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	people_n	subject_a	1,872	5	7.6486	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30293	A sermon preached before the late King James His Majesty at Greenwich the 19 of Iuly 1604 together with two letters in way of apology for his sermon : the one to the late King Iames His Majesty : the other to the Lords of His Majesties then Privie Councell / by John Burges ...	Burges, John, 1561?-1635.	1642 (1642)	Wing B5720; ESTC R313	21,287	32

also stole away as men that had lost the battell comes to the King and after other expostulations rougher then became a subject to his Soveraigne yet wholesome for that time come out saith he and speake comfortably unto thy servants for I sweare by the Lord except thou come out there will not tarry one man with thee this night c. Nor hath the holy Scripture alone this observation but even among the heathen that it might appeare a truth which nature is not ignorant of we finde it still observed and recorded as a meanes that drew the hearts of the people to their Princes Thus Suetonius notes of Titus that he had that of nature or of fortune good luck as we say to win every mans good will and among many things reports this one gracious speech of his that no man should goe away sad from speech with a Prince The like of Augustus as the meanes that setled him in the hearts of the people and by name this one observation that when a poore man offered him a Petition trembling he encouraged him and said Petitions should not be given to a Prince as meat to an Elephant that one is afraid of The like of Traian Antoninus and others is reported which I forbeare to recite All shewing that it was observed as a meanes of gaining the affections of the people to speake peace unto them Fourthly and on the contrary to doe otherwise is not safe neither at the entrance nor when a Prince is setled For the entrance Rehoboam is a witnesse who being a yong King followed yong mens counsell indeed yong counsell though old men had given it and as they bad him told the people his Father had scourged them with rods but he would beat them with scorpions that is say some with whips which have wires in the lashes ends to make them bite where they goe his little finger should be heavier then his Fathers loynes The old men had given him better counsell To serve the people that day and give them good words and the people would be his servants for ever But this good counsell would not downe with the yong King What was the end of it Why when the people saw that they were not regarded they left him and bad the house of David looke to it selfe Thus for want of speaking peace he put himselfe out of the greatest part of his Kingdome And for an established State we have a story of Caesar that after he was growne great and strong in his State yet his very speeches gave occasion of distaste and conspiracy against him as by name that he said the Senate for that I thinke is meant by Respublica was but a name onely This was a meane of loosing their hearts and his owne greatnesse however God plagued those that conspired against him as take this for a generall rule God never spares those that rise up against Princes how evill so ever they be Finally for this purpose Comines hath a grave discourse in his fifth booke out of his owne observations I would I could speake it in his owne words he speakes it so well I will goe as neere it as I can he tels what is the misfortun of a Prince It is not saith he to take a fall off a horse or to be smitten with a sharpe ague that is no misfortune to a Prince What is it then When God will not suffer him to reigne that is a misfortune indeed but what be the prognosticates of it First saith he God smites him in his wits which is a great blow he meanes not surely in his sences but in his judgement then he sets division in his house and saith he the Prince is so farre in Gods disgrace that he flyeth the company of the wise and advanceth fooles oppressours and flatterers and such as sooth him in all his sayings If he take a penny they bid him take two if he be angry with a man they bid hang him Further they give him counsell in any wise to cause himselfe to be feared and they also behave themselves cruelly and proudly as though authority were their inheritance c. This was that wise mans observation which I have repeated as I thinke very neere in his owne words to shew how Princes loose the hearts of their Subjects when they grow perswaded not to use them graciously So then whether duty or ornament safety or danger be respected it appeares that David had good cause to promise and all good Princes to performe gracious behaviour towards their Subjects 2. We have heard what he promised now let us heare to whom To thee saith he that is to all his people of which as was said Ierusalem was an abridgement To shew favour to some hath bin in those that were worst noted Nero had his favorites not worthy to be named Galbo had his three Paedagogues besides Vimius the Broker that prevailed with Galba as gold did with himselfe in any thing and so others But this is the princely goodnesse of Christian Kings to be good to all their good Subjects All are their subjects therefore should have the sun-shine of their soveraignty all are their brethren and companions as we shall after heare companions in scot and lot as we say I meane in every burthen of their troubles and therefore should have so●e portion in the common comfort of their favours And indeed this is Kingly graciousnesse to be gracious to all their good Subjects and to doe good to all like the Sunne that shines to all like Christ that did good wheresoever he became There is nothing more grievous to the Subjects then inclosure of Commons or overlaying them when great men over-charge them so that poore men can make no use of them for their reliefe I say there is nothing more grievous unlesse it be Monopolies and I cannot tell which of them is more grievous but there is no inclosure of Commons or Monopolies so grievous as the inclosure and ingrossing of a Kings favours or to make a Monopoly of a King What then would we have the favour of Princes so common to all that it should not specially abound unto some God forbid for as the vitall spirits in the body goe to the least member yea to the fingers end yet are most plentifully bestowed where nature hath the greatest imployment of them So it is fit that the favours of Princes lying open as a common to all their Subjects in their proportions should be specially placed on men of chiefest use and desert 3. We see What and to Whom let us now see upon what respect I will speake peace to thee Sed quare saith Augustin Non propter honores meos non propter pecuniam meam non propter vi●am meam Not for mine honours not for my treasure not for my life but for my brethren and neighbours sake● For thine owne sake I will speake peace unto thee And indeed this is true love for love saith the Apostle seekes not

A SERMON PREACHED Before the late KING JAMES His Majesty at Greenwich the 19. of Iuly 1604. TOGETHER With two Letters in way of Apology for his Sermon The one to the late King IAMES his Majesty the other to the Lords of his Majesties then Privie Councell BY JOHN BVRGES Minister of Gods Word since Doctor of Divinity and Parson of Sutton Cofield in Warwickshire LONDON Printed by Thomas Brudenell 1642. A SERMON PREACHED BEFORE KING JAMES his Majesty at Greenwich the 19. of Iune 1604. The Text PSAL. 122.8 9. For my brethren and my neighbours sake I will now speake peace unto thee because of the house of the Lord our God I will procure thy wealth THE title of this Psalme shewes the excellency and Author of it a Song of degrees a Psalme of David The Psalme it selfe is gratulatory Davids gratulation to and for the good estate of Ierusalem the Metropolitan City of his Kingdome In which he first professeth his joy for the present good estate thereof and demonstrates his care for the future That which he rejoyceth at in the present condition of it is first the forwardnesse of the people to Gods service secondly the good estate of the City which was built as a City united made Ierusalem of Iebus and Salem the Fort of the Iebusites being subdued by David and by building united into one City now at peace in which also Religion was set up yea the staple of Religion for thither the Tribes went to worship and Justice also yea the royall seats of Justice The demonstration of care for the good of that City hereafter hath in it two branches The Kings incitation to all his Subjects to pray for the peace of it and he sets them downe a forme of praye● the holy Ghost knowes well enough how to pray in a set forme The second thing is his owne promise as it were his Magna Charta the Kings great Charter for the good of Ierusalem in the words now read A great Charter but in few words which yet are massie and weighty containing the Kings grant in the word of a Prince to gratifie Ierusalem in two things First to use her kindely and secondly to procure her wealth To both which he addeth his reasons as we shall see in their places The promise of kinde and gracious usage is not so plaine in the words of our translation as in the originall for where the translation saith I will wish thee prosperity the originall saith I will speake peace A speech that every where as well as here signifies all kinde usage under one speciall kinde of it that is good words So Psal. 28.3 where David speakes of some that speake peace to their neighbours but malice is in their hearts they speake friendly Psal. 85.8 God will speake peace unto his people that is will use them graciously And in Hester 10.3 it is said of Mordecay he spake peaceably saith the translation peace saith the originall to all his seed Whereby it may appeare that the first parcell of the Kings grant is to use his people graciously to speake peace unto them In which parcell if we marke it be foure points First what he will doe I will speake peace Secondly to whom to thee to Ierusalem Thirdly for what respect for my brethren and companions sake Fourthly when now but that when is indeed why as we shall after heare 1. Touching the thing what we learne in Davids example First that it is the office and care of good Princes to speak peace unto their people They are Fathers a title as of power so of love to teach them to use their Subjects as children They are Masters but saith Paul to Masters Ephes. 6. Know that even your Master also is in heaven The greatest Kings are servants to the great King of Kings let them use their servants as they would be used of their Master graciously To this end because the disease of Princes oftentimes is the swelling of heart and to dye upon such swellings it pleased God in the 17. of Deutrinomy both to restraine them from windy and swelling meats forbidding such multitude of Chariots and horses as might lift up their hearts above their brethren so as to make them forget that they are men and rule over men and also to give them a dyet the Booke of God to meditate upon which is able to moderate and temper the heart of any Prince without which no Kings heart no mans heart can be good as it ought Secondly now as it is a duty of Princes to speake peace so it is an ornament unto them Curtesie is a Christian vertue commended to all men in the Epistles to the Ephesians and Colossians That which is curtesie in a Subject is graciousnesse in a Prince a vertue of the same kinde onely advanced to an higher place by the dignity of the person And it is an ornament that becomes none so well as Princes the images of the gracious God whose Deputies they are whose titles they beare It was truly said of Pythagoras that in two things specially we imitate the nature of God truth and goodnesse A Prince faithfull of his word and gracious to his people is a goodly image of God We see that in greater Maps things are expressed more plainly then can be in the smaller though they be drawne by one skill so in the greatest personages this ornament is fairest when they that of all others have the best warrant to speake roughly shall speake peace Thirdly and as it is a duty and an ornament so is it a bond and one of the best that Princes have to obliedge the hearts of their subjects unto them It is therefore noted of Mordecay as the ground of his acceptance among the multitude of his brethren that he did these two things which the King here promiseth in his Charter he procured the wealth of his people and spake peace unto all his seed The strength of this course to melt the heart of the Subjects appeares in David in 2 Sam. 19. who understanding the minde of the ten Tribes to fetch him home againe takes the watch-word and sends to the men of Iudah this message Why are you behinde to bring the King againe to his house ye are my brethren my bones and my flesh are ye wherefore then are ye the last that bring the King againe And to Amasa this protestation God doe so to me and more also if thou be not Captaine of the hoste to me for ever to lead the Army for him that had led it against him what was the effect He bowed the hearts of the men of Iudah as one man saith the text Such strength hath the gracious usage of a Soveraigne in the hearts of good Subjects Againe Ioab knew well what strength was in the Kings good speeches who finding the King so wounded for Absolon that he retired himselfe as if he had lost a Kingdome that very day in which the Kingdome was recovered so as the people