Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	government_n	great_a	king_n	7,085	5	3.5910	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42779	An assize-sermon preach'd before Judge Twisselton and Serj. Bernard at Carlisle September the 10th, ann. 1660 and now publish'd and recommended to the magistrates of the nation, as a means by God's blessing to quicken them to a serious pursuit of the honourable and truly religious design, for the reformation of manners, which is now on foot, and countenanced by the nobility, bishop's and judges, in the late account of the societies for the reformation of manner's and applauded by the serious and religious men of all perswasions / by R. Gilpin ...	Gilpin, Richard, 1625-1700.	1700 (1700)	Wing G775; ESTC R5869	17,722	40

the Prayer of Your Humble Servant R. GILPIN PSALM II. v. xij Kiss the Son lest he be angry and ye perish from the way when his wrath is kindled but a little blessed are all they that put their trust in him THIS Psalm is a Prophetick Discourse of the Kingdom of Christ shewing what should happen to it and what should happen because of it in all Ages Herein is set down 1. The Opposition that is made against Christ's Kingdom 2. The Vanity of that Opposition 3. The Application of both 1. The Opposition that Christ's Kingdom should meet withal is the greatest that may be and that in these three Respects 1. It is universal made by all Sorts of People not only by the common Rout whose Persons ordinarily disgrace their Cause and who like the wild Ass do carry their Bow in their Heels or Parthian like shoot their Arrows backwards But King's and Ruler's also appear in in this Opposition who however unworthy and ungrateful they are in their Attempt to Justle that God out of all that takes them up into his Throne as that of Revel 12. v. 5. is expounded of Constantine yet are they most likely to prevail 2. The greatness of this Opposition to the Kingdom of Christ appears also in that they who are ingaged in it do make it their Business to drive it up to the greatest height For 1. They summon up their whole strength to accomplish it And 2. The King 's of the Earth themselves back this their strength with Policy and Counsel The Ruler's take counsel together v. 2. And not only so but 3. They harden themselves in these their Ways with firm Resolutions they set themselves c. v. 2. and 4. They incourage themselves therein with hopeful Imaginations The People imagine a vain thing v. 1 and 5. They whet their courage and resolutions with Rage The Heathen rage c. v. 1. 3. The greatness of this Opposition is such that it is accompany'd with the most unreasonable Demands imaginable no less than this will serve That God must part with his Soveraignty lay down his Scepter repeal his Laws and suffer them to live as they list v. 3. Let us break their bands asunder and cast away their cords from us This was the Opposition now follows 2. The Vanity of this Opposition made against the Kingdom of Christ Which appears in these Four things 1. In its unlikeliness v. 4. God sits in Heaven above their reach beholding their undertakings as ridiculous he laughs at their vain Attempts as you would do at Worms that should endeavour to storm Castles or encounter Armies c. 2. The Vanity of these Men's undertakings is made evident farther in the vexatiousness of the disappointment they meet withal in the Prosecution of these Attempts God will fret and vex them by carrying on all his Designs maugre the utmost of their Opposition v. 5 6. He will vex them with this Yet have I set my King upon my holy hill 3. The absolute impossibility of Success shews the Vanity of the undertaken Opposition for here is no less against them than 1. An irrevocable Decree v. 7. A decree already declar'd and Promulgated from which God cannot recede in point of honour and 2. There is Christ's Merit and Intercession against them which God will not disappoint v. 7. Thou art my Son v. 8. Ask of me and I will give c. which shews 3. That there is also against them God's Covenant with Christ upon that undertaking wherein he had ingaged himself to see the Opposition brought to nought I will give c. v. 8. so that 4. The Vanity of their Attempt appears from the speedy certain and irrecoverable Ruin of the Attempters v. 9. Thou shalt break him with a rod of Iron thou shalt dash them in pieces like a Potters Vessel A Potters Vessel must needs break with a stroke especially of an Iron rod and being broke it s thenceforth useless and such is the Case of these vain Opposers of Christ's Kingdom 3. The Application of these two this Opposition and the Vanity of it is directed only to King's and Ruler's v. 10. Be wise now therefore O ye King's c. not that others are unconcerned in it but because 1. They are not so easily perswaded to desist from so foolish an undertaking as the Vulgar are as having stronger Temptations and Judgments to prosecute this Opposition than others have Being usually Jealous of Christ's Kingdom as of that that does too much streighten and limit them in their Pleasures abridge them of the absoluteness of their Authority eclipse their Honours and vex them with Reproofs and searching Convictions 2. It is directed to them because they do more dangerously oppose and resist both in respect of themselves and others for their Personal Offences in this kind may become National Sins and consequently may occasion National Punishments 3. This Application is especially directed to King's and Ruler's because their Authority and Example if they yield hath a great Influence upon others to bring them also under Christ's yoke The Duty that is here pressed upon them is 1. General to stir them up to Wisdom and Serious Consideration v. 10. and 2. more Special considering them in their double Capacity of being private and publick Persons 1. as Private Men that have precious Souls to take care for and accordingly they are advis'd to strictness and sincerity of Holiness v. 11. Serve the Lord with fear and rejoice with trembling I thus interpret it because these are Duties that are incumbent upon Christians as Christians and 2. under a publick Capacity or as they are Magistrates they are advised to have a care of others in the management of their Office and so they are advis'd to own and advance Christ's Government and Kingdom v. 12. Kiss the Son c. The Text contains two Parts 1. The Duty and 2. The Motives to it 1. The Duty which is contain'd in these Words Kiss the Son a Kiss is a publick Symbol and Testification 1. of Love as the use of the greatest Part of the World shews 2. of Subjection as appears by the Phrases of kissing of Baal and kissing the Calves Kiss the Son that is testify your Love and Subjection by submitting to his Commands and promoting his Honour and Authority in all your Offices 2. The Motives to this Duty are 1. his Displeasure if you refuse Kiss the Son least he be angry 2. You are ruined if he be displeas'd If he be angry you perish 3. The suddenness and unexpectedness of the overthrow while you are in the way in the height of your pursuit and hopes 4. The easiness of the dispatch a little wrath will effect your overthrow When his wrath is kindled but a little c. 5. The happiness of Submission Blessed are all they that put their trust in him From these words I shall propound one Doctrine which is this That Doct. Magistrates owe such Homage and Subjection to Christ

that in all their Government they must advance his Kingdom upon pain of his Displeasure In the Explication of this Doctrine I shall shew 1. The Magistrates Debt and 2. Their Duty First then They owe Homage to Christ that is their Debt 1. because he is higher than they Psal 47. v. 2. He is a great King the only Potentate King of King's and Lord of Lord's 1 Tim. 6. v. 15. The eternal immortal invisible King 1 Tim. 1. v. 17. The universal King of all the Earth Psal 47. v. 7. he hath prepared his throne in the heavens his Kingdom ruleth over all Psal 103. v. 19. The greatest Ruler upon Earth in all his highest and mightiest Titles and Power is but a glittering guilded Potsherd he is but illustrious mighty most excellent honourable Dust and Ashes take the highest Title the Scripture affords as Psal 82. v. 1. where they are all called God's yet they are but God's Metaphorical either analogically having some similitude of God in their height above others as high Mountains and Cedars are call'd God's Mountains and Cedars or representatively because they sit in his Throne and do as it were represent his Person for they are notwithstanding such God's as are but Men Psal 82. v. 7. and when they are dead their Ashes shall carry no more Prints of Honour than the Beggars that embraces the Dunghil nor shall be distinguish'd from common Dust And if some aspired higher as Caligula Domitian c. who arrogated Divine Honours to themselves yet God discover'd their folly by making good that threatning They shall fall like one of the Princes or as Illyricus expounds it like those Tyrants that perish in their Cruelties That dye as Boniface the 8th like a Dog and have Jehojakim's Burial the burial of an Ass If in the World petty King's shew Homage to the more Potent as it was in the Heptarchy in England and under the Roman and Graecian Conquerours much more then do the greatest Rulers owe Homage to God upon account of his Greatness have you an Arm like God or can you Thunder with a Voice like his if not then bring presents to him Psal 72. v. 9 10. They that dwell in the Wilderness shall bow before him The King 's of Tarshish and of the Isles shall bring Presents A Second reason to Prove that even King's and Ruler's owe Homage to Christ is Because all their Authority is derived from him Their Authority is derivative these two ways 1. In Constitutione Regiminis and 2. Institutione designatione personarum 1. In the Constitution of Government it self Dominion and Rule is Christ's appointment even in the State of Innocency as Parens observes God gave Man Power over himself by free Will and over the Creatures and his Family too Which though some think that the State of Innocency and Magistracy are inconsistent yet carries some resemblance at least of Magistracy however since their Fall as God appointed Sun and Stars to rule Day and Night so hath he appointed Magistracy as Stars in their Courses as a means of Order in the Universe Hence it is call'd God's Ordinance in which Word there is a special Emphasis it is Tolet's observation they are not of God as War and Famine are said to be of his Appointment but they are more especially ordained by Command and Promise 2. The Authority of Rulers is derivative too in designatione Personae Thus he appointed Saul found out David and choos'd Solomon c. Yea in unjust Usurpations though the Manner of attaining and managing be not à Deo approbante having not the Allowance of his preceptive Will Yet they are à Deo permittente and according to his Will of Purpose The Powers that are Rom. 13. which points at Nero for the Abstract cannot consist without the Concrete are ordain'd of God Nature teacheth all Creatures a thankful Respect to them from whom they had their Being the Rivers pay a constant Tribute to the Sea whence they all come much more then should Magistrates own that God that gave them as well their Natural Beings for they are the Work of his Hands as Men as also their Political Beings for they are the Children of the most high as Magistrates such a tributary was David 2 Sam. 7. v. 18 to 22. A Third argument that shews that King 's and Ruler's ought to be Christ's Homagers is That as their Power is borrow'd so also it is ad Placitum not absolute and independent and that two ways 1. In regard of their Rules Laws and Limits which God hath fix'd for their direction he is the supreme Lawgiver and they must take the Law from his Mouth in the Essentials of Piety and Justice He hath given them positive Commands which they are not to Transgress In Circumstantials and particular Emergencies which although he hath left undetermin'd yet even there he hath given general Rules of Order Decency Edification and Salus Populi to walk by in their determinations of Things ad hic nunc 2. They are dependent on his Pleasure for the Continuation of the Power in their Persons he taketh down one and setteth up another he can cut off the Spirit of Princes Psal 76. v. 12. and can raise up the poor out of the mire and the needy from the dunghil to set him with Princes Psal 113. v. 7 8. Pope Coelestin crown'd the Emperour Henry with his Feet and spurn'd off the Crown again as an Emblematical boast of his Power of making and unmaking King's but though this was too much Arrogancy for Man yet it is one of the Jura Regalia of the King of Heaven Fourthly King 's and Ruler's owe Homage to Christ because as their Authority depends on him so it is also Ministerial in subordination to God's Ends and Designs the Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 the Minister of God God's Agent and Servant his Esse as a Magistrate is alterius esse a Servant entrusted by his Lord may have many encouraging Priviledges and Advantages for himself yet the great End of his Employment and Advancement is his Masters service and profit the Honour and Power of Ruler's are not terminated neither wholly nor chiefly upon their own Persons as if God design'd only the gratifying of some few Men above the common Rank of Mankind giving these Authorities for their Person 's sakes only to make them Great No! His main End is the Service and Fruit that is expected from them both to God and Man and the Dignity is affix'd to the Person as an encouragement to and a necessary Means of doing that Service They are but God's creatures and substitutes for affecting his Will in the Government of his Church in the World to them therefore I may apply that of the Apostle Ye are not your own your Places and Offices are not given but with Reference to your Service then give Homage to your Master whose you are and for whose Ends you are employ'd he is an unworthy

but proud Hypocrites I answer I will ask no stronger Conviction against you than what may be drawn from hence The Objection shews and grants the Necessity and the Truth of the Thing I plead for If others are Hypocrites where is the Fault Not in doing these Things for they are expresly commanded but in doing them no better first then come up to these Things that others do and then go beyond them in sincerity of Performance I pray Scorn not these Truths the Great Judge is at the Door My Second advice to you is that you oppose not Christ's Kingdom Now this may be done two Ways 1. By obstructing his Designs in the Means he appoints to propagate it the preaching of the Word is his Scepter his Sword his Chariot of Salvation the Word of the Kingdom c. it is opposed too by discountenancing the Work of his Kingdom the Practice of his Laws these are the King 's high Way caled the Royal Law by the Apostle James Now Christ's Design is obstructed 1. When Men call for Darkness and puts out the Light 2. When they bind heavy Burthers and lay them upon the Shoulders of the Ministers 3. When they forbid them the plain and conscientious Exercise of their Duty saying Prophesy to us smooth things 4. When they take the advantage of their conscientious Dissatisfactions to stop the Course of their Ministry laying a Snare on Mizpah and spreading a Net on Tabor If you should do thus The Lord grant he take you not at your Words See how he threatens this Opposition Hos 5.1 Hear ye this O Priests and hearken ye house of Israel And give ye ear O house of the King for Judgment is toward you because ye have been a snare on Mizpah and a net spread upon Tabor c. And in Isa 30.10 13. They say to the Seers See not and to the Prophets Prophesy not c. Therefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant Consider also how suitable the Punishment is to such a Sin Hos 9.7 8. They had laid Snares for the Lord's Prophets and he punisheth this iniquity by giveing them Prophets that should be Snares to them The days of Visitation and Recompence are come Israel shall know it even by this He will give them Fools for their Prophets and Madmen for their Teachers It follows the Watchman of Ephraim was with my God that is as some expound it they never let him alone till he dy'd and then he had rest or as others think he was with God in earnest Prayers and Groanings They put him to complain Well! How doth God avenge himself Even thus They shall have Prophets that shall be a Snare of a Fowler in all their Ways to blind and delude them till they bring on God's hatred and Judgment upon them all So also Mic. 2.11 He that will Prophesy of Wine and strong Drink he shall even be the Prophet of this People Again The Work of Christ's Kingdom is discountenanced when God's People are abus'd revil'd scorn'd and hated for Holiness for Praying Hearing c. or when they are restrain'd from or interrupted in the Exercise of Religion if you do thus they will cry to their God or to speak in the Language of Children they will go tell their Father and when he examines the Matter you will be found fighters against God and he will undoubtedly deliver them out of your Hand he hath assured us of it Psal 12.5 For the oppression of the Poor for the sighing of the Needy now will I arise saith the Lord I will set him in safety from him that puffeth at him Take heed therefore what you do and give not any Occasion for Men to read that of Rom. 13.3 backward saying Ruler's are not a terror to evil works but to the good Thirdly Set your selves strenuously against the Works and Kingdom of the Devil you have good Laws which are as Banks against the Floods of Ungodliness look well to the Execution of them Wickedness is Fruitful it needs no planting nor watering it grows like Hemlock in the Furrows of the Field all that the Devil will ask of you is but to let him alone all that wicked Men long for is that the Yoke may be taken off that they may go to Hell without controul See how the Land breaks forth Impieties like the Frogs of Egypt make the Land to stink Judge of the Nation by this one County in this little time of Solstitium in the Change of Justices Wickedness that was under restraint for Sin is cowardly is now become a staring daring Cockatrice What Sabbath Breakin gs and Drunkenness have we had of late I impute not this to any in Authority look but into the Tempers of debauch'd Wretches and you 'l find that their hopes of Licentiousness is the ground of their Love to any Change of Government Civil or Ecclesiastical and the fear of Restraint the ground of their Dislike When the King came in then some rejoyc'd that now they might Drink and Swear without the fear of the Stocks some of you that hear me know the Truth of this but when he publish'd his seasonable Declaration against Debauchery then as much as they were for the King before they could speak against him as being a Puritan and Presbyterian These have been the Words of some and indeed what better can you expect from those that know no other joy but Drunkenness and Excess That can delight in no Thank-offering but such as is fit to be given to some drunken God that can make no better use of the King's Name but such as a Farrier makes of his Drenching-horn to force Drink down their Throats beyond the Measure and Desires of their own Stomachs Rise up then in the Strength and Might of the Lord against these Impieties Break the Jaws and Teeth of Wickedness spare none of Amalek great nor small if you do however privately it may be the bleating of the Sheep and lowing of the Oxen will discover you to be no Friends to Christ's Kingdom Fourthly Make not your Power subservient to your Passions and Desires of Revenge this is not to do Christ's Work but to serve your own Turn of him Remember not former Provocations and when you come to Punish any that formerly have Offended you put no more into the Scale of Justice then the present Crime requires this is a seasonable Advice though hard and difficult to Flesh and Blood Manet altâ mente repostum c. to this Purpose I might apply a Story which we have of Themistocles who coming into a School asked what Art they profess'd They told him the Art of Memory He reply'd that the Art of Memory was but an unprofitable Art and that he had rather learn the Art of Forgetfulness To forget Things that might provoke our Fury and Passion is certainly a Divine Art and the best way to