Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	head_n	king_n	supreme_a	4,443	5	9.1068	4	true

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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

always attended with Loyalty This will clear the Profession of Religion from the a●persion of ungovernableness and set Us forward to that Kingdom where He by whom Kings Reign shall rule over all and be all in all LONDON Printed for Joanna Browne at the Gun at the West-End of St. Paul's A Sermon Preached by Benjamin Calamy D. D. on the 9th Septemb. 1683. Ecclesiastes 10. Verse 20. Curse not the King no not in thy thought c. OF all Rebels they are certainly the worst that are such out of conscience and no such desperate Villains as those who think to please God by Murders and Massacres Other wicked men may be often checked are sometimes restrain'd by their consciences and dread of a future Judgment but what evils shall they ever boggle at who commit such gross wickedness out of complyance with their conscience out of obedience to God and expect to be rewarded for it in another world And is it possible by any thing We can do to bring greater dishonour to our Religion or more effectually to prejudice Rulers and Governors against it than by making it to patronize and countenance Faction and Rebellion If this were the true genious of Religion To make men Unpeaceable Turbulent Mutinous Seditious c. It would then become the great interest of Princes to guard themselves against It as the very Pest of Humane Society and dangerous to the Civil Government But thanks be to God This is not the temper of Our Christianity Our Saviour's Religion begets in men the most gentle and meek patient and Governable Spirits and is so far from being inconsistent with Loyalty to our Prince that it is th● greatest ●ye and Obligation to it in the World And there is no one can through off his Allegiance to his Earthly Soveraign but at the same time He Renounces all duty and Conscience towards God. The Doctrine and discipline of the Church of England We all know what it is It is stated and defin'd and we are sure that it condemns all disloyal Seditious practices on any pretence whatever We must not compass imagine desire or contrive Or invite any thing that tends to the damage and prejudice either of our Soveraign Lord the King or of any that are Commission'd or Authoriz'd by him Soveraign Kings and Princes are God's Deputies and Vicegerents set up by himself and They derive their Power and Authority from him alone God Almighty the maker of us all is the only absolute Lord and uncontroulable Soveraign of Men and Angels part of his own Power and Authority which he hath over his Creatures he hath Delegated and Committed to Kings who are the most Principal instruments and Ministers of his providence in the World Hence are they call'd Gods and Children of the most High Psal 82 6. God hath invested them with some part of his own Majesty stamped his own Character upon them and appointed Them in His place to perform and administer even some part of his Divine Office if I may so speak amongst men Thus constituting Them Earhly Gods as to their persons sacred and as to their Actions Accountable to None but that Supereminent Divine Authority that gave them Commission This is not any new coyned Divinity invented in favour of Arbitra●y Power but is expresly delivered in holy Scriptures was professed own'd and taught by the primitive Christians and hath been the constant Doctrine of the Reformed Church of England Nay it is agreeable to the general sence of mankind and might be made out by Rational Evidence if we had no other confirmation of it That Supreme Governours have their Power and Authority from God alone is expresly delivered in Scripture and that not only of the Kings of Israel who were evidently established by God's appointment but in general we are told Prov 8. 15. 16. By me Kings reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges o● the Earth Thus Cyrus an Heathen Emperour is call'd God's Annointed Isa 45. 1. Thus saith the Lord to his Annointed to Cyrus and in the last verse of the preceding Chapter he is call'd God's Shepheard Prin ces being often by reason of the Resemblance betwixt the Pastoral Offic● and Government call'd Shepheard● I have made the Earth saith God by the Prophet Jeremiah 27 5 6. and given it to whome it seemed meet unto me And now have I given all these lands into the hands of Nebuchadnezzar the King of Babylon my servant Thus Daniel declareth that the Most High Ruleth in the Kingdoms of men and giveth it to whomsoever he will. And he tells Nebuchadnezzar Chap. 2 37. that it was the God of Heaven that had given him a Kingdom Power and Strength and Glory In the new Testament nothing can be plainer than the begining of the 13 Rom where St. Paul tells us that there is no Power but of God that the Powers that be are ordain'd of God whence in the next verse he styleth Magistracy or Government the Ordinance of God and in the 4th verse the Ruler is Called the Minister of God To execute his vengeance upon Them that do Evil. It is plain that this was always the Doctrine of the Church of England as appears from the Booke of Homilies wherein we are taught That the High Powers are set in Authority by God that they are God's Lieutenants God's Presidents God's Officers God s Commissioners God's Judges Ordain'd of God himself Nay it hath been directly asserted in our Church that the most High and Sacred Order of Kings is of Divine right being the Ordinance of God himself founded in the prime law of nature and clearly establish'd by express Texts both of the Old and New Testament Nor indeed can it be well Conceiv'd or Reasonably imagin'd from whence Kings and Soveraign Princes should have right to Govern and Command but from God alone since He is the undoubted Lord of the whole Earth and alone hath full Power and Right to Govern it I cannot see but that whoever shall goe about to Confer any Power of Government or take upon himself any such Authority over others were it not ●y God's Appointment and insti●ution he would thereby put himself upo● disposing of Gods Right without his leave or ordering so that Government or Supriority of o●e or more over others is all Tyrany and Usurpation upon God's Right or els it must be granted to be Ordain'd by God himself And whatever the form of Government may be or whatever hand the People may have in Choosing or Designing the person or persons that shall be invested with this Supreme Authority yet the Power and Authority it self is deriv'd only from God and is neither Received of the People in Trust nor is the Soveraign Power answerable to them for the Administration of it which is sometimes illustrated thus Tho' the Wife may choose what person she pleaseth to make her Husband Yet his Authority over the Wife is not owing to her nor doth

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

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