Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	majesty_n	parliament_n	3,897	5	6.3360	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49562	The death of Charles the First lamented, with the restauration of Charles the Second congratulated delivered in a speech at the ploclaming [sic] of our gratious King, at his town of Wellington, May 17, 1660 : to which are added short reflections of government, governours, and persons governed, the duty of kings and subjects, the unlawfulness of resistance, with other things of moment, and worthy consideration / by William Langley ...	Langley, William, b. 1609 or 10.	1660 (1660)	Wing L406; ESTC R7376	37,260	124

Saul that we should serve him will ask also with the Atheists who is the Almighty that we should serve him Jobe 26. Libertines plead Christian liberty it frees them from this bondage of obeying Kings Foolish men Kings crave not bondage but ingenuous subjection not servitude Then liberty and obedience to Kings are consistent but obedience Good subjects are not Tributaryes but contributaryes their taxes not forced exactions but ingenuous grants Not constrained but of conscience Rom. 13.5 Away then with those discontented and Rebellious spirits that grudge him his outward rights whether tributes of money or Attributes of supremacy And fly off in a rage what Portion have we in Charles Let such enemies perish and upon his owne head let his Crowne flourish May not the Scepter depart from Jacob nor a seed from his loynes till Shiloh come againe let his Posterity have a Crowne on Earth when himselfe hath a Crowne in Heaven It is not the name of a King a nominal King that I commend unto you like those sometimes in France who had nothing but the bare name preter nomen nihil Nor like the King of Samaria who was no more but paululum Spumae a frothy bubble I speake of one who is great in name in office in parts of Auhtority majesty and qualified in every respect for the discharge of his government such an one as shall honour the Nobles councell the Councellors grace the Universities incourage Orthodox Ministers defend the rich relieve the poore restore justice advance religion usher in peace and plenty and make a sweet spring wheresoever he goes 1. And of all this you may be assured first from his word he that is truely regall will be reall in words and actions Verbum regis Rex regi and as the people proclaime their love to their King the King hath proclaimed his Love to his people in a pardon of all past offences except what cannot stand with honour religion and justice The praise of it Lips l2 pol c. 14. and that refer'd to his Parliament there is no question but he will fee that faithfully performed for which his royall word is engaged More pretious then a Kingdome it being not like the Lesbian rule which changeth and altereth it selfe according to the building and is crooked and straight short and long according to the bigness and proportion of the stone or timber Words are not comendable if deeds be not answerable He knows no man can expect faithfulness from others that is not faithful himselfe 2. You may be assured from his gentleness and sweet temper of spirit levelling the unevenest crookedest dispositions that which made Alexander the Great so memorable was not his Conquests but that excellency of mind in pardoning offenders It is storied of that great Captaine of the Jews that he was vir mitissimus numb 12.3 the mildest man upon Earth Of Jacob Gen 27.11 that he was homo lenis a smooth man so in his Countenance of a peacable disposition of David that he was pulcher aspectu 1 King 16.12 of a lovely and gratious aspect mild affable and pleasing presence This made Polibius say that a curteous Prince conquers all It no wayes lessens his Authority but adds to his greatnesse Read Lipsius pol. l. 2. c. 13. The King of Bees saith Basil hath no sting the greater power the lesse Passion Regis clementia virtus A gentle intreaty more forceable then imperious command a King is Gods Lievtennant on Earth and must be mercifull as his Father in heaven is mercifull it is the part of a Tyrant in imperio nil nisi imperium cogitare to glory with Lewis the eleventh King of France that he passed his time in making Comineus lib. 6. c. 8. Cont Faust. l. 22. c. 56. and undoing men as if he were placed in his throne non ut prosit sed tantum ut praesit as Austine speakes When a Tyrant comes abroad all seek to hide themselves but when a mild King shewes himselfe all flock to him Pro. 28.28 the streets and wayes are fild with people and the aire with acclamations of joy which either hath been Pope Sixtus delighted in bloody warrs when he heard of peace he dyed or will be in all parts of this Kingdom Our King is Filius pacis the son of Peace made of Peace and well knows that to sluce out the blood of his subjects is to empty his owne veines It is said of Alexander the Great to his eternall infamy he entred like a fox he reigned like a lyon and therefore worthy to dye like a dog 3. You may receive Assurance and encouragement from his wisdome sagacity and quickness of apprehension to judge of true and false colours and who they are that have run along with all changes Temporisers Prudence a proper vertue for him that governs and shifted Saile with every wind Macro saluted Sejanus as long as he was in Tiberius favour many follow more a Princes fortune then his person Againe he knows bad servants to God can never be faithfull to men Theodoritus one of the Emperours of Rome was an Arian one of his Courtyers desirous to engratiate himselfe with his Master forth with became an Arian leaving his former way of religion the Emperour hearing of it straight commanded his head to be chopt off saying he that will not be faithfull to God will never be faithfull to man There is a necessity that a Ruler be wise nullū animal majori est arte tractandum quam homo Seneca lib de Clem. 1. c. 17. there is not any creature like unto man most mutable in his opinions most deceitfull in his words of more colours fouldings doublings worst to be known hardest to be ruled most ingrate and unthankfull unto him that is set over him for whose government more art more prudence more wisdome more discretion and sagacity is required his wisdom was never yet questioned by any he is a wise King 4. You may be assured from that obligation that lies upon him and that Oath that he will take at his Coronation impartially to administer Justice the greatest stile of honour that could be bestowed upon the Roman Consuls Which he dare not violate as some have done Generals and Emperours was Pater patriae to have a fatherly care over and to bear a fatherly affection to those that are under them Non mihi sed populo said an Emperor Princes are not ordain'd for their own sake but for the peoples that they might have to whom to resort and upon whom to depend for help succour and relief in their necessities their breast being that Ocean into which the cares of private men should empty themselves Aust. de civit Dei l. 4. c. 4. Remota justitia quid sunt regna nisi magna latrocinia take away Justice and what are kingdoms but Latrocinations under this name is comprehended all kind of vertue

in this sense saith the Philosopher Justitia est omnis virtus but particularly it is one of the Cardinall vertues which hath for its object and end the giving to every man that which is his right and his due Vlpian It is constans perpetua voluntas quae tribuit cuique suum a constant and perpetuall will attributing to every man his own it is singulare unicum donum c. the onely singular gift and greatest good that God communicateth unto men Lib. 3. de off Cicero calls her the Queen and Firmianus the mother of all vertues and therefore without question our gratious King being a true Steward This is the end of their office very well knows he must give an account of his stewardship and that his account may be in some reasonable proportion answerable to his receits no greater ornament then justice he will make his primum and ultimum the formost of his desires and utmost of his endeavours to do Justice this he knows is columna corona regni He wil establish the reigne of Astraea in this age of iniquity a prop to make a kingdom subsist firm in it self and a crown to render it glorious in the eyes of others Our Soveraign will be a Constantine an Arcadius and a Theodosius to his Church a shield for their defence and protection scutum Christianorum the buckler of his people In vita Marcelli as Plutarch called Fabius Max. scutum Romanorum the target of the Romans Rulers are called shields Hos 4.18 Her shields love to say Give ye a Tyrant is a Butcher to his people but a good King a Buckler 5. You may receive assurance from his tenderness of spirit towards the oppressed and afflicted The wisest King that ever was complains of a mighty oppression that he beheld the tears of the innocent and they had no Comforter Eccles 4.1 The first words of the first King whom God chose for his people were these Kings must be nursing fathers not cursing Tyrants Deliverers not devouters What aileth the people that they weep 1 Sam. 2.5 Kings are Gods Lievernants and as they assume the name of gods so they ought to have the property not to pill and poll their subjects Is 49.23 but to be nursing fathers Alphonsus King of Naples used this Embleme A Pelican feeding her young with her own blood and the Motto Pro rege pro grege Iliad l. 9. Achilles in Homer is said to love his countreymen as the carefull bird her unfeathered brood The gratious Apothegme of our noble Soveraign King James to his son Henry is worthy to be written in letters of gold Basil Dor. l. 2. p. 99. and will not be forgotten by his grandchild who treasures every lesson that bespeaks his subjects good Enrich not your self with exactions upon your subjects but think the riches of your people your best treasure We have seen and heard of some lately that were so cruel and incompassionate as if the Rocks had fathered them and the Wolves of the Wilderness had given them suck there being no other comfort to the oppressed then that advice Albertus Craucius gave to Luther when he thought a reformation impossible Frater frater abi in cellam ibi dic miserere mei Deus Brother brother go into thy cell and do no more but sigh and say Lord have mercy on me Was it not too common to stop innocency in the mouth with disaffection and a true lover of the kingdom with the odious name of a Cavalier for so they intended it Bark on the 6 Com. pag. 246. and so I find it used above thirty six years ago by which means it came to pass that Justice was suspended and the innocent became a prey to cunning subtile Foxes who Proteus-like could transform themselves into any shape as the Devil into Sauls mantle or into an Angel of light grieved hearts had never more cause to say and sadly to complain Mundum dolens circuivi fidem undique quaesivi c. Men were used as Vetronius Thurnius used Alexander Severus his poor suppliants The Author had sadly experimented it for seven years to kill them with lingering excuses and delayes and by their cunning subtilty to decline the force of any just and reasonable request rendering the lives of many uncomfortable to themselves Worse then the unjust Judge or Gallio Act. 18. and a burthen to others Now can it be imagined by any sober discreet persons that our gratious Soveraign who hath been so sorely afflicted almost from his infancy undergone the contradictions of men scorns contempts revilings hath drunk deep of the cup of persecution His sufferings unexpressible by any Pen. beheld with a sad heart the horrible oppressions committed in this Land and cruelties exercised against persons of all ranks to the violation of divine and humane Laws I say it cannot be imagined that he can want the bowels of compassion towards the oppressed and afflicted besides there is not any thing more repeated in Scripture Psal 12.5 Psal 72.2 Exod. 3.7 8. in which the King is very conversant then the particular care which God whom he owns for his and whose Lievtenant he is hath of the oppressed and when God is a patern it is safe following by this he will be immortalized and his throne surely established Prov. 29.14 the King that faithfully judgeth the poor Over you in dignity For you for profit his throne shall be established for ever and such a King you may be assured of who knows he is not onely over you but for you 6. You may be assured from his Majesties constancy in Religion wounded with the sword of manifold temptations being sorely thrust at that he might fall she that made the Kings of the earth drunk with the Wine of fornication Rev. 17.2 could not make him drink the least drop but continued in the faith grounded and settled not moved from the hope of the Gospel Col. 1.23 such a constancy appeared in his royall Majesty that neither temptations on one hand threatenings on the other the graceless behaviour of his subjects and undutifull dealing from those of the same Profession Pretended Professors but reall Atheists could in the least shake his faith the God of constancy working this grace in his royall heart and giving him this comfort in his saddest and darkest night of troubles that he who trusteth in the Lord shall be as mount Sion which cannot be removed Psal 125.1 but standeth fast for ever he knew irresolution unsteadiness hatefull to his Master Christ Heb. 13.8 who is semper idem ever the same he is of a noble and uncommon nature it being the property of the double-minded man to be unstable in all his wayes James 1.8 Christian Religion is a Ring and the Diamond of this Ring is Constancy Vincenti dabitur that wears the Crown Some are ever turning till nothing

must be subject and adds the powers that be are ordained of God insinuating that the Magistrate is not from God after any common manner but ordained after a more speciall sort By me Kings rule Prov. 8.15 they hold their Scepters from him therefore was their usuall stile formerly and blessed be God now is Charles by the grace of God King c. 2. Ob. Libertines and others wrest that Text of St Paul 1 Tim. 1.9 The Law is not given to the just and righteous man therefore good men are exempted from obedience to Laws Answ The just man doth well not for fear of punishment as compelled by Law but of grace and meer love towards God and goodnesse justo lex non est posita Melanch in loc neque ad condemnationem neque ad coactionem albeit there were no King or Law to command him he would be a King and Law to himself obeying higher powers of his own accord But why frame you Arguments of disobedience when the Apostle tells you you must needs obey Rom. 13.5 Observe the words Must needs obey not onely for wrath but for conscience sake you must needs obey because all powers are of God because it is a sin to disobey because temporal and eternal judgement accompanieth this sin necessary ex necessitate finis praecepti for thereby we do that which is acceptable to God enjoyning obedience and that which is profitable to our selves enjoying Government 1 Tim. 2.2 That we lead a quiet and peaceable life in all godlinesse and honesty And this must be for conscience sake For conscience sake saith the Apostle tuta conscientia praestari possunt quae propter conscientiam praestanda sunt a man may do that with a safe conscience which he must do for conscience and therefore they are far from good men seem what they will that pretend conscience for their disobedience to the Civil Magistrate the freedome you talk of if any must be spiritual Iohn 8.36 liberi quia liberati because made free by Christ a discharge from the whole bondage of the Law sin and Sathan and not a liberty to do what every man list and live under no obedience Gods people notwithstanding their liberty must perform duty to whom duty belongs 3. Ob. The Kings of Judah were figures of Christ and figures are now ceas'd and abolish'd Answ It s true in part they were shadows and figures yet more then figures for the Levitical Priesthood took an end but the Political Government hath no end for the office of Kings is established 1 Pet. 2.13 Honour the King and God hath promised to his Church in Gospel-times A blessing to the Church in the New Testament Isa 49.23 That Kings shall be their nursing fathers Queens their nursing mothers Isa 49.23 S. Paul counsels to pray for Kings and all that are in authority 1 Tim. 2.1 2. Why should any study Arguments against those from whom so much good hath proceeded they maintain the Church and the Church maintains them they hold up the Crown of Religion and Religion strengthens their Crowns I might alledge the happy Government of many well disposed Kings Antonius Pius The piety of Antonius pius is very commendable for his gratious Decree that none should accuse a Christian because he was a Christian Constantius Constantius the father of Constantine made more reckoning of those that professed Christianity then all his treasures Jovianus after Julian refused to be Emperor Jovianus unlesse he might govern Christians Constantine Great Constantine had that name not so much for his greatnesse in authority as godlinesse Theodosius and many others too many to be named I will not insist on the happy and glorious Reigns of David Solomon before his prevarication Hezekiah Josiah those that make them onely shadows have not the least shadow of Reason or any substance of Honesty 4. Ob. With God there is no respect of persons Jam. 2.1 Rom. 2.11 and this is often repeated Eph. 6.9 Col. 3.25 1 Pet. 1.17 and many other places Answ By person is not meant the substance but the quality viz. whatsoever is about or without a man as birth education honour wealth and the like Acts 10.34 God respects not any because they are high or low rich or poor but in every Nation whosoever he be he that feareth him and worketh righteousnesse is accepted with him and in this sense no respecter of persons in giving favour and forgiving faults he regards not the rich more then the poore the Jew more then the Gentile a man of peace more then a man of war nor Peter a Jew born more then Cornelius an Alien I confesse all are fellows in respect of grace and the common faith Jam. 2.1 Part. Answ but all are not fellows in respect of authority place but this answers it self Have not the faith of our Lord Jesus Christ in respect of persons in a word it is a common saying Nec regna socium ferre nec tedae sciunt Love and Lordship can abide no fellowship That common-Weal where many will rule except subordinately is like Plinies Amphisbena a Serpent which had an head at each end of her body and while both strive which should be the Master head the body is miserably torn When one comforted a poor widow which had lately lost her husband for that he was an unthrift and unkind replied although he were but a bad husband he was an husband and such an one is better then none for the commodities of Government are so great that a very bad husband to the Common wealth is better then none the Anabaptists in their confusion and disorders contrary to their own Doctrine thought it best Sleidan Com. to choose a head a King and so they did and a worthy one a renowned Tailor John Berold CHAP. V. The Duty of Subjects and how it consists in Obedience Reverence Maintenance Prayer for them SAint Peter names one 1 Pet. 2.17 which includes others Fear God Honour the King the fear of God is a fit Introduction to the Kings Honour they are homines Deo secundi next to God Tert. the fearers of God Honour the King most we must Honour him for God himself honoureth him in stiling him by his name God and the King have interchangeably borrowed names God is a King in heaven the King a God on earth he must therefore be honoured Saint Paul names but one too and that is subjection Rom. ●3 5 including the whole duty of Subjects 1. Obedience and that general none exempted for that universal note every soul omnis anima Rom. 13.1 confutes the seditious Papist and tumultuous Anabaptist Bilson against the Jes p. 118. Epist. l. 2. Epist 100. The Papist would exempt Clergy men from obedience to secular powers a Doctrine not heard of till 1000 years after Christ Gregory the Great one of the most learned Popes saith That power over all men

is given to my Lord Mauritius the Emperor and lest any should imagine Priests exempted he saith in the same place and to the same person Sacerdotes meos luce manui commisi Howsoever the Popish Clergy hold themselves free from obedience to the Civil Magistrate yet Christ aliter jussit aliter gessit Bern in Rom. 13. and the best interpreter of Gods Law our Saviour shews It lies on all persons both by precept and practice That Clergy men ow subjection and Loyalty to the Secular power Our Saviour John 19.11 who was a Priest and Prophet submitted himself to the Roman Magistrate confessing the Presidents power from heaven The Apostle Paul did tread in his Masters steps appealed unto Caesar Act. 25. and appeared before Caesar as his lawfull Governor and Saint Peter exhorts all men to submit to Gods Ordinance 1 Pet. 2.13 Whether to the King c. I wonder the Papists before this time did not purge the 13th to the Romans as being more Lutheran then Catholick and others besides them may blush and be ashamed to wrest as they do that Scripture 1. Quere Though it be over all persons must this obedience be in all things Answer Kings sometimes bid what God forbids in that case our Apostle enjoyns to obey God rather all consent to this Acts 5.29 Princes must be obeyed but inter limites disciplinae within the bounds of Religion if their command cross Gods Tert. Peters rule must over-rule Deo magis quam hominibus it must be in things agreeable to the mind and will of God 2. Qu. May there be resistance and may the Subject disobey in such a case Answ Though he cannot obey actually he must passively the Kings wil must be done aut à nobis aut de nobis either of us or on us either we must be patients or agents patients when he is tyrannous and wicked and agents when he is good and godly The Apostle saith not Be subject to Christian and holy Governours but indefinitly to Potentates not to the good and curteous 1 Pet. 2.18 but to the froward Si bonus nutritor est tuus si malus tentator tuus est if a good King he is thy nurse receive thy nourishment with obedience if evil he is thy tempter receive thy triall with patience But this I intend to speak fully of in the sixth Chapter 3. Qu. Whether the Princes power extends to all causes as well as over all persons Answ It is part of the Kings stile In all causes in spirituall as well as temporall in both he must be obeyed so he countermand not God none will doubt this if he consider the doings of Josiah his Authority in Ecclesiasticall causes The state of this question is very significantly laid down in that speech of Constantine to his Bishops Vos intra Ecclesiam Episcopi Euseb de vita Const 4. ego extra Ecclesiam you are Bishops within the Church and I a Bishop without the Church they in the proper and internall offices of the Word Sacraments and Ecclesiastical Censures and he for outward authority and presidence theirs limited to the soul consisting in Preaching the Word his to the body in bearing the Sword Second Duty A second Duty is Reverence and this is threefold Mentis Oris Corporis In thought Subjects must have an high esteem of their Kings and hold them solo Deo Minores none above them but God Elutherius wrote to Lucius a Britain King vos estis Dei Vicarius you are Gods Vicegerent in your Kingdome against whom we are not to harbour an ill thought but have a Reverent esteem of them Eccless 10 20. but have a Reverent esteem of them befitting their Regality Highnesse and Majesty and as the Lords Anointed Reverence in tongue Thou shalt not revile the Ruler of thy people In tongue for Subjects to rail against their Soveraign is unchristian yet used by Romanists and Separatists what Base Reproachfull Speeches have been given out against our late gratious Soveraign I tremble to think of a King that in the whole world had no Peer and yet how vilified and disgraced by black mouths and had they not wiped all shame from their faces and banisht Religion from their hearts they durst never have laid such an heap of disgraces on Gods Anointed Of body Reverence of Body this is usual in Scripture it ought to bow to a mean Magistrate but fall down to Regal Majesty Ahimaaz did to David David to Saul the Kings son to his father 2 Sam. 14. They have three special Ensigns of Honour A Crown of gold for their sublimity for which they must be Reverenced a Scepter of Righteousnesse for government for which they must be obeyed a Sword for vengeance Rom. 13.4 for which they must be feared Honour them we ought as the * Rom 13.4 Ministers and * 2 Sam. 14.17 Angels of God the Shepherds and Shields of his people under whose shadowing boughs we may sit and repose our selves num 27.17 Ps 47.9 Ezek. 31.3.6 A third Duty is maintenance by way of Tribute Third Duty this our Saviour did when the Ruler was a Heathen and knew not God Give to Caesar the things that are Caesars Matth 2.21 His Precept he saith not Date but Reddite because Tribute is a due Debt unto Caesar and if to a Painym Emperor much more to a Christian King he saith not reddite quae petit sed quae sunt illius which Principals are Honour obedience Tribute His Practice He paid Caesar Tribute and to that end willed Peter to go to the Sea and to cast in an angle and take the first fish that cometh up and in his mouth he should find a piece of twenty pence V. 27. that take and give unto them for me and thee it is observed that though our Saviour wrought many Miracles yet never any about honour or money but that of Tribute rather then that should go discharged he will work a miracle By Tribute I mean all Sesses Custom Subsidy or whatsoever else due to Kings either to sustain their States or support the publick charges of the Kingdome being his stipend or pay Rom. 13.6 for he is the Minster of God serving for the same purpose saith the Apostle Fourth Duty A fourth duty that Subjects ow is Prayer Saint Paul willeth and enjoyns to pray for them and that when like Manasseh they poured out blood like water 1 Tim. 2.1 the Jews are commanded to pray for Nebuchadnezzar Jer. 29.7 and the peace of Babylon Nebucadnezzar deserved not the name of a man but of a beast Dan. 4. yet as a King he is called the servant of the highest God in his peace they have peace Tertullian shews the love and affection Christians bore to their Magistrates In Apologet. Oramus Imperatoribus ut det Deus illis vitam prolixam imperium tutum aulam securam exercitus