Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	power_n	regal_a	2,103	5	11.1413	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94767	Obedience perpetually due to kings, because the kingly power is inseparable from the one kings person. Delivered in a sermon to Mr. Peter Gunning's congregation in Exeter Chappel, near the Savoy, on the appointed Thanksgiving-day, June 28. 1660. By William Towers, Batchelor in Divinity, and curate at Upton near Northampton.	Towers, William, 1617?-1666.	1660 (1660)	Wing T1960; Thomason E1040_6; ESTC R207897	13,616	23

designe to exasperate my King in whom as in my God I most of all love the Prerogative of mercy the Kinglynesse and eminency of that over and above all his other workes and Titles against any of my deare Countreymen but to undeceive all of these that in the words of our Royall Sovereigne no such mistakes and misunderstandings misunderstandings even of Scripture it self may at any time hereafter produce and contribute to such miserable inconveniencies which were not intended heretofore that there may not any more be pilaminantia pilis the very same pila to the very same pilis my purpose of inoffensivenesse and charity makes me the lesse to dread the preparing of any of them to a litigious way against me to whom I speake of peace and for peace upon whom But I must not forget to attempt Scriptural reasons too for the individuality of the Rule from the Ruler of the regall Power from the King What else is there that essentiates a King into the very being of a King but Power to protect innocence to c●astise offences without which power he is no longer a King but reduced into a private Person so that of necessity a King must have this power whilst he is a King that is so long as he lives Besides this As in hereditary Kingdoms nothing can possibly pretend to a regall Power without a King unlesse perhaps with some Calvinisticall some fortasse-colour the Inferior Magistrates or most certainely with no colour at all unlesse a bloody one the longest and sharpest Sword to void that best apparence of Title so far as it belongs to a Clergy-cognizance by the word of God And miserable were it for us 1 Cor. 9.16 if as there is a woe upon us if we do not Preach the Gospell a woe from God so there shall be a woe from man upon us if we do preach this part of the Gospel if when God shall say to any of us Church-men when I say to the wicked thou shalt surely dye as he hath said unto us Rom. 13. The wicked resister shall dye and dye again dye the second death dye and be damned 't is a fearefull saying but 't is God's own and thou givest him not warning to save his life he shall dye in his iniquity but his blood will I require at thy hands Ezek. 3.18 If God hath not enough furnishr us in his word to know what that wickednesse is which kils a wicked man what that resistance is which damnes a resister since in his word he commands us to warne them of it and threatens to require their blood of us if notwithstanding all this man shall forbid us to warn him and threaten to require our own blood at our hands at our necks at least the blood of our livelyhood for having warned him I must say it againe we churchmen are in this life of all men most miserable I say to void that fairest colour that best pretence that likest unlike face to the Kings I would argue thus I would assigne the greatest honour imaginable to the rise and origination of the just Authority of those inferior Magistrates I would own their power transmitted to them not only from their King but from his King too I would obey and preach obedience to their lawfull commands not only in the King's name but in God's name too I would give them Scripture for all I say that of the Holy Ghost by S. Peter 1.2.13 submit your selves to every Ordinance of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords sake I would presume every Christian subordinate Governour would put up his claime so high and wave any inferior priviledge which mans law can ascribe unto him in compare with so Heavenly a title since by the other his authority will onely reach to those two things which came out of the earth body and estate thin dust and thick clay but the Soule will escape all his Jurisdicttion by this he confines the minde he ties he bindes up he obliges the very Conscience and is not this a much nobler Domination over Immortals than that which like the brutish soveraignity of the Lion over beastes and the Eagle over birds and the Dolphin over fishes is only conversant about a rheumatick body a heape crowded together of skin and flesh and blood and bones When he hath thus viewed how glorious his sway is and taken pleasure in the Heavenlynesse of his Title I would next request him to search through to the bottome of that verse and to the first halfe of the next submit your selves to every Ordinance of man for the Lord's sake whether it be to King as Supreame or unto Governours as unto them that are sent by him I would now aske if it can be presumed in reason that any one would send and Authorize another to do prejudice and unkindenesse to himself I would crave leave to aske on whether any Governour is in the Scripture sense presumed to be sent by the King to such a purpose when the Governour indeed saies I and the King himselfe saies no O let us not nodum in scirpo enigmatize the simplicity of the Gospel make plaine and evident Scripture difficult to be understood I would lastly beseech him not to chang that safest Title to his Authority which God gives for a Humane one because God's Title places him beneath a King and considers him in that Formality as below him nor to exceed that Title by a humane one nor to be angry at these instructions drawne out of Holy writ and set before him out of my tender regard to the undamnation to the safety of his Soule that he would not indanger my body because I take care what lies in my slender skill and large affection not to hazard his Soule liberare animam liherare animas to free both his Soul and mine conscionably to free my own soule and both Religiously and Respectfully his that he and all of them would be what they are in the highest of their delegated Authority highly loyall to that Supremacy which is higher than they that they would do what they have promised increase the honour and greatness of that Supremacy moved thereunto because which is the next point the King is invested with that Supremacy by God The King's Power is from God All power is so Rom. 13.1 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all lawfull Power not all not any instrusion into the chaire of State Vsurpation of the Princely Throne he that layes violent hands upon a Scepter that with a stiffe necke thrusts his proud head undera Diadem that girds his own side with his Royall master's Sword though he hath much strength he hath no power or if a power of force none at all of Authority and if all lawfull though inferiour Power is from God the Regall much more inferiour Power is subordinate to the King 's it comes from God and from man Kingly Power is derived from God onely how will it mis-beseem any people's

mouth when they have the largest commission in their hand and the Richest Purple upon their backe when their Authority is as high and as full as they are capable to hold it that if it be Higher it will stretch and disjoint them if it be fuller it will swell and burst them to dare to say by us Kings reigne to unking the King even whilst they King him and to Deify themselves whilst they King and unking the King O 't is too Heavenly a style to be ever spoke by man so that he must let that saying alone for ever Therefore hath the King his Authority from God from God only and not at all from man because whoever confers ●uthority must be Superiour to him whom he thus Dignifies the King as Supreame over all the collective all too may indulge a lawfull subordinate power to whom he please None of the People can do this backe to the King because the King is Supreame and to be Supreame is to have none above him none equall to him none upon earth none but that God which gave him all the Authority he hath that the King is Supreame what ever the Sword of man writes in letters of blood against it take his word for it who made him so even Gods 1 Pet. 2.13 whatever you can name the biggest Authority in the land besides still the King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above it be it what it will unlesse there can be such an Authority over Kings found out which is an Authority over Scripture too and may have leave to blot out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Peter to pull that Jewell out of the Kings Crowne which sets up the King above all the people can neither make nor unmake a King neither impose upon him whilst he sits on the Throne nor depose him from off it both these are God's Prerogative 't is he that taketh down one and setteth up another 't is he and not the People which sets up a King From these and the like frequent claims of God of his singular Sovereignty over Princes that their having of Dominions is as much his Gift as their being Men their having flesh and blood is his workmanship from these it is that the Greek and Latine Fathers derive from one Fountain the Princes Power and Manhood Take that famous passage in Tertullian knowne by all and lately cited by an Honorable because Loyal Member Inde Imperator est unde est Homo and that of Theodoret which deserves to be equally famous but that it was writ 200 years after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the same rich sence in the like scarcity of words De Provid Orat. 1. that God which gave him his being made a Man of him at his birth gave him his Crown made a King of him at the last King's death and so much power does God exert in making Kings the Rulers of the Earth as he did in creating a World for Man God spake and it came to passe the World was made Gen. 1. Dixi I have said it and ye are Gods Psal 82. When one Rules whom God judges an unfit King when many take this power to themselves or when the King whom God hath chose is remov'd out of sight gone a far off in the two former cases God will prepare him a King in the last God will finde him out a King fetch him home and set him upon the Throne See all these shaddow'd out to us by Scripture For the first when the Tyrant Saul had incur'd the displeasure of the universal King the Lord said unto Samuel I have provided me a King 1 Sam. 16.1 Eliab was set before him vers 6. but the Lord refused him vers 7. Abinadab next neither hath the Lord chosen this ver 8. Shammah after him neither hath the Lord chosen this vers 9. What if I call these three by three other names the rejected Oliver the pulled downe Richard and the diasppointed John For the second a kind of Committee a Juncto of them at least seven together are set before Samuel but the Lord hath not chosen these vers 10. What if I should resemble on and tell you that as the Juncto took upon them to Govern the Kingdome so about seven of them undertook 't was underhand-dealing all of it to Rule the Juncto David was not there when there were so many Candidates for the Crown he was toiling abroad as misdeem'd fitter for drudgery than the Throne and therefore for the last Send and fetch him home saies Samuel for we will not sit down no ease no rest to be hop'd for by us till he come hither vers 11. David is fetch'd home and the Lord said Arise stand up before the King annoint him for this is he vers 12. Est pulchrum monstrari à Numine Dicior hic est 't is the word of God the Lord said and 't is the deed of the Lord to make a King the Lord said annoint a King whilst he lives will wear that Name The Lords Annointed God seeks him before he is brought home I have found David my servant Psal 89.20 God owns him when he is come home this is he and after he is establish'd 't was I that took thee from following the Ewes from being follow'd by Wolves to be Ruler over my People 2 Sam. 7.8 My People 't were well to mark that God provides us a King when we obey him God owns us when we revolt from the King we do so from God too we cancel our Relation to Heaven we make a forfeiture of being the People of God 't is as if God should say whilst they are mine they will be true to thee get thee to thy Throne and take this comfort with thee they will not be Traytors to their King til they rebel against their God thy God will suffer with thee nor canst thou be rejected by them till they have first cast me off whoever else of the willing unfascinated people sought thee 't was I that found thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the voice of Joy if we rejoice now God himself is our pattern We see from whom the King hath his power from GOD see we next the Devilish sin of them that oppose it the Curse of God upon them that set up another a false Authority against it 5. The sin first The more wicked every man is could the Heathen say Eo difficilius Rectorem patitur so much the apter to rebel and this Rebellion is the height of wickednesse the exceeding sinfulnesse of sin 't is not an Enemy alone but a Son of Wickednesse that afflicts a King he is call'd by both names in the same verse and by the wicked name as the worst name last Psal 89.22 He is the Son of wickednesse of all manner of wickednesse of sin in the Arabick which includes all of ungodlinesse in the Chaldee of unrighteousnesse in the Hebrew which specifies all Let such a Complex sin such a universal guilt affright the whole Land out of any thoughts of Treason but those onely which abhor it On the other side 't is not onely a Well-willer a Friend but a Holy man a Righteous person which relieves succours obeyes an oppressed injur'd King but his Enemy that Opposer of Royalty does not onely perpetrate all the fore-nam'd Accumulative wickednesse but is stil'd by the Holy Ghost the very Son of it as being so egregiously sinfull Vt vel ex ipsa Iniquitate vel ad eam natus videatur that himselfe may say to Iniquity Thou art my Father and that others may say of him He was born to sin If the being unholy will not correct a Rebel into a Subject try we if the being unsafe will not do it Resisting Traytors shall receive damnation Rom. 13.2 Fly Rebellion therefore as thou wouldest escape Hell Alas what is hanging and drawing and quartering a great torment for a few hours and yet a Torment onely upon the Body communicated no further than to the sensitive faculty of the Soul a lasting shame too to all posteritie But the dead man will not heare what the surviving talke of him Such poor shifts as these do surpriz'd obstinate Traytors make use of to evade the disgrace to asswage the pain and to collude with both But indeed if thou wouldst not be tortured and disgrac'd for ever and desparately sensible of it all the while if thou wouldest not be plung'd into Isaiah's everlasting burnings if thou wouldst not burne in an immaterial fire and a more scorching brimstone than thou yet ever sawest such a subtle and piercing fire such a diving and soking brimstone as will wrap themselves round about thy immaterial Soule and penetrate quite through the most reserved and spirituall faculty of it and set the Soule and all the powers of it on fire for ever a fire so hot as that our very Bon-fires nay even that which will one day set the whole World on fire are cold to it a fire so unquenchable as that ten thousand Seas will never be able to put it out nay will be both Fuel and Bellows to kindle it the more a fire in which thou shalt for ever weep because of the insufferable smart of it and every tear of thine shall be a tear of Oyle to increase that fire If thou wouldst escape all these intolerable and many more unspeakable Plagues learne this short Lesson so short and sweet that it may be quickly learn'd and easily said and done Be true to thy Prince else without deep Repentance all this damuation thou shalt receive I dare not trespasse upon more of your patience to attempt one word upon the second General Observe we our Duties in the first General be we obedient to God in our Loyaltie to the King that loyal obedience will be the best sacrifice of Praise the most acceptable Thanksgiving to God the occasion of the greatest joy to man immaginable To which GOD let every Man joyn with me in ascribing all Kingdome even this also all Power and Glory all Praise and Thansgivings for the KING and KINGDOME and for all other his blessings for ever and ever Amen FINIS

then begin to be a Lord and to have servants when his creatures began to be for saith he before the creation t is said God said and God saw and God created nor is he styled Lord thoroughout that whole first chap. of Genesis but in the second chap. after the creation in every verse almost he hath this addition of title the Lord God which opinion of his as very probable the School follows and concludes true I list not doubt with St. Austin nor affirme with Tertullian nor conclude with the School The contrary to their conclusion may safely be held upon this ground because all creatures before they had a being were subject to God's command as their Lord even before they were he bade them be he spake and it was done Psal 33.9 Rom. 4.17 and he calleth those things which be not as though they were To determine the question in one word God is a Lord from everlasting having had power to create from and before all eternity God hath been a Lord in time in regard of the actuall obedience of his creatures The King 's late case aright he had a just power to command us all even then when too many revolted from him even then when he received no other tribute but that of prayers even then when he was a Foreigner amongst subjects none of his I have said yee are God's even in this also whilst your Subjects are as it were unmade Gods without them and Lords with them over them be this the Kings comfort when he reflects upon his past affliction that God himself was once as well as the King without Subjects a creatureless God as God had then power to make so the King had then even then power to Rule Which Kingly power how much soever rejected by some and most cast off by them that did affect it most is more desirable than all other kindes of Governments 'T is so 1. By instinct 2. By reason 3. By the word of God Orat. 5. De Providentia By instinct first Theodoret sends the unskilled Commonwealthsman to aske better counsell of the Bees and since very Bruites the lowest order of them insectiles Solomon's Ant and Theodorets Bee may be his good Counsellors let him for ever cease to quarrell at men at wise men as evill Counsellors to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sedulous creatures so small ones that they are scarce creatures wisely abhor the Government of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have one Ruler over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is their aim their delight that 's the Conscience they have that 's to them instead of Religion loyally to obey that one Why love they one and loathe many 't is if we credit those who have diligently observed and faithfully reported the nature of that dutifull and immitable Subject because by obeying the orders that one issues out to them they live and thrive gather honey for themselves and us and at his death they first honorably interre him their hummings are his bels and their wings his Scutchions they sadly mourne over him and then for want of a Governour to protect them in their stations and to encourage them in the workes of their callings they allegeantly by themselves Exemplumque hominis quaeque est in immagine parva Thus may we flourish under a King who these twelve yeares at least have dyed without him he whilst he stays is the breath of our nostrils when he was gone thou tookest away our breath O Lord and we perished It would be too tedious to show you out of Authors some footsteps and glimpses of Monarchy in every creature under the Sun yea in the sun himself which one great light was made to Rule the day Gen. 1.16 2. By reason next What the solid Historian hath told us Q. Curt. l. 10. that Recorders of the accidents of these late times wil tell posterity quod Imperium sub uno stare potuisset dum a pluribus sustinetur ruit That Empire which might stand upon its own legs supported by one Ruler whilest many pretend to governe it fals to ruine To prevent which ruine 't was well said by another Heathen a meer Rationalist Vnum omnium votum est salus Principis Plin. ad Trajan all the people have but one wish the safeguard of the Prince because in this one both wish and Prince they vote all happiness to themselves for though the Scholar especially since a good King and Learning will go up and fall downe together yet every other man in his severall occupation may inscribe that Motto over his Stall his Counting-house his Cottage his Mannor and whatever else is his Et spes ratio studiorum in Caesare tantum No hopes for any of us to thrive unlesse the King of us all does prosper 3. And therefore lastly 't was the most politick saying of him in Scripture which he ever said whether is it better that threescore and ten or that one reigne over you for the discretion of which he is put upon record by the Holy Ghost Judges 9.2 Have the people but a competent measure of honesty or as they have self love enough but prudence enough in that it is a question most easy to be answered so little need there is of a head-piece and judgement to decide it should that question be askt againe and not ore gladii by another mouth than that devouring one of the sword a Poets verse would be soon replyed to a chapters verse Vnus homo nobis restituit rem one man the King restores our rights unto us when many would be our spoilers and Vnus cunctando One man the General more by his skilfull delay than by his cruel sword does do it in restoring our King unto us both of which another many Scabberderds sword strove to deprive us of Which rights yet we can never obtaine by the most rightfull King unlesse we evince the inseperability of his power from his person by both of which together he will by neither of which alone he can be enabled to helpe us the third and most considerable point to treat of 3. Without this the name of his murthered Father of all his Ancestors of William the Conqueror of himself may as beneficially protect us as the name the Magni nominis umbra of Charles the second Lucan Either power is perpetually in his Person or the authority of a King is devolvable upon some other one or more persons if upon one then there may be a King and no King upon the Throne as well as upon the Stage there may be a King upon earth which upon the same spot of earth hath a King above him and who would not hisse at the man that should say so that should either of these ways change England into a Theatre or by joyning the other two Kingdomes into a like mockage change all 3 of them into more than an Amphi-theatri if upon many then there may

be a Kingdom which is not a Kingdom but the States there may be a reconciliation though it were once againe preached impossible at another Vxbridge betwixt those two opposite members the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a Greek Poet and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bellua multorum capitum in a Latine which yet I am not sagacious enough to apprehend how it will quit it self from that equal so lecism of calling the States of Holland one Monarchy or the Republick of Venice another Kingdom Yet as to the lawes of the Land which I would either wholy decline or no otherwise touch upon than to submit unto them though perhaps as they are founded upon reason every logicall man may so far be a fundamentall Lawyer as to have leave to speak if there may be a case which I know not of where privy Counsellors or any else in a King's absence have the virtuall Authority of a King in themselves I humbly conceive that virtuall Authority in some unexpected emergencies is therefore in them because upon such occasions were the King with them the law presumes he would say and do as they Vote and Act which very presumption is taken off and that legally and with that all the virtuall Authority if the King declare his descent In a King's minority when a King is not of age to speake as a King though in his infancy he be rockt by or in his boyage he stands by and in a King's absence when a King is so far distant that he cannot communicate his will and pleasure and commands in the former case a Kingdome fatally must in the latter possibly it may be governed by others But as when the nonage of a King is expired and a King is legally ripe to speake for himself the government of others in the Kings name does expire with that so the distance of a King which impowers others with his rule does void the rule of others when a King is no farther off by that distance than to be enabled by pen and Seale and message to communicate his own sence and mind the absence if it be so remote as to impede these communications may be compar'd to a nonage if it be so neare that others may send Petitions and Counsels to him and he replies to them this may be likened to his entrance upon age as his presence with them having not been of years But this if it seems rather spoke like a Minister of State than of the Gospell and may give offence as from one of my Calling at worst it is but error amoris a zeale to the good of my Country under the rule of her King and may with any candid breasts incurre no other blame than that mild reprehension of the 2. Seneca's Peccas honesta mente in the Tragedian Erras sed bono animo in the Philosopher so that I may well hope I cannot be so obnoxius for my indiscretion as lov'd by some and cxcus'd by all for my honour to the King and good will to the people so much hath the Kingdom smarted under this falacy that all my desire is the King may have more of honour and the Kingdome smart no more But to proceed like a Preacher by scripture and in the mode too by reason suitable with that Where we often meet with the King and without the Person God save the King and O King live for ever yet this is so far from a darke saying from opening the mouth in parables as that they that said God save the King did so plainely and intelligibly meane Joash the son of Ahaziah 2 King 11.21 The Kings son v. 12. As that all those that heard them say it understood that they meant the son of Ahaziah the King's son nor did the Queen any more mean her husband Belshazar Dan. 5.10 Then the astonied Lords knew that she meant him v. 9. And yet in both these cases lest the mistake of man for want of of the name of the person might mis-judge the King to be torn from the King that the Authority was one thing and the Person another Joash one thing and Belshazar one thing and the King another thing from them both how wary is the Holy Ghost in adjoining the Person to the Authority in both these prayers for a King loved by God and for a Heathen King too in the begening of a Kings reigne God save King Solomon 1 King 1.34 And in the continuance of a Kings reigne too King Darius live for ever Dan. 6.6 And what shall I say or what shall I say first not only his own Heathen Lords but the Prophet of God Daniel that he might not be mistaken to have took others for the King prays to his very face the same prayer v. 21. not only the man of God but the very Heathen pray for their King to instruct us Christians after them that if we would be godly if we would not be Infidels and worse we must pray for our King and what he who prayeth not with fained lips will do with a zealous heart do all the good service and honour we can do for him will God believe we pray in earnest for the King when our selves are backward to do that which we pray God to do to save him from dangers to support him with a Princely livelyhood But to go on Jehu is King in one place 2 Kings 9.13 Dan. 4.31 and O King Nebuchadnezar in another and King David in many more it were endlesse to summe up the Person and Authority joyned together by God and what God hath joyned let not man put asunder and King is where-ever David is and when David is dead the King is wherever Solomon is the Kingly power alwayes in the King's Person To signify which inseparability St Paul promiscuously useth these words the Power and the Rulers Rom 13.1 intending the Authority should be understood when the Person is named and the man when his Power the King never dismantled of his Negality even when all his other Robes are laid off and himself laid down to sleep yet even then his Personall Authority slumbereth not as neither doth their damnation in the Judgement of St. Paul in the same chap. and in the Judgment of God upon them who resist it wilt thou then not be afraid of the Power Vers 2. do that which is good and then shalt thou have praise of the same v. 3. For he the same the Power is the Minister of God v. 4. The Power of the King is in Scripture-stile the very same with the King his Authority and his Person but one one and the same so little can his authority be virtually or any otherwise then viciously be evangelically pretended against the commands of his Person Of all which I say not one word that God in whose Rule and Governance are the hearts of Kings and who is the searcher of all hearts is my witnesse with any the most secret