Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	head_n	king_n	lord_n	3,023	5	3.6782	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91248	Jus regum. Or, a vindication of the regall povver: against all spirituall authority exercised under any form of ecclesiasticall government. In a brief discourse occasioned by the observation of some passages in the Archbishop of Canterburies last speech. Published by authority.	Parker, Henry, 1604-1652.; Hunton, Philip, 1604?-1682,	1645 (1645)	Wing P404; Thomason E284_24; ESTC R200064	30,326	40

nor confined within any certain bounds nor be directed by no rule nor Law whatsoever But notwithstanding would suddenly vanish if the grounds and ends of all spirituall authority to be exercised under any form of Ecclesiasticall government were fully examined and discovered to be nothing but the imagination of man which would infallibly follow if nothing were taken for granted without evidence and proof which is the end of all Councels and Consultations and the principall duty of every rationall man and reason is in nature before all the other faculties of the soul and is the foundation of all other gifts and graces whatsoever but not the perfection and therefore is it given to all men as a difference and distinction between man and beast when other gifts and abilities are given onely to some And the end of Government is discovered to man by the light of reason and conduceth to the very being of man which must be provided for before any thought or consideration can be had of well being or of any other perfection And therefore unity which is the preserver of humane society must be provided for before any other duty that is required of man For the preservation of humane society tendeth to the propagation of mankind in which the being of man consisteth as from which it is derived without recourse to a new creation and all Authority which is the preserver of Unity must be derived from one head or fountain which in this Kingdom is from the Regall Power For no man denieth that the King is the Head of his people and all men know and acknowledge that He is never in his Supremacy nor absolute but by his Parliament Which as it is the representative Body of the people so is it the Supreme Councell of the King And therefore without it He is neither the head of a compleat body but of a Faction nor a compleat head For the Parliament being the representative of the people becomes thereby their living soul including the will and desires of all the people as comprehending them all But being the Kings great Councell who is the head of the people it doth supply the office and nature of all the externall senses which are placed in the head for the use of the body and especially to inform and assist the intellectuall faculties inhabiting the head for the giving of due influence upon the body without which a body politick doth languish and consume being fed and nourished by the vigorous operation of the intellectuals descending from the head as a body natural doth by sustenance and meat Wherefore what God hath conjoyned let no man separate and whosoever wisheth well to the prosperity of this Kingdom let him endeavour the conjunction of King and Parliament And whosoever nourisheth division between them let them be esteemed as the betrayers of their Countrey and enemies to mankind and let God arise and his enemies will be scattered But as my Lord of Canterbury had a legall triall and just sentence so may all such disguised Traitors to the Kingdom and fraudulent deceivers of the King in going about to steal from him his reall right and Authority by a counterfeit shew of making it better perish and be confounded in their own craft as publick Enemies to King and Parliament where onely the Supremacy of all Authority in England doth rest with the King and in the King but not in the Kings will but in his reason which as it rendreth him most absolute so doth it appear most eminent by concurring with the desires of all his people when exhibited to him by them who represents them all and are likewise his supreme Councel to which all other Councels and Courts whatsoever are subordinate and accountable by doing whereof onely he is united with his people and his people with him wherein the strength of both consisteth and then may he confidently say If God be with us who can be against us FINIS 1 Cor. 9. 28.

but have no commission from the Word of God to injoyn or command any externall duties but to exhort onely to the performance of those which were commanded and ordained by God himself neither had they ever any spirituall authority committed unto them for the inforcing of obedience unto any thing that should be ordained by themselves For the Apostles never had nor never exercised any such authority In brief the summe of all is briefly thus that as under the Law all bowing down to any graven Image and the worshipping of God in the likenesse of any thing in heaven or in earth was Idolatry So under the Gospel which was the end and consummation of the Law all externall worship of God that doth not spring from faith as from the root is to be accounted Idolatry as being a counterfeit worship set up by the imagination of men not according to the will of God And my Lord of Cant. doth here in some sort acknowledge this for a truth but removes the guilt from himself to lay it upon the people for here he doth account the worshipping of God according to the imaginations of the people to be Idolatry but doth not consider that what he esteemed Idolatry in them might be in himself If he could produce no better warrant then his own imaginations for with God there is no respect of persons but then the question will be whether he was brought to that place to suffer for refusing to submit to that idolatry which here he affirmeth was setting up by the people or for imposing upon them a will worship according to his own imaginations onely And if he himself had given the answer he could not say that the people did impose any thing upon him in the worship of God but it was apparent and undeniable that he did upon the people for doing whereof he neglected his Ministeriall Office consisting chiefly in Information Instruction and Exhortation thereby to convince the conscience which is uncapable of constraint from the authority of man and usurped an authority which is onely peculiar to God and cannot be communicated to man for which the people notwithstanding were not his Judges but the Law of the Land against which he did no lesse transgresse for imposing upon the people any thing by a lawlesse authority not warranted by the Laws then he did offend against the Word of God by usurping a spirituall authority not warranted in the Word For the Law of the Land restraineth the making of all Laws and constitutions and the imposing of any new thing upon the Subjects of this Kingdome to the Authority of Parliaments And albeit the Clergy might assemble in Convocation yet were all their Acts and Constitutions of no force nor validity untill confirmed and ratified by Parliament whereas my Lord of Canterbury did not onely innovate many things in the worship of God but did introduce and impose many new things in the Church by his own authority and in the State by his credit with the King by the Regall Power directly against the Laws of the Kingdom for which he was at that time brought upon the Scaffold to suffer not because he did preferre a passive sufferance before an actuall obedience to unlawfull and prohibited Idolatry as did the 3. Children but because he did exact obedience from others to his lawlesse commands without any warrant from the Word of God nor from the Laws of the Land but by an usurped authority over both wherefore his case can no wayes be compared to the 3. Childrens but without any injury done to him he may justly be taxed with presumption for his paralels or comparisons And as his presumptions are notorious so is his want of charitie manifest notwithstanding his seeming professions to the contrary as appeareth in his next Section which he beginneth with a charitable prayer That God would blesse all this people and open their eyes that they may see the right way The which his charity doth terminate and end in himself which is not charity for charity extendeth chiefly to others and the inference which he maketh doth discover the summe of his desires for a blessing upon this people for the opening of their eyes to be chiefly meant that they might see and acknowledge his Innocencie which he doth here present to their consideration not obscurely implyed but positively affirmed against all accusation whatsoever by the attestation of his own conscience Having upon this occasion ransacked every corner of his heart where he hath not found any of his sins that are there deserving death by the known Laws of the Land Certainly he was not nor could he be so ignorant as here he pretends to be innocent for he could not choose but know that it was death by the known Laws of this Kingdom for any Subject to innovate against the established Government But supposing there had been no positive Law against it yet was it to have been esteemed an unpardonable crime deserving the most rigorous of deaths for any Subject to attempt it no lesse then it had been in an Athenian to murther his own father when the Laws were silent for the punishment as presupposing no such crime would be committed nor could his conscience be so seared as not to dictate unto him that he was the adviser to the King needlesly to assume an arbitrary power for the introducing of many things whereof he himself was the chief Author against the known Laws of the Land And if nothing else had been proved yet one thing was so manifest that it needed no proof at all the assuming of a Legislative power by making of Laws and Constitutions in a Provinciall Assembly binding to the whole Subjects and Clergy in generall to be inforced by Spirituall Authority or Ecclesiasticall censures and imposing a generall tax upon the Clergy without any confirmation but of the Kings Letters Patents which was a manifest usurpation over the consciences of men and a breach against the fundamentall Laws of the Kingdome the King himself having no such power nor prerogative and former Kings having never assumed it besides the cheat which he did put upon the King in perswading his Majestie to establish that by his Prerogative which was not onely derogatory but destructive to his Prerogative as shall be opened more pertinently hereafter and yet he would here perswade the people he dieth innocently not deserving death For which his undeserved sentence notwithstanding he is so charitable as to charge nothing not in the least degree upon his Judges for they are to proceed by proof by valuable witnesses and in that way he or any Innocent in the world may justly be condemned If he had ended here it had been against charity not to beleeve him but as fire cannot long be concealed after it hath taken hold any combustible matter but will break forth and appear So the fire of his indignation against his Judges being kindled in his breast must needs break forth in despite of dissimulation

and his next words demonstrate clearly what opinion he had of his Judges whom he compareth to the Danes when Heathens to the fury of Wat Tyler and his fellows to the malice of a lewd woman to a persecuting Sword and lastly to Herod and to the persecuting Jews and maketh the charge against himself to look like that against St. Paul in the 25. of the Acts and against St. Stephen in the 6. of the Acts To whose cases his had no more resemblance then it had to the 3. Childrens for St. Paul and St. Stephen were persecuted for opening the kingdome of heaven by shewing a clear way to enter therein by a true and lively faith grounded upon the death and mediation of Jesus Christ onely without any reference to our selves and our own merits But he on the contrary did what in him lay to shut the kingdome of heaven to such as was desirous to enter directing them into false wayes such as could never bring a man thither For if the old Israelites by following after the Lavv of righteousnesse attained not into the Law of righteousnesse because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. and therefore were excluded from the promises what must become of them who going about to establish not the righteousnesse of the Law which once was the ordinance of God but a righteousnesse of their own prescription consisting for the most part in externall rites and ceremonies commanding the observation of them as the principall part of Gods worship and of mans duty when in the mean time they neglect the ordinance of God which is their Ministeriall office consisting chiefly in reforming of the will and informing the understanding by the operation of the Word preached which may be performed by Information and Instruction but can never by any authority or command for there is a vast difference between him who endeavoureth the production of desired effects by the operation of necessarie and appointed means and him who commands onely the performance of the like effects without the application of such means as are necessary for the one requireth an omnipotent power the other may be performed by a creature of a finite capacity What affinity or resemblance then can my Lord of Canterburies case have with St. Pauls or St. Stephens who suffered under the rage of the people for offering their pains to shew them onely a clear and infallible way for purchasing the kingdom of heaven which was left to their own choice to beleeve or not beleeve But my Lord of Cant. neglecting the wayes of St. Paul and St. Stephen consisting onely in demonstration and in the efficacy of perswasion for the obtaining of their purposes and ends was legally processed and condemned for making use of externall force and compulsion for the obtaining of his which St. Paul nor St. Stephen never did and moreover he having screwed himself into the favour of the King did make the Regall Power instrumentall to his ends and which among other things is inexcusable did endeavour to lay the odium and obloquy of all upon the King when it could not otherwayes be defended as if that had been sufficient that he was onely instrumentall to the Kings commands when it was too well known that he was the director of those commands And as his case differed from theirs in the means so must it differ likewise in the ends for the end of all their labour and pains was to bring men in subjection to the will of God by declaring unto them the power of God and of the Deity and manifesting the inexpressible love of God to mankind in sending his onely begotten Son into the world to take upon him our humane nature and expounding unto them the vertue and efficacy of Christs death and resurrection but the end of his labour and pains was to bring men in subjection to his own will by making them sensible how dangerous it was to offend him For he took more pains to inflict punishment on such as offended him then to instruct such as were ignorant But odious is his next comparison comparing himself with Christ and his accusers to the Pharises who having accused Christ for fear that if they did let him alone all men would beleeve on him and the Romans would come and take away both their place and Nation Concluding from thence with a prayer to God that God would not reward this people as then he did the Jews for their causlesse fears and unjust sentence but the cases being so different and the comparisons so odious it were a superfluous labour to go about to inform any mans understanding in the discovery Nor needs any time be spent in detecting his vain presumption and arrogant boasting in applying that deserved triumph of Saint Paul to himselfe as if he could no lesse truely then Saint Paul did say by honour and dishonour by good report and evill report as a deceiver and yet true he was now passing out of this world for it is manifest that he coveted and courted that honour which Saint Paul accompted but losse and dung and did runne a cleer contrary course to Saint Paul for Saint Paul accompted it no shame To the weake to become as weak that he might gaine the weake nor to be made all things to all men that he might by all meanes save some but hee accompted it not onely a shame but an indignity to condiscend one jot to the weaknesse of any man and rather then hee should bee crossed in his purpose and will those gifts and abilities which God had bestowed upon him for other purposes and ends and that credit and esteeme which he had purchased with his Majesty by those gifts and abilities and in reverence of the holinesse of his calling should bee all imployed to ingage King and Kingdome in a War as was evident by the Warre with Scotland especially after the first pacification at the camp neer Barwicke But having taken all this paines in a generall justification of himself to the people who were his Auditors at length he thinkes of it not amisse to speak of some particulars and first is he bold to speake of the King who he saith hath bin much traduced by some for labouring to bring in Popery which he might truely affirme If any such affirmation had been made of His Majesty but the truth hereof is prevaricated as other truths are by him and made useof for his own justification rather then for the Kings the King being rather aspersed then justified by such manner of justification for no man did ever affirme that the King was a Papist as is here implyed nor that His Majestie did labour to bring in Popery as is here affirmed but that he was overreached by the subtilty and fraud of some and he himselfe esteemed the principall deceiver and undermyner of the King and it alwayes hath been one of his chiefest subtilties so to confound