Walls by what methods and parties its frame and constitution were to be subverted than when he took the Feild and Usurping the Ensigns and Badges of Consulship he joyn'd with C. Mallius And a man may be as compleat a Rebell as he was without taking up Arms against the Government meerly by justifying the Lawfullness of so doing a Traytor † Why did not the