Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	city_n	king_n	lord_n	4,004	5	3.6249	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44019	Tracts of Mr. Thomas Hobbs of Malmsbury containing I. Behemoth, the history of the causes of the civil wars of England, from 1640 to 1660, printed from the author's own copy never printed (but with a thousand faults) before, II. An answer to Arch-bishop Bramhall's book called the catching of the Leviathan, never before printed, III. An historical narration of heresie and the punishment thereof, corrected by the true copy, IV. Philosophical problems dedicated to the King in 1662, but never printed before.; Selections. 1682	Hobbes, Thomas, 1588-1679.	1682 (1682)	Wing H2265; ESTC R19913	258,262	615

6000 Horse for themselves To relieve Ireland the Rump had resolved to send eleven Regiments thither out of the Army in England This hap'ned well for Cromwel for the Levelling Soldiers which were in every Regiment many and in some the major part finding that in stead of dividing the Land at home they were to venture their Lives in Ireland flatly denied to go and one Regiment having cashier'd their Collonel about Salisbury was marching to joyn with three Regiments more of the same Resolution but both the General and Cromwel falling upon them at Burford utterly defeated them and soon after reduced the whole Army to their obedience And thus another of the Impediments to Cromwel's Advancement was soon removed This done they came to Oxford and thence to London and at Oxford both the General and Cromwel were made Doctors of the Civil Law and at London feasted and presented by the City B. Were they not first made Masters and then Doctors A. They had made themselves already Masters both of the Laws and Parliament The Army being now obedient the Rump sent over those eleven Regiments into Ireland under the Command of Dr. Cromwel intituled Governour of that Kingdom the Lord Fairfax being still General of all the Forces both here and there The Marquess now Duke of Ormond was the King's Lieutenant of Ireland and the Rebels had made a Confederacy amongst themselves and these Confederates had made a kind of League with the Lieutenant wherein they agreed upon liberty given them in the exercise of their Religion to be faithful to and assist the King To these also were joyned some Forces raised by the Earls of Castlehaven and Clanricard and my Lord Inchiquin so that they were the greatest united strength in the Island but there were amongst them a great many other Papists that would by no means subject themselves to Protestants and these were called the Nuntio's Party as the other were called the Confederate Party These Parties not agreeing and the Confederate Party having broken their Articles the Lord-Lieutenant seeing them ready to besiege him in Dublin and not able to defend it did to preserve the Place for the Protestants surrender it to the Parliament of England and came over to the King at that time when he was carried from place to place by the Army From England he went over to the Prince now King residing then at Paris But the Confederates affrighted with the News that the Rump was sending over an Army thither desir'd the Prince by Letters to send back my Lord of Ormond engaging themselves to submit absolutely to the King's Authority and to obey my Lord of Ormond as his Lieutenant And hereupon he was sent back this was about a year before the going over of Cromwel In which time by the Dissentions in Ireland between the Confederate Party and the Nuntio's Party and discontents about Command this otherwise sufficient power effected nothing and was at last defeated August the second by a Sally out of Dublin which they were besieging Within a few days after arrived Cromwel who with extraordinary diligence and horrid executions in less than a twelvemonth that he stayed there subdued in a manner the whole Nation having killed or exterminated a great part of them and leaving his Son-in-law Ireton to subdue the rest But Ireton dyed there before the business was quite done of the Plague This was one step more towards Cromwel's exaltation to the Throne B. What a miserable condition was Ireland reduced to by the Learning of the Roman as well as England was by the Learning of the Presbyterian Clergy A. In the latter end of the preceding year the King was come from Paris to the Hague and shortly after came thither from the Rump their Agent Dorislaus Doctor of the Civil Law who had been employed in the drawing up of the Charge against the late King but the first night he came as he was at Supper a Company of Cavaliers near a dozen entred his Chamber killed him and got away Not long after also their Agent at Madrid one Ascham one that had written in defence of his Masters was killed in the same manner About this time came out two Books one written by Salmasius a Presbyterian against the Murder of the King another written by Milton an English Independent in answer to it B. I have seen them both They are very good Latin both and hardly to be judged which is better and both very ill reasoning hardly to be judged which is worse like two Declamations Pro and Con made for exercise only in a Rhetorick School by one and the same Man So like is a Presbyterian to an Independent A. In this year the Rump did not much at home save that in the beginning they made England a Free State by an Act which runs thus Be it enacted and declar'd by this present Parliament and by the Authority thereof That the People of England and all the Dominions and Territories thereunto belonging are and shall be and are hereby constituted made and declared a Common-wealth and Free State c. B. What did they mean by a Free State and Common-wealth Were the People no longer to be subject to Laws They could not mean that for the Parliament meant to govern them by their own Laws and punish such as broke them Did they mean that England should not be subject to any Forreign Kingdom or Common-wealth That needed not be enacted seeing there was no King nor People pretended to be their Masters What did they mean then A. They meant that neither this King nor any King nor any single person but only that they themselves would be the Peoples Masters and would have set it down in those plain words if the People could have been cozned with words intelligible as easily as with words not intelligible After this they gave one another Money and Estates out of the Lands and Goods of the Loyal Party They enacted also an Engagement to be taken by every man in these words You shall promise to be true and faithful to the Common-wealth of England as it is now established without King or House of Lords They banished also from within 20 Miles of London all the Royal Party forbidding also every one of them to depart more than five Miles from his Dwelling house B. They meant perhaps to have them ready if need were for a Massacre But what did the Scots in this time A. They were considering of the Officers of the Army which they were Levying for the King how they might exclude from Command all such as had loyally serv'd his Father and all Independents and all such as commanded in Duke Hamilton's Army and these were the main things that passed this year The Marquess of Montrosse that in the year 1645. had with a few men and in little time done things almost incredible against the late King's Enemies in Scotland landed now again in the beginning of the year 1650. in the North of Scotland with

lawful for a man to value his own life or his limbs more than his God How much is he wiser than the three Children or Daniel himself who were thrown the first into a fiery Furnace the last into the Lions Denn because they refused to comply with the Idolatrous Decree of their Soveraign Prince T. H. Here also my words are truly cited But his Lordship understood not what the word Worship signifies and yet he knew what I meant by it To think highly of God as I had defined it is to honour him But to think is internal To Worship is to signifie that Honour which we inwardly give by signs external This understood as by his Lordship it was all he says to it is but a cavil J. D. A fourth Aphorism may be this That which is said in the Scripture it is better to obey God than man hath place in the Kingdom of God by Pact and not by Nature Why Nature it self doth teach us it is better to obey God than men Neither can he say that he intended this only of obedience in the use of indifferent actions and gestures in the service of God commanded by the Common-wealth for that is to obey both God and man But if divine Law and humane Law clash one with another without doubt it is evermore better to obey God than man T. H. Here again appears his unskilfulness in reasoning Who denyes but it is alwayes and in all causes better to obey God than Man But there is no Law neither divine nor humane that ought to be taken for a Law till we know what it is and if a divine Law till we know that God hath commanded it to be kept We agree that the Scriptures are the Word of God But they are a Law by Pact that is to us who have been Baptized into the Covenant To all others it is an invitation only to their own benefit 'T is true that even nature suggesteth to us that the Law of God is to be obeyed rather than the Law of man But nature does not suggest to us that the Scripture is the Law of God much less how every Text of it ought to be interpreted But who then shall suggest this Dr. Bramhall I deny it Who then The stream of Divines Why so Am I that have the Scripture it self before my eyes obliged to venture my eternal life upon their interpretation how learned soever they pretend to be when no counter-security that they can give me will save me harmless If not the stream of Divines who then The lawful Assembly of Pastors or of Bishops But there can be no lawful Assembly in England without the Authority of the King The Scripture therefore what it is and how to be interpreted is made known unto us here by no other way than the Authority of our Soveraign Lord both in Temporals and Spirituals The Kings Majesty And where he has set forth no Interpretation there I am allowed to follow my own as well as any other man Bishop or not Bishop For my own part all that know me know also it is my opinion That the best government in Religion is by Episcopacy but in the King 's Right not in their own But my Lord of Derry not contented with this would have the utmost resolution of our Faith to be into the Doctrine of the Schools I do not think that all the Bishops be of his mind If they were I would wish them to stand in fear of that dreadful Sentence All covet all lose I must not let pass these words of his Lordship If divine Law and humane Law clash one with another without doubt it is better evermore to obey God than man Where the King is a Christian believes the Scripture and hath the Legislative power both in Church and State and maketh no Laws concerning Christian Faith or divine Worship but by the Counsel of his Bishops whom he trusteth in that behalf if the Bishops counsel him aright what clashing can there be between the divine and humane Laws For if the Civil Law be against God's Law and the Bishops make it clearly appear to the King that it clasheth with divine Law no doubt he will mend it by himself or by the advice of his Parliament for else he is no professor of Christ's Doctrine and so the clashing is at an end But if they think that every opinion they hold though obscure and unnecessary to Salvation ought presently to be Law then there will be clashings innumerable not only of Laws but also of Swords as we have found it too true by late experience But his Lordship is still at this that there ought to be for the divine Laws that is to say for the interpretation of Scripture a Legislative power in the Church distinct from that of the King which under him they enjoy already This I deny Then for clashing between the Civil Laws of Infidels with the Law of God the Apostles teach that those their Civil Laws are to be obeyed but so as to keep their Faith in Christ entirely in their hearts which is an obedience easily performed But I do not believe that Augustus Caesar or Nero was bound to make the holy Scripture Law and yet unless they did so they could not attain to eternal life J. D. His fifth conclusion may be that the sharpest and most successful Sword in any War whatsoever doth give Soveraign Power and Authority to him that hath it to approve or reject all sorts of Theological Doctrines concerning the Kingdom of God not according to their truth or falshood but according to that influence which they have upon political affairs Hear him But because this Doctrine will appear to most men a novelty I do but propound it maintaining nothing in this or any other Paradox of Religion but attending the end of that dispute of the Sword concerning the Authority not yet amongst my Country-men decided by which all sorts of Doctrine are to be approved or rejected c. For the points of Doctrine concerning the Kingdom of God have so great influence upon the Kingdom of Man as not to be determined but by them that under God have the Soveraign Power Careat successibus opto Quisquis ab eventu facta notanda putat Let him evermore want success who thinketh actions are to be judged by their events This Doctrine may be plausible to those who desire to fish in troubled Waters But it is justly hated by those which are in Authority and all those who are lovers of peace and tranquillity The last part of this conclusion smelleth rankly of Jeroboam Now shall the Kingdom return to the house of David if this people go up to do Sacrifice in the house of the Lord at Jerusalem whereupon the King took counsel and made two Calves of Gold and said unto them It is too much for you to go up to Jerusalem behold thy Gods O Israel which brought thee out of the Land of Aegypt But by the