Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	good_a	life_n	16,696	5	4.8534	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95803	Novemb. 18. 1642. The unlimited prerogative of kings subverted. Or a short treatise grounded upon scripture and reason, to prove that kings ought as well as others to bee accountable for their actions. By a well wisher to the church of God, his King and countrey. And dedicated to all such as love the truth.	Well wisher to the Church of God, his King and countrey.	1642 (1642)	Wing U84; Thomason E127_32; ESTC R16462	22,383	17

Power Magistracie and Government is the ordinance of God and by divine institution but so are not Kings nor this nor that nor any other kind of government they are of man and through his appointment So that I say Kings for their kind of government are the ordinance of man For God hath not tied any people in his Word that they shall be governed by Kings or by Dukes or by Judges or Estates or the like but referres that unto themselvs for their choice according as they shall see most convenient for their good and prosperity but when this or that kind of government is ordained and established by generall consent of the people this is the ordinance of God which the Apostle gives a charge that every one be subject unto according to the old saying Vox Populi vox Dei The voice of the people is Gods voice which they that resist shall receive to themselvs damnation So that still you see there is a power on earth above Kings as I said before which lies in the generallity of the people from whence they doe receive as from their Fountain head their Soveraignty and Kingly dignitie Now then from what hath bin said followes this consequence of necessitie that if there be a greater power on earth then Kings are Then Kings are accountable for their actions therunto and ought to be subject as well as others as appeares by that in Rom 13 1. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God c. Whosoever therfore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation In which words we see the Apostle gives a generall charge to all inferiours to submit themselves to their superiours therfore if Kings be inferiour to their Kingdomes and so consequently to the representative bodies therof then Kings ought by vertue of this charge to be subject thereunto as well as others But how ought they to submit what in doing only and in matter of obedience are they discharged there so as though they abuse their power never so exorbitantly to spoile oppresse and destroy their people censure may not passe upon them nor punishment be inflicted surely I find no such distinction in all the word of God Nay we are commanded the contrary and the law of nature teacheth us as much that if there be a festred and a gangreen'd member in the body that would destroy the whole to cut it off for the preservation of the whose I it is true will they say if there be any festred or corrupted member in the body that would destroy the whole we ought to cut it off rather then to suffer all the body to perish the Law of God and nature teacheth us thus much but in case the head should have any Gangreene in it and you cut that off you doe immediatly destroy the body the life can not be preserved when the Head is gone So in like manner the King he is the Head of the State and in that respect he hath such an influence upon the State that if you cut Him off you destroy the whole State together with Him as you destroy the body when you take away the head therof therfore be he never so wicked He is to be suffered and borne withall Answ This similitude or resemblance here doth not hold good therfore we must distinguish between a naturall head and a civill head for if the naturall head of the body of man be taken away the body dies but it is not so with the civill Head of the State as experience doth sufficiently shew by the death of Kings But if it were possible in the body of man when one head is taken away to find another to put in his place and so to preserve the life as it may be done in the State surely Heads would oftentimes be changed and cut off as well as other members So that if we will thus reason that the Head of the State should be in respect of His body as the head of man in respect of the body of man then it doth necessarily follow that the Head being dead the body should die also as is manifest in the body of man But it doth not hold so in the head of the State as it doth in the head of the body of man that if the head of the State be cut off the State dies as doth the body of man therfore the King who is the Head of the State if a corrupted and a festred Member that may indanger the destruction of the body of the State ought to be cut off for the preservation of the whole for Salus populi suprena lex nothing ought to be so much regarded as the Peoples safety which is the end of all Law and government whatsoever This similitude though it hold not good as it is above proposed yet it doth in the contrary that if a King by his wicked and Tyrannicall courses doth destroy his Kingdome he doth destroy himselfe as when the naturall body is destroyed the head of necessity must perish with it I but will some say this is strange Where in all the Scripture doe you find that the people have with Gods likeing and approbation so much as resisted their Kings how much lesse censured them or brought them to tryall or punishment for any actions that ever they have done For the first of these I Answer that Kings in their wicked and ungodly courses have bin resisted by their people the Spirit of God speaking by way of commendation of them for it or at least wise not disapproving the same This is evident by divers places of Scripture As first of all we have an example hereof in Ionathans case 1 Sam. 14 44. where because that lonathan had eaten a little Honey contrary to the Commandement of his Father Saul who was then King of Israel he would have put him to death thereupon the people stand up in his just defence against Saul his Father saying Shall Ionathan die who hath wrought this great salvation in Israel God forbid as the Lord lives there shall not one haire of his head fall to the ground for he hath wrought with God this day Then it followes the people rescued Ionathan that he died not Did they not think you resist Saul when the people rescued him out of his hand whether he would or no and contrary to the Oath that he had sworne Secondly we have the example of David in Keilah 1 Sam. 23.7 c. where David being at Keilah and Saul hearing of it thought he had got now his oportunity to take him that he might kill him as oftentimes he had before indeavoured but it so pleased God that this came to Davids eares that Saul secretly practised mischief against him to come and take away his life Hereupon David inquires of God First to know whether it were so or no as