Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	king_n	kingdom_n	lord_n	18,878	5	4.5108	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47772	The blessing of Iudah explained, and applied to the present times, in a sermon preached at S. Maries, Oxford, March 27, 1644 : being the anniversary of His Majesties inauguration to his crowne ... : wherein by Henry Leslie ...	Leslie, Henry, 1580-1661.	1644 (1644)	Wing L1161; ESTC R21216	30,794	49

is his tabernacle In Salem that is where Peace is for so the Fathers read it In pace fastus est locus ejus But where division and discord is there God can have no Tabernacle And therefore the Brethren of the Separation in their present Schisme and Rebellion are not lead by the Spirit of God who is love it selfe Galath 5.20 but by the lusts of the flesh ingendring hatred variance emulations wrath strife seditions heresies envyings These as they are not Iudahs People so neither are they Gods I have now done with my Text for the time will not permit me to speake of the other two Petitions but the Service of this day and your expectation doe require that I say something by way of application This day was this Scripture fulfilled in your eares Luk. 4.21 for upon this day full nineteene yeares agoe Almightie God brought Iudah unto his people he set our gracious Soveraigne that now is upon the throne of his Father which unto us was no small blessing if we had knowne our owne happinesse For to have a King though he be none of the best is a great blessing unto a Land Moses tells us Num. 27.16 17. that unlesse God set a man over the Congregation which may goe out and in before them the Congregation of the Lord will be as Sheep without a Sheepheard And we are often told in the Book of Iudges that when there was no King in Israell every man did that which was right in his owne eyes Experience also hath taught all men that tyrannie is nothing so bad as Anarchie Saul was no good King yet his advancement was counted a great favour unto the people for of it Samuel said 1. Sam. 12.24 Consider how great things the Lord hath done for you By his government they reaped divers benefits for he saved them often from their Enemies Saul did slay his Thousands 1. Sam. 18.7 C. 28. 9. C. 22. 7. he destroyed the Sorcerers out of the Land he gave them Fields and Vineyards he made them Captaines over Thousands and over Hundreds insomuch that after his death David ascribed all their wealth unto him saying Ye daughters of Israell 2. Sam. 9.24 weep for Saul which cloathed you in scarlet with pleasures and hanged Ornaments of gold upon your apparell Such benefits came by the government of a Tyrant but when they had no King at all all manner of evill did ensue Whence came it that the People in the wildernesse did worship the golden Calfe but that Moses their Prince and keeper of Religion was absent and Aaron the Priest was too weake to withstand the importunity of the People and whence was it that a little after they were seated in the land of promise the state of Religion became so corrupt and all manner of iniquity so to abound that it is often said in the book of Iudges the Children of Israel did wickedly in the sight of the lord the cause appeareth plainly in the text Ioshua their godly Prince was dead and either they had no cheif Governor or at least not one armed with sufficient power to restrain them for it is said they would not obey their Iudges Iud. 2.17 but went a whoring after other Gods So it came to passe that every man did what seemed good in his owne eyes And so it will ever be when there is not authority strong enough to controule our unruly desires therefore the want of a King is threatned as the greatest of judgments Hos 3.4 the children of Israell shall abide many daies without a King and without a Prince and without a Sacrifice Certainly these were miserable dayes in which there were neither justice nor religion But if there be a King set upon the throne of power his feare will restrain the wicked as Solomon saith Prov. 20.8 A king that sitteth in the throne of judgment chaseth away all evill with his eyes And vers 26. A wise king scattereth the wicked and causeth the wheele to turne over them So that upon the King depends the safety of the people and therefore in the book of Iudges the cheife governor whom God raised up is still called a Saviour because by him God did procure the Salvation of the people The Scripture useth this as a motive to pray for the King Ps 20.10 Lord save thou the King then followeth the reason he answer us in the day we call For that I take to be the true reading of the text In the Ps 144. at the 10. vers there is a thanksgiving for the deliverance of Kings it is he that giveth deliverance to Kings at the 11. vers there is a prayer for King Davids safety Rescue me and deliver me from the hand of strange children and in the verses following he sheweth what great good commeth unto all from his safety that our sonnes may be as Plants Our daughters as the corner stones that our garners may be full c. Eight temporall blessings they be in all yea that which is above all the rest is added in the conclusion Blessed are the people whose God is Iehova for even that too that the Lord be our God that the true religion and worship of God be preserved amongst us doth in a great part depend upon the King But some will say though these blessings come by such a King as David and we are to pray for him yet not for every King yes for every King the Jewes in captivity were commanded to pray for the King of Babel 1. Tim. 2.1 2. and St Paul at that time when Kings were none of the best injoyned us to pray for them and the reason which he useth sheweth that upon their safety doth depend the safety of the people Therefore for Kings that under them we may lead a peaceable life in all Godlinesse and honesty as if he should say if the King be safe the peace will be safe by peace commeth the knowledge of God from the knowledge of God a Godly and honest life Thus to have a King is a blessing unto a Land but to have a good King is the greatest blessing which God can vouchsafe unto a Kingdome And such a King hath God given us He hath not dealt so with any other Nation nor yet with this Nation at other times When God set him over us it might have been said of England as the Queen of Sheba said of Israel when Solomon was King 1. Kings 10.9 Because the Lord loved Israel therefore made he him King to doe Iudgement and Iustice Here I need not to feare the aspersion of flattery for he who flatters the King can expect no reward there is indeed on the other side a reward for Traitors and Libellors and therefore flatterers now speak against the King not for him they blaspheam the Lord and his anoynted And truth never stands more in need of an advocate then when it is spoken against Give me leave therefore out of

Priest No man can say that the People had any power to anoint or make a Priest Heb. 5.4 For no man taketh upon him this honour but he that is called of God as was Aaron God having called Aaron to that high Ministration settled the Priesthood in his Line so that afterward they did succeed by Birth-right so that albeit the People are said to anoint Zadock to be Priest yet they did no more but receive him being anointed and acknowledge his just Right and Title unto the Priesthood As they anointed the Priest so they anointed the King and in that sense that they are said to anoint the King in the same sense and in no other are they said to make the King because of their publique acknowledgement of his Right and Title This sense is not unusuall in Scripture for the Apostle saith The Saints shall iudge the world 1. Cor. 6.2 now the Saints cannot be said to judge the world in any other sense but because they shall approve of the righteous sentence pronounced by Christ as the Saints judge the world so do the people make the King namely in regard of their declaration approbation and acceptation To make this yet more evident and that all men may see what power or rather what no power the People have in making of a King we shall distinguish three things which in themselves are distinct the designation of the person to be King the collation of the regall power and the solemne declaration and signification of his power place and dignity This last belongs unto the People but it is onely a ceremony 2. King 9. of no absolute necessity for we know that Iehu being anointed by a Prophet in a most secret manner immediately took upon him the Office of a King without ever craving any further consent or approbation from the People And I pray you what solemnity was used at the Coronation of King Iames in Scotland for he was crowned in the cradle and by a People who had profanely banished all manner of ceremonies I know it is very meet that there should be a solemnity used at the Kings Coronation but it is onely a Ceremony and such a Ceremony as doth not any thing onely it declareth what is done the King was King before it as much as he is after it onely by it he is declared to be what he was before and what he should have been still though he had not been so declared for you must thinke that the People at the Coronation have no power to reject or refuse him who is the lawfull Heire of the Crown he claimes no Title from his Coronation but from his Birth-right When Watson and Clerke conspired against King Iames in the beginning of his Reigne here at their Arraignment they pleaded it was no Treason because the King was not Crowned but the learned Iudges told them that in England there is no inter-regnum for the King never dieth and that the Coronation is but a Ceremony to shew the King unto the People The time was when the Pope was master of the Ceremony the Emperours being crowned by him and as he was master of the Ceremony he did claime to be master of the substance too and that they held their Crowne of him but the Emperours were not so simple as to believe that for we reade that Pope Adrian having written unto the Emperour Fredericke That he had willingly bestowed upon him the royall Crowne of the Empire and the Emperour being offended at the Popes sawcinesse the Pope corrected himselfe in his second Letters after this manner J wrote that I willingly bestowed upon you the royall Crowne meaning onely that I set it upon your head or Crowned you with it So that from this Ceremony of the Coronation or publique Inauguration no claime will grow either to the Pope or to the People to dispose of the Kings Crowne In the next place we are to consider of the designation of the Person to be King and to whom that belongeth The designation of the Person to be King over the Iewes God reserved unto himselfe saying Thou shalt in any wise set him King over thee whom the Lord thy God shalt choose And the People knew this very well otherwise when they were in that mad fit to have a King over them like other Nations the Lord their God being their King even in regard of immediate administration it is not likely that they would have gone to Samuel and desired him to give them a King but as their fathers in the wildernesse called one another saying Num. 14.4 Let us make us a guide to bring us backe into Aegypt So would they have said Let us make us a King that we may be like unto other Nations yet they did not so but went unto Samuel that he as a Prophet and Interpreter of Gods will might do that which they knew they themselves could not do That the Kings of the Iewes were of Gods owne choice is acknowledged not onely by the Iesuits but also by Buquanan but they thinke that other kings are not so and it cannot be denied but that in elective kingdomes the designation of the person is by the People and so we finde that some kings have been chosen by the Senate others by the Souldiers others by the body of the People others by Lots some have made themselves kings by force hewing out a way to the Throne by the Sword and yet in all these actions God is the Pilot and supreme Directer men are onely instruments and secondary agents If a King be chosen by voyces we know that God hath the hearts of all men in his hand and inclines them which way they shall give their voice if a King be chosen by Lots Solomon tells us The lot is cast into the lap Prov. 16.73 Psal 44.6 20.7 Prov. 11.31 2. Chron. 20.15 but the whole disposing thereof is of the Lord if a King come in by Conquest we are told by David by Solomon by Iehosaphat That it is neither sword nor bow it is neither chariot nor horse it is neither multitude nor valour of an host will serve but that the battaile is Gods and he giveth the victory But when a King comes to his Crown by lawfull Succession as here with us I do not see what the People can pretend for it is God who gives children he makes heires as in a private family so in a kingdome and it is his blessing that doth perpetuate that happy Line So that which way soever a King comes to his Crowne we must confesse with the Fathers of the Councell of Paris Non actu non voto Lib. c. 5. neque brachio fortitudinis humanae sed occulto judicio dispositionis divinae regnum confertur terrenum An earthly Crowne is not obtained by any humane act or endeavour nor by the arme of flesh but by the secret disposing of the over-ruling providence of God In the last place we