Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	love_n	love_v	14,009	5	6.7932	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94178	A loyall subjects beliefe, expressed in a letter to Master Stephen Marshall, Minister of Finchingfield in Essex, from Edward Symmons a neighbour minister, occasioned by a conference betwixt them. With the answer to his objections for resisting the Kings personall will by force of armes. And, the allegation of some reasons why the authors conscience cannot concurre in this way of resistance with some of his brethren.	Symmons, Edward.	1643 (1643)	Wing S6345; Thomason E103_6; ESTC R212787	94,533	112

and love peculiar to himselfe he loves not his father onely because he begat him or his mother because she bare him in her wombe and gave him sucke or his friend because beneficiall unto him or his Soveraigne because he doth protect him these are vulgar grounds and of meere naturalls yea of bruit creatures but his principall foundation is the Command of God and the apprehension of Gods love to himselfe and as Gods Love and Word is capable of no alteration no more is a Christians love and duty which is built upon it it is in its measure and degree like that constant and unfeigned yea though the Prince should change and omit what belongs to him yet a true Christian Subject changeth never nor dareth he to neglect the least tittle of his duty O sayes he Gods love to me in Jesus Christ hath kindled in my heart a love unto my Soveraigne set over me by himselfe Gods word in my soule is the root of my duty to my Prince therefore so long as God continues to love me so long will I continue an obedient Subject as nothing can separate Gods love from me neither life nor death nor Principalities nor Powers so nothing shall separate my heart from my King neither feares nor threatnings nor plunderings nor persecutions as nothing can nullifie Gods word Heaven and earth shall passe away before the least tittle of that shall perish so nothing can or shall alienate me from my Allegiance to my Prince but him will I Honour him will I love feare and obey actively or passively although he should account of me and deale with me as with an Enemy 6. We Honour God by rejoycing his Spirit and by being carefull not to greive the same after which manner also we must Honour the King our endeavours must be to glad his heart and our studies to make him chearfull that so he may govern us with comfort Heb. 13.17 and give up his account with joy which will be most for our advantage as the Apostle speaketh in another case Indeed crossenesse and perversnesse is a great wickednesse when exercised against any specially against a Prince yet even such a Person is sometime so afflicted When I speake of Peace saies King David then they make them ready to battaile such was their crossenesse Ps 120.7 in another place they dealt perversely with me without a cause Ps 119 78. indeed when ever men deale perversely with their Prince they do so without cause for there neither can nor ought to be any cause to move a man to break his duty to his Sovereigne or rather to his God who hath commanded his constant and loyall obedience It is not spoken in Scripture to the commendation of those vexatious Sonnes of Zerviah that they were too hard for David and so often greived his Spirit but every true David must meet with such men to discover him to the rest of his people to be a man after Gods owne Heart meeke wise and patient Theophilus Bishop of Alexandria as some write having got power with the Empresse did vex Ioh. Chrysostome to death by tormenting his Spirit and molesting of him who can thinke of that act without indignation it was reported of you know whom that he vexeda minister to death by his unjust and incessant troubling of him an horrid thing if it were true and worthy of a sharpe censure but I pray God that some of them that blaimed him have not since had a finger in such endeavours and against a more High and Sacred person omne occultum tandem revelabitur Thus reverend Sir by this glimpse you see what kind of Honour I believe is due unto a King and how the Subjects are to expresse the same and now Sir I instance not in every particular way as in paying tribute or the like which our Savior and Saint Paul commandeth because that will naturally follow upon that which hath been said And now Sir discern my faith in the whole case the grounds of it you may perceive I am one of those that conceive the Standard of Gods word to be the best rule to measure at a subjects duty by indeed I would have all men obey for Conscience sake Rom. 13.5 the great Apostle I am sure is of the same minde Sect. 8 And now I come to the second thing namely to shew how those objections are removeable which as I remember were opposed against my judgement of the unlawfulnesse to resist a King I then desired to maintaine and indeed do still believe that to whatsoever the King commands we must either yeild our active obedience or if against Conscience we must suffer or fly you added a fourth which I did not acknowledge and you called it defensive resistance And your position was this A defensive resistance against the Kings will or Personall commands when contrary to his legall is lawfull yea necessary To make good this position there was to prove the lawfulnesse alleadged the Example of the peoples resisting Saul in the behalfe of Ionathan of Davids strengthening himselfe against Saul of Davids purpose at Keilah if the men therof would have stood unto him of Vzziah the King his beeing resisted and thrust out of the temple by the Priests Arguments from reason also were produced or rather similitudes instead of Arguments which I suppose were to shew the necessity of it as of resisting a father or master commanding by unjust violence things unlawfull and unsutable to his fatherly or masterly relation And then the Oath or Covenant which the King takes or makes at his Coronation was alleadged as giving countenance to a defensive resistance on the Subjects part if the Prince doth make a breach thereof Lastly I was required to shew some Scripture oppugning this resistance which I then promised Sir If my memory doth not faile mee this was the summe to which according to my Conscience and weake ability I shall now more fully answer then I could in regard of your own or my precedeing labours it being the Lords day at night do then Intreating you to remember that as then so now we discourse of the matter onely as a case in Divinity 1. Concerning the Position the termes thereof and then of the matter therein The practice of some in this sinfull Nation doth at this present too too sufficiently expound what is to be understood by the terme of defensive resistance but I confesse their exposition is very new or els 't is figurative per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox est signans cuntraria dicto as war is called bellum quód minimé bellum so defensive resistance quod oppugnat magis To defend of old and properly was and is to keep of or to avoyd not to give blowes not to begin the assault but it inferres an Assault made a staying at home rather then a going abroad or a being driven from thence rather then a driveing it is not to

and justice to his dying day He that is born a King or a Prince can never be unborne more semel Augustus semper Augustus Yea I believe that the eldest Son of such a King is in respect of birth the Lords anoynted in his fathers life time even as David was before Sauls death ' and to deprive Him of his right in reversion is as true injustice as to dispossesse him of it were he actually invested with it I believe where unction speaks not Inheritance by birth is the best Title to a Kingdome had unction been silent Adoniiah by this had surely prevailed as the succeeding Kings of Judah did Solomons own words to his mother inferre as much 1 Kin. 2.22 aske for him the kingdome also for he is mine Elder brother as in this our Nation Birth hath alwayes been the best and most unquestionable plea unto the Crowne the Conque-rour himselfe made use of it so did Henry the fourth and Richard the 3. though both usurpers we may observe how Gods speciall providence blessing hath alwayes favoured this title and preferr'd it they that marke what story tels concerning the opposite indeavors of some both in Henry the eighth Edward the sixth Queen Elizabeths dayes must needs confesse Gods speciall care in conveying the Kingdome to that Royall family where now 't is seated being lineally descended in the Elder surviving bloud from both the divided Houses after the union And on the other side it is most evident that God hath sharply punished those that have offered wrong unto right of Inheritance yea the whole Nation hath lost much both Noble and Vulgar bloud in former times for suffering injustice to be done unto it if we remember but the wars between Yorke and Lancaster we shall finde somewhat in the root of them to this purpose Concerning Monarchy I do believe that of all Governments it is Sect. 4 the best and most perfect it being most opposite to Anarchy most agreeing to well ordered nature as appears among planets birds beasts and bees the most ancient and Noble from the beginning of Nations yea of families whereof there is still an Image in every well guided house where one is chiefe and lastly it being that which God set up among his owne people and hath the nearest resemblance of himselfe for where Majestie is all concentred in one there is a more compleat Image of God who is but one yea and Majesty so united makes it as in God more amiable to the good and more terrible to the wicked And from hence I cannot but see and confesse to Gods praise this Nations Happinesse which hath ever been subject to this Government and if I should be of that sect who are weary of it and wish for an alteration Pro. 24 21 22. I believe I should neither feare God nor the King as I ought to do as Solomon infers they do not who associate with them that are seditious or affect a change whose calamity sayes he shall rise suddainly surely God is wiser then man and that Government which hee so long time hath blessed a Nation with is doubtlesse the best for that Nation In a Monarchy I do believe that the King hath neither superior to compell him nor equall to affront him for then he were not the supreme 1 Pet. 2.14 Gen. 49.10 as the Apostle cals him and I do conceive that in regard of his supremacy he is fons legum The Law giver the Authour and moderatour of the Lawes or rather the Lex viva of his Kingdome without him the Lawes are dead and on him dependeth salus reipublicae Himselfe is bound to no Lawes save those of God and the reason is quia nemo sibi fert legem sed subditis suis He is the King onely of his people and to whom onely he is a King to them onely he gives Lawes A King in this is like God and must indeed be like him further who notwithstanding hee may dispense with his own precept and so doth in some cases yet for the most part himselfe is pleased to walke towards us by those rules hee gives unto us Indeed the free conformity of a Prince to his own Lawes doth constrain his people to a more loving obedience In a Monarchy also I do believe suscipiendi belli Authoritatem penes esse principem as Augustine contra Faustum speaks and if men have not their Princes warrant they have not Gods call to go to war nor can they upon any good ground looke for Gods blessing God call'd Ioshua and the people to that prosperous undertaking against Amalek by the mouth of Moses We do not read in Scripture of any just war ever undertaken by Subjects without the will and command of the Sovereigne voluntiers in such a case are non entia in Gods book justa causa recta intentio personarum idoneitas et authoritas principis are the 4 Conditions that make a war compleatly righteous doubtlesse the justnesse of the cause alone cannot give a lawfull power as some imagine no though the cause be Religion it selfe and the persons Holy men their intentions good yet to take up armes without the Prince is crimen laesae majestatis and no lesse than Treason if war without the Prince be so unlawfull though for Religion then much more unlawfull is it if against the Prince or contrary to his command though for the same cause And I belive that in a case of war a subjects duty is to looke principally at a lawfull call yea more than at the cause it selfe for that may be supra nos and therefore nihil ad nos if we prye into the reasons of Princes undertakings we may prove our selves busy bodyes 1 Pet. 4.15 who in the Apostles judgement are guilty Persons Peter Martyr out of Aug. tels us that fieri potest ut princeps ipse contra Conscientiam bellum gerat et milites tamen nihil peccent dum ordinariae potestati obtemperant populum enim obtemperare oportet principi suo id vero dum faciunt potest illis dubium esse an a principe suo contra mandatum dei pugnetur excusantur autem dum in causâ dubiâ principi suo parent suo inquam non alieno and their own Prince is Hee under whose protection they were borne and unto whom onely they have sworne Allegiance Concerning Authority I believe it to be a most high and sacred Sect. 5 thing the very Crown and dignity of a Prince the Repositum which God hath committed to his charge and he who is faithfull to God will sooner part with life it self then suffer that which hee by him is entrusted withall to be violated undermined or diminished Yea I do believe that a Sovereigne Prince is bound in Conscience to uphold and maintaine this beam of Divinity with the sword if he be so hindred by obstructions that hee cannot defend it by his Lawes and I believe that all his Subjects upon his call are bound in