Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	temporal_a	7,350	5	8.5475	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85738	Royalty and loyalty or A short survey of the power of kings over their subjects: and the duty of subjects to their kings. Abstracted out of ancient and later writers, for the better composeing of these present distempers: and humbly presented to ye consideration of his Ma.tie. and both Howses of Parliament, for the more speedy effecting of a pacification / by Ro: Grosse dd: 1647	Grosse, Robert, D.D.	1647 (1647)	Wing G2078; Thomason E397_3; ESTC R201664	38,810	64

proceeded no lesse severely against Rebels But most strict is that Law of God promulged by the mouth of the Apostle Therefore whosoever resisteth the Power c. resisteth the Ordinance of God and they that resist shall receive to themselves damnation that is as all Divines expound it temporall here and without repentance eternall hereafter And as for those that doe calumniate and derogate from the Power c. of Princes here by their seditious words and scandalous writings although perhaps they may escape the hands of men yet they shall never avoid the judgements of God from whose all-seeing eye of Providence nothing can bee hid against whose omnipotent Power nothing can resist and by whose most just judgements no wickednesse can goe unpunished No lesse wittily then pithily St. Ang. For whereas the doctrine of the Apostle doth make mention of these earthly powers he doth insinuate into our apprehensions even the parts of the heavenly judgement For whenas hee doth enjoyne us to obey the Lawes of the world hee doth necessarily admonish us to take heed of the world to come If thou wilt not saith he feare the Powers doe that which is good which is as much to say If thou wilt not fear the judgement to come then eschew evill and doe good whilest thou art here Therfore we ought to take heed performe the first forme of this Constitution which wants the lawes of this life that we may exclude keep from us that fore-judgement of eternall death in the other life because those whom this temporall punishment doth not take hold of here there that eternall punishment wil follow with insufferable torment hereafter Amongst other examples of the judgements of God upon rebellious gainsaying and disobedient Persons we have that dreadfull and horrible example of Corah Dathan and Abiram in the holy Scriptures which the Spirit of God sets downe as a warning to us that we fall not into the like contradiction lest wee fall into the like condemnation Of whom Optatus Milevitanus writing against the Donatists who did refuse to obey their Magistrates as too many of the Smectymnuan rout Antipodian state doe now amongst us thus delivers himselfe Schisma summum c. That Schisme is a great evill you your selves cannot deny and yet without the least feare you doe imitate your most desperate Ring-leaders Corah Dathan and Abiram nor will you set before your eyes or once take it into your hearts that this evill is both prohibited by the word of God and revenged with a most grievous judgement And a little after The Congregation of Ministers and the Sacrilegious multitude that was soon to bee confounded did stand with their inter dicted and forbidden Sacrifices time for repentance was denied and withheld from them because their fault was such as it deserved no pardon A command of hunger was laid upon the earth which presently opened her greedy jawes upon them that caused division amongst the people and with an insatiable mouth did swallow up the contemners of Gods word In a moments space the earth clave asunder to deuoure those fore-named separatists it did swallow them up then was closed againe upon them And lest they should seeme to receive a courtesie by their soddain death as they were not worthy to live so they were not vouchsafed to die Upon a suddaine they were cast into the prison of Hell and so buried before they were dead St. Aug. having occasion to speake of the same Separates cap. 29. of the wonders of the holy Scripture speaks to the same purpose cap. 30. of the same book he doth thus enlarge his Meditations Again the next day the whol multitude gathered themselves together against Moses and Aaron as guilty of blood and would have slain them in revenge of those that were killed But here both Moses and Aaron come before the Tabernacle of the Congregation and again the wrath of the Lord went forth and raged amongst the rebellious people And againe Aaron at the command of Moses filling his Censer with fire from off the Altar ran into the midst of the Congregation and standing between the living and the dead the plague was stayed A just judgement inflicted on both that they who did inwardly burne with the fire of Anger against their lawfull Princes should now outwardly perish with the burning flame of most deserved vengeance he that in his heart had forgiven the offence of his brethren by his footsteps others being defended the fire from Heaven durst not consume But they that died of the plague that day were 1400. whom the wrath of the Lord consumed Wherefore to draw to a conclusion as the Apostle admonisheth and comandeth We must needs be subject not only for wrath but also for Conscience Because as S. Peter saith this is the will of God that with well doing wee may put to silence the ignorance of foolish men as free not using our Liberty for a cloake of maliciousnesse but as the servants of God For although as S. Aug. hath it we are called to that kingdom where there shall be no such powers yet while wee live here in our journey thither untill such time as wee shall come to that Age where there shall be an annihilation ceasing of all Principalitie and Power let us cheerefully and willingly undergoe our condition according to the order of humane things not dealing feignedly and hypocritically and so doing we shall not so much obey man under whose command we are as God who doth command us to be obedient to them Therefore to use S. Peters words He that will love life and see good daies let him refraine his tongue from evill and his lips that they speake no guile let him eschew evill and doe good let him seeke Peace and ensue it Let him beare in mind that commandement of God Thou shalt not revile the Gods nor curse the Ruler of thy people And not forget the councell of the Preacher Curse not the King no not in thy thought for a bird of the ayre shall carry the voice and that which hath wings shall tell the matter But let him embrace the councell of king Solomon not only the wisest of Kings but of all other men My son saith he feare thou the Lord and the King and meddle not with them that are given to change for it is our Saviours saying who is truth it selfe and ought to be beleeved before all our pretended Reformadoes whosoever shall take up the Sword especially against Gods annoynted contrary to the word of God shall perish with the Sword And thus having gathered certaine flowers out of the garden of Divinity Philosophy History and Policy to make a Crowne for Royalty and a nosegay for Loyalty there wants nothing now but that same thread of Charity which the Apostle casseth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the bond of perfection to constringe and binde

kept in the course of this life and that he is not to be subject to the higher powers to whom for a time the government of temporall things is concredited And a little farther If any man therefore think that because he is a Christian he is not to pay custome tribute or due honour to those higher powers to whom those things of right doe appertaine he is in a great errour But this rule is to be observed which the Lord himself prescribed that we give unto Caesar the things that are Caesars and unto God the things that are Gods S. Jerome whose sentence is inscribed among the Canons saith thus If it be good which the Emperour or Magistrate commands obey the will of him that commands but if it be evill answer him out of the Acts of the Apostles It is better to obey God then men S. Chrysostome upon the words of the Apostle Let every soule submit himselfe to the higher powers thus descants {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Although thou beest an Apostle although an Euangelist although a Prophet or whatsoever else thou beest thou must submit S. Ambrose thus expresseth himselfe I could grieve I could weep I could mourne my teares are weapons against the armies and soldiers of the Goths for such are the weapons of a Priest Otherwise I neither ought nor will resist Bernard to Lodowick King of France writes in this manner But whatsoever it shall please your Majesties mind to doe we that are the sonnes of the Church cannot in the least dissemble the injuries contempts and scorn even to the trampling under foot of our mother c. And a little after But we will stand out and fight even to the death if necessity shall require for our mother but with such weapons as are lawful for us to use Not with swords but with words not with shields but with prayers and tears to God And in another place If the whole world should conspire against me to make me attempt any thing against Royall Authority yet I would feare God and would not dare to doe any thing rashly against the King that is ordained by him For I well know where I have read Whosoever resisteth the power resisteth the ordinance of God c. Amongst later Writers Cardinall Cajetan thus Comments upon Saint Paul After that the Apostle had instructed the Romans about the use of the body affaires of the world and the gifts of God he doth now prosecute his instruction about the use of liberty in respect of Princes For he gives them a caution lest by reason of the liberty which they had obtained by Christ they should think themselves to be exempted from the power of Secular Princes And to this end he doth instruct them that they should be subject to Secular Powers And whereas he ought to have said Every man he doth more significantly say every soule that so we might understand not only our estates not onely our bodies but even our souls ought to be subject to temporal Kings in those things which they may lawfully command And in saying All or every he excepteth none See how the Fathers doe with one consent Vote that we must give obedience to Kings although they be wicked in all things that are not unlawfull That honour tribute obedience and the like must be given to lawfull Princes and that there is no other remedy against their violence and injustice but prayers and teares to Almighty God What doe we think that they were destitute of strength that they could not oppose one power with another or repell one injury with another Were they so stupid and ignorant that they did not understand what power was in the Pope or People to reduce their Kings into good government They wanted neither power to resist nor forces to rebell if we dare give credit to Tertullian who yet is of sufficient authority and antiquity to be beleeved even without our assent thus writing in his Apologie against the Gentiles But far be it that either the children of God should be exempted from the furie of man or that they should grieve to suffer in that thing wherein they are tryed For if we would take upon us to be open and professed enemies doe you think that wee could want money or men Are we not more in in number then the Moores and Marcomanns the Parthians themselves or the Gentiles how great soever they be let them be but of one place and of their neighbours adjoyning unto them yea then of the whole world besides We are but of yesterday and yet we have filled all places among you your Cities Islands Cittadels Burroughs Assemblies your very Camps your Tribes of the common people Decuries of the Judges Palaces Senats Judicatories onely we leave your Temples to your selves for what war have we not been fit and ready to manage even with fewer forces who thus willingly suffer our selves to be put to death if that we were not disciplined by our Religion that it is more lawfull for us to be killed then to kill Thus far Tertullian with whom S. Augustine is not discrepant you may find his sentence to be registred among the Canons in these words Julian was an Infidel and unbeleeving Emperour was he not likewise an Apostate an enemie an Idolater yet the Christian soldiers served under this unbeleeving Emperour When they came to the cause of Christ they did acknowledge none but him that is in heaven when he would have them to worship Idols and to sacrifice then they did prefer God before him but when he said unto them Lead forth the Armie go against such a Nation they did presently obey him They did distinguish the Lord eternall from a Temporall Lord and yet they were subject unto their Temporall Lord for their eternall Lords sake When Jovianus after the death of the fore-named Julian was elected by his armie to be their Emperour and he refusing began to speake in these words unto them I cannot seeing I am a Christian command such men nor take the Government upon me of Julians Armie which he hath imbued with such venemous precepts and pernicious discipline Which and words of the like nature when the Souldiers had heard they began to shout with one acclamation and say O Emperour let not your minde be troubled with such doubtings nor yet wave the command of us as if we were prophane and wicked for you shall finde both Christians of us and men disciplin'd in piety to doe you service From which recited places it may appeare that it was no such difficult matter for the Christians in the Primitve times to have coërced their Emperours by whom they were miserably afflicted and most cruelly used if it had beene lawfull for Subjects to rise up against their Princes But if those forementioned fathers endued with no lesse science then conscience and furnished with as much