Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	england_n	king_n	procure_v	2,367	5	9.8198	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89341	The necessity of Christian subjection. Demonstrated, and proved by the doctrine of Christ, and the Apostles; the practice of primitive Christians, the rules of religion, cases of conscience, and consent of latter orthodox divines, that the power of the King is not of humane, but of divine right; and that God onely is the efficient cause thereof. Whereunto is added, an appendix of all the chief objections that malice it selfe could lay upon His Majestie, with a full answer to every particular objection. Also a tract intituled, Christus Dei, wherein is proved that our Soveraign Lord the King is not onely major singulis, but major universis.	Morton, Thomas, 1564-1659.; Jones, John, d. 1600.	1643 (1643)	Wing M2844; Thomason E62_18; Thomason E93_11; ESTC R571	28,546	41

setting foot upon the earth actually invested with Monarchicall government ver 27.28 That government being indeed the speciall forme Boet. de unit uno Apoc. 4.11 Rom. 11.36 whereby he could resemble the image of God who is in Heaven as he made him upon Earth the sole unequalled Monarch from whom alone Quicquid est ab uno est est id quod est and therefore he is worthy to receive glory and honour and power for of him and for him and through him are all things Nor was it his intention that hee should onely governe the Beasts already created But also he made him to be the Monarch And confirmed his Authority Iure naturali Potestate patrià over all mankinde T●eophil l. 2. Chrysost Hom. 34. in 1 Co● which should be propagated after him who as the Angels and those of Heaven had their beginning from God by Creation and therefore were subject to him so all the Armies upon earth were to deduce their off-spring from that one Adam by Generation and so to owe to him subjection whereas had not God intended to have Principality depended onely upon his own institution and not upon the subordinate Nobles nor the multitudes of popular election It had beene as easie for him to have Created a Company a Colony a Countrey a Nation a World of men upon earth with his own faciamus As it was and as he did so many Legions of Angels in the Heavens that so out of those choice Colonies themselves might have made choice of a Commander But he who found the Heavens not free from mutiny when he produced a multitude of inhabitants there although all were his off-spring Apoc. 12. would not give the least colour to contention for superiority or equality nor pretext of disobedience against his Monarch upon earth whilst he suffers no Subject to be set by him but such as owed the Subjection and duty of a Sonne in Descending from him Thereby teaching all posterity how the power of a Prince over his Subjects is and ought to bee acknowledged as naturall as the power of a Father is over his sonne yea and also thereby signifying That as Naturally there can bee but one Father of one Childe Theophil Chrysost ubi supr So Politiquely there should be but one Prince and Monarch of one People and Nation Whereupon God did not create two men no nor Eve but out of the rib of Adam that so from them all others should issue and they might rule promiscuously or that each of them should rule such as would make choice to be under his government rather then under the others Gen 10.9 10. although perhaps propagated of the other Nor that the mightiest Hunter he that could get most should governe most as afterwards it fell out in the degenerating dayes of Nymrod But he created onely one Dan. Aphoas Polit p. 402. 24. thereby to intimate How far Monarchicall government is to be preferred before any other Aristocraticall Democraticall Oligarchicall or the like This and this alone of man on earth being an Idea or resemblance of Gods government in Heaven and we pray daily that his will may bee done on earth as it is in heaven And how can it be so if we reject or resist that forme of government Marth 6.10 As also thereby he implies that all other formes of government are against the course of nature different from the patterne of heaven diverse from divine institution and indeed punishments rather then blest governments If they be compared with Monarchie Which made the wisest of Kings affirme that many Princes are imposed for the transgression of a Land But that Realme onely indures long which is ruled by one man of understanding and knowledge Prov. 28.2 Which Doctrine seemes to bee squared to Gods own practice throughout all ages whensoever he designed any government over his people the Jews after they were taken notice of for his peculiar although for a long time he retained the royall supreame Title of King to himselfe during which time 1 Sam. 8. he oft times immediately delivered his Regall mandates by Urlm Thummim Visions Oracles Prophesies c. Yet hee appointed one Supreme Vicegerent over them and not many for as for the Sanhedrine they were but as Moses or the High priests Privie Councell Or as delegated Judges because of the multiplicity of businesses One I say and not many Judg. c. 10 c. 15. witnesse Moses 40. yeares betwixt Egypt and Canaan Ioshua neere 60. yeeres settling them in Canaan after them Iudah after him Othniell then Ehud then Shamgar then Deborah then Gideon then Tolah then Iair then Iephthah then Sampson But never above one at one time And how lamentable the times were when there was not one Supreame but the multitude tooke power into their own hands that hideous story of the licentious Danites Judg. 19 20. and the ravished Levites wife and the revenge of one upon another may serve to astonish all posterity and affright them from affecting Anarchie yea when God after that he had in mercie looked upon their misery sent them new Judges Holy and Samuel successively and they not therewith satisfied would have a King like other Nations he doth not set several Kings over them 2 Sam. 8.5 Josh 12. as Ioshua found 31. over the land at their enterance but hee appointed them onely one King 1 Sam. 8.22 As being safest for his people best resembling his government and most agreeable to his Ordinance Wherefore wee must needes bee subject to such form of government for it is the Ordinance of God Oh! how much therefore are those too blame who goe about to alter this forme of government and to introduce a new deformed device of their own ambitious invention wherein they are not agreed whether they shall be stiled 1. The States of England as some of their Preachers forgetting the King in their praiers have sycophantically phrased them 2. Or whether they shall be entituled The perpetuall Senate or Assessours of the kingdom as some have endeavoured to derive their stile as the Impresse of a Republick 3. Or whether they shall be dignified with the Princely Attribute of Gentlemen of the Crowne of England to which should be annexed the power of electing their King although hereditary as some of themselves have ambitiously expressed their affectation in assimilation to that of Poland onely to the end that themselves might be sharers in Supremacy A Government which admitting a Monarch whom yet they dare not deny is neither Monarchie Aristocracy Democracy nor Oligarchie and Anarchie I dare say they would not have it intituled A Government which if Aristotle himself were to sit in Councel at their close Committees he could not yet resolve what to cal it a government never grounded on the Ordinance of God nor practised in any established Common-weale And what fearfull effects must necessarily follow it Besides that it is to conjecture when

conservationem Iustitiae For a fatherly reformation of offendors a loveing protection of the obedient and the preservation of Justice for both Yet we must consider and confesse that Ad utilitatem Gentilium terrenum Regnum positum est à Deo non à Diabolo qui nunquam omnino quietus est Imo qui nec ipsas quidem gentes vult in tranquill● agere ut timentes regnum humanum Earthly Kingdomes are erected by God not by the Divel who as he is never quiet himself so would he not have the people live in peace as appeares by his late practices which government is the meanes to procure and preserve preventing men from devouring those that are more righteous then themselves Hab. 1.13.14 And for being like the fishes of the Sea or the creeping things who have no Ruler over them for Per legum positiones repercutiant multiplicem gentilium injustitiam Kings and Princes by their Laws restraine and bridle the fury and violence of our naturall corruptions yea and the worst of Princes is never worse then Quemadmodum populi digni sunt Dei justo judicio in omnibus aliqualiter superveniente Iren. l. 5. c. 24. such as the people have provoked God to set to afflict them whose just judgement alwayes interposeth it self in such weighty cases Although sometimes we know it not oft-times we will not acknowledge it which being so may oblige every one of us to be subject to all powers of all qualities conditions dispositions tempers religions under whom the Lord hath placed us Sive 1. Nutriciis sive 2. Hypocritis sive 3. Haereticis sive 4. Tyrannis Whether they be noursing fathers for whom we must praise God or dissembling Hypocrites or obstinate Heretickes or bloudy Tyrants for all which we must pray to God Whatsoever Sanders Allen Stapleton Parsons Mariana Boucherius Santarellus c. on the Romish part And Knoxe Buchanan Gilbey Goodman and Daneus on the other extreame have formerly taught Calderwood hath followed and some too fiery spirits of late have seditiously and scandalously put in practice of whom I may say in the Apostles language 1. Tim. 6.3 4 5. If any man teach otherwise then what I have affirmed he consenteth not to the wholsome words of our Lord Jesus Christ and to the Doctrine which is according to godlinesse but is puffed up knoweth nothing as he ought to know but doateth about questions and strife of words whereof commeth envy strife railings evil surmiseings froward disputations of men of corrupt mindes and destitute of the truth which think that gaine is godlinesse howsoever they pretend godlinesse rather then gaine from such separate thy selfe For howsoever we must performe active obedience to such Princes onely so far as lawfully we may Calv. Bez. Marl. Roloc. Genev. usque adaras so long as Cum Deo non comparabuntur Scorpias they are not set in competition with God Tertul. Yet we must performe passive obedience and absolute subjection suffering without resistance Act. 4.19 being subject without rebellion even if they should command the most unjust superstitious idolatrous prophane or irreligious things which can be imagined yet I say we must not rebell unlesse we will renounce Christianity Gloss inte●lin but we must let this be Probatio subjectionis the touch-stone of our subjection even our patient and constant sufferings For Quae passos Apostolos scimus manifesta est Doctrina Tertul. ubi s●pr The truth of this Doctrine is sealed by the Apostles sufferings who indured of Heathen Princes and for not renouncing Christianity Carceres Vincula Flagella Saxa Gladios Impetus Indaeorum Coetus Nationum Tribunorum Elogia Regum auditoria Proconsulum Tribunalia Caesaris nomen interpretem non habent Imprisonment Bonds Stripes Stoning Wounds Violence of the Jews Conventing before the Gentiles Questioning in the Courts of Tribunes Examinations and Answers before Kings Arraignments at the Tribunals of Proconsuls yea and could not find an Appeale to the Emperour any protection for their innocencie yet they not onely submitted themselves and possessed their own soules with patience but also taught all pious people so to doe as here our Apostle makes it apparent and Titus 3.1 2. presseth it to all posterity Put them in remembrance for indeed we are too apt to forget that they be subject to the Principalities Powers and that they be obedient ready to every good work that they speak evill of no man His Majesties Declaration ubi supra much lesse of Princes and Prelates as some of late have done That they be no fighters much lesse Armed Rebels but soft lowly gentle shewing all meeknesse to all men much more to Rulers yea and such effect did this Doctrine produce that Sanguis Martyrem semen Ecclesiae Cypr. The blood of the Martyrs was the seed of the Church The bloud not the sword that were too Turkish And however Circa majestatem Imperatoris infamemur Tert. ad Scap. l. 2. They were slandred as disloyall to the Emperour yet Nunquam Albiniani vel Nigriani vel Cassiani inveniri potuerunt Christiani Never any Nigrian who made Religion the stalking-horse for Rebellion Nor never any Cassian who assaulted his Soveraign by Assassination could be found amongst the Christians Christianus nullus est hostis nimirum Imperatoris quem sciens à Deo suo constitui necesse est ut ipsum diligat revereatur honoret salvum velit cum toto Romano Imperio quousque seculum stabit tam diu enim stabit Colimus ergo Imperatorem sic quomodo nobis licet ipsi expedit ut hominem à Deo secundum quicquid est à Deo consecutum solo Deo minorem For no true Christian can be an enemie to his King or Emperour whom he knows to be placed over him by God and therefore upon necessity must love him reverence him honour him pray for him and desire and indeavour his safety as the safety of the Kingdome as being next to God lesser onely then God and endowed with the power which he hath from God over all the men in his Dominions Hereupon was it that the Christians fought so many valiant battels and obtained so many glorious victories even for Heathen and persecuting Emperours yea even for Iulian the Apostata himselfe but never did they fight any battel pitched any Field arrayed any Army armed any Legions or so much as entred into consultation against their Emperour And thus you see Qualibus to what manner of Princes we must be subject And I think all will willingly conclude Si parendum est magistratui prophano certè multo magis obedire oportet Sancto Christiano In Matth. 22.21 Bez. If Heathens were thus obeyed much more should Christians If persecuting much more pious Princes such as our Gracious Soveraigne whose clemencie may challenge our love as wel as his power command our duty whom God preserve and prosper long over us