Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	write_v	zeal_n	35	3	7.2008	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44244	Against disloyalty fower sermons preach'd in the times of the late troubles / by Barten Holyday., D.D., Arch=deacon of Oxford, and chaplain to His late Majesty, Charles the First, of blessed memory.	Holyday, Barten, 1593-1661.	1661 (1661)	Wing H2530; ESTC R43257	56,607	145

〈◊〉 that if they spake any thing against the King or the High Priest it was presently beleev'd And he will tell us that they were Enemies to Kings that they were of power to disturbe their Kings to raise warre to doe mischief that is to be peace-breakers with extream devotion And he will tell us how they perplex'd their King Hircanus how they broke his Son King Alexander how they aw'd his Widow Queen Alexandre who was glad to be rul'd by them that so she might seem to rule others how they occasion'd quarrel about the Crown between his Sons who to end their difference but to begin their misery choosing the Roman for their Judge found him become their King and their Country at once with their Kingdome unexpectedly layd prostrate into a Province This was the work and reward of notorious zeal They sound the power but the Roman found the plot Nay these were they who not onely thus enthraled their Jerusalem but at last destroyd it whiles they would acknowledge no Lord but the Lord of Lords the Almighty professing that they never feard the destruction of Their City the destruction of God's City Yet the World now sees that neither they nor their Jerusalem is to be seen except the ruines of them as a witnesse And that whiles by Rebellion they labour'd to save their City for God God has abandond both it and them to His Enemy to Their Enemy Mahomet There is no art but must be allow'd some Principles which must be the ground-worke of superstructions so that the ground of art is not art but nature And surely in the Art in the high wisdome of Monarchy no more sure no more necessary that is no more natural foundation can be laid then this the sword may not be drawn nor sheath'd without supreame command And where shall such supremacy be found but in a King Shall persons not annointed be above or equal to the Lord 's annointed Behold Royalty in the Originals of Nature Is it not the power of a Father enlarged For some then to affirme that a King though greater then his Subjects divided is lesse then they when they are Unised what is it but to say that the Patriarch Jacob had indeed Authority over his twelve Sons considerd single but that they when United had Authority over Him A most unnatural assertion and as full of vanity as of falsehood Belike such new Vtopians would have a Round of Government as some the like in the Church not unlike the motion of a Wheele in which every spoak becomes uppermost in his turne But have we not learned that a King is the Head and the People the Body politique And has not Nature committed the Peace so the safety of the Body to the wisdome of the Head without whose direction the motion of the parts is but commotion Number which with order is a cause of Peace is without it too sure an argument of errour when a people runs into a tumult may it be call'd an Assembly or a great misrule Which degree of disorder as it commonly begins not without much mistake so does it goe on with much more mischief Such was the sedition of the Jewes against Paul when they cryed out away with such a fellow from the Earth The mischief was they violated his Person the mistake was they thought he had violated the Temple supposing he had brought certain Greeks into it and so polluted it On which supposal for a while the upvoare was so loud that the accusation it self could not be heard as if the outcry of the tumult had striv'd to exceed the malice of it and did continue with such outrage that authority arm'd with the Souldier was fain to be the violent Peace-maker Indeed that is usually the unhappy and necessary conclusion of sedition Thus Ephraim who would not be pacified by words so provok'd Jephtha that allmost a whole Tribe became the example as of the fin so of the punishment Thus Absolon provok'd suffer'd the justice of a Father whose tendernesse Alas bewaild his own Victory and his peace So that it fares with such fire-brands of a Kingdome as it did with those that cast the innocents into Nebuchadnezzar's Furnace they being the surest fuell of those flames Peace then must be kept the Bond of Peace and the Unity of the Spirit in that bond Is not this in the best extent of this blessing the Church in the Common-wealth as some phrase it Compare Peace with Unity and is not Peace the Larger Is it not the Bond Wee must not then make this bond too short Yet has it been the Witt and Mistake of some to make the Church a House and the Commonwealth the Hangings which ought to be fitted to the House But this similitude seems to be fitted more to their Aime then to the Truth And surely we may admire that such Authors the Authors of this comparison such overseers as the overseers of this building would be so overseen as to make that which is narrower contain that which is larger Themselves making the Church to contain only the Good but the Commonwealth to contain both Good and Bad More congruous it had been though not exact to have made the Common-wealth the Outside of the Church for that had been to grant it to be of more Capacity then the Church and to be what it is intended to be the Defence of the Church the Outside of a building being contrived by art to make void the violence of storme and Age. Yet this comparison were not exact the outside receiving its forme from the house it selfe where as the Church does not give forme to the Common-wealth but receives from it a devout Defence Otherwise the Common-wealth should still vary as the Church whereas we see in a long experience that the Jewish Church and the Christian though so different have yet in their severall ages subsisted and flourish'd under the like Outward rule Monarchique Government To settle the Church then as some now would upon the flat of a Presbytery and then to affirme that it must give forme to the Common-wealth what is it from such premises but dangerously and unjustly to inferre the degrading of Monarchy into Popular Goverment We may then more obviously yet truly liken the Civill State to Bulwarkes and the Church to a City for as when the fortifications are wonne the Citty is soon lost so when the Bond of Peace the Lawes of a Nation are broken the Unity of the Spirit the Doctrine of Religion will be quickly dissolv'd But surely the bond of Peace should be made surer and though by Practice some have somewhat weaken'd it yet have some by Doctrine somewhat weakned their own practice Conscience is a new Edition of Man's workes and words usually presenting them corrected and amended What the zeale of Knox was that is what his lise was let his Life witnesse What Doctrine his Death preach'd let his friends tell us who write his Life and they

will tell us that but a little before his death making an exhortation to his brethren of the Ministry and such Sermons should like death make deep impression he bad them beware of such and many such he told them there were there as had not only denied the Royall Authority but also fallen from the truth which they professed to whom if they repented not into the way whence they had erred he denounc'd the destruction of body and soule A speech that setts forth the just end of such unjust wayes errour and that justly claimes of us a fidelity of memory being express'd in the fidelity of Death What the zeale of Rollocke was let his Life witnesse what his candor of Loyalty let his Death witnesse who in an exhortation likewise to his Brethren of the Ministry did with Vehemency of Spirit in a dying body move them to Peace and Obedience to their Prince magnifying the felicity of their Times and King and seriously advising them to beware that they cast not downe the Church from its height of happinesse This was the Wisdome and Loyalty of Death that a man almost in the point of his own dissolution should endeavour to keep others in the Bond of Peace These mens examples are to men in some things precepts and would they would make these precepts in death their sure examples in their Life Then would not the Bond of Peace be so easily broken or would as easily be united In the dayes of Alexander the Second King of Scotland there was a marvelous breach of this holy Bond in an outrage of the multitude no lesse Mad then Cruell committed upon one Adam then Bishop of Cathnes whom inhumanely they burn'd alive in his own house A fire of wrath alas too cruell yet not so cruell as sometime the fire of zeale The circuit of that flame was but domestique but this sometimes over-runnes a Country Yet the Motive to this extraordinary act was not Episcopacy his Eminent Order in the Church but an Ordinary act of it his Excommunicating some for their Contempt and Obstinacy in not paying their Tithes They shew'd themselves to be as destitute of mercy as of Justice They first robb'd God and then kill'd his Priest A very congruous and gracelesse Method In which fact had not their fury been blind they might have seen the promise which they lost in the dishonour and cruelty toward their Spiritual Father even long Life in the Land which the Lord had given them and so whiles they had longer paid the Tithes of their estates they had longer with duty sound policy kept their estates But as this was a marvailous breach of the bond of peace so as marvailous was the repair of it there being no lesse a number executed for this crime then fower hundred persons A number subtilly as may be suspected conceal'd by Buchanan but faithfully mention'd by Boëthius And such was then the Justice and devotion of Scots upon Scots in behalf of a Bishop And surely it was well that the greater part was the wiser though the worse was too great being enough to undoe the bound of peace and themselves And as the fire of wrath is thus wild so zeal sometimes yields a worse wildfire But as in the fire which amongst the Jewes descended and burn'd up the Sacrifices that were accepted the face of a Lion as the Rabbines tell us did appear which not to question the truth of the relation may usefully seem to have implied the acceptance of all Sacrifices by the Messias the Lion of the Tribe of Judah So may we not as truly say when in the Fires of arm'd subjects zeal the face of the Lion the countenance of the Prince does not appear can such be acceptable flames Can such be acceptable sacrifices Obedience is better then such sacrifice The Bond of Peace then is like a just man's promise it is indeed his duty it must be kept To get and Enlarge are probably Acts of Wisdome and power but to keep what is gotten and enlarg'd implies some accession of Happinesse Inheritance though it comes by nature yet in best Tempers it comes with wisdome and does as well Instruct as Inrich whiles the mind prevented in the wisdome of Purchase employs it self in the wise happinesse of preservation It was the taske of Caesar to draw the sword it was the taske of Augustus to Sheath it the first was the work of power the last of Wisdome which more diligently studied how to Bound the Empire then posterity did to Enlarge it And surely though under Trajan yet happy then also it was of greater extent yet was it under Augustus of greater Happinesse This bringing it to a Height the other to a precipice whence if it mov'd forward it was with Ruine if backward with shame Trajan's felicity then was rather of the Man then of the Empire of Earthly happinesse That being the Truest which we doe as well Bequeath as Enjoy good men counting it their best felicity to make Succession rather the Partaker of their felicity then the Admirer A wisdome which should as effectually encline a people as a Prince to desires of Peace And this was that which in Story if we will look so farre backe has so renown'd the Assyrian Monarchy which triumph'd in power Thirteen Hundred years and since in Fame about Twise so long the length of their felicity supplying the defects of their story And this was that in a neerer example which unto this age has added such glory to the Scottish Monarchy which if story be not Poetical in Antiquities has farre out-liv'd the Assyrian date being now almost two thousand years old To which rare age that Body of people never attain'd by the calenture of Rebellion but by the sound constitution of obedience Obedience indeed was the beginning of their glory they swearing Obedience to their first King Fergusius and to his Successours for so speakes Buchanan for all his Dialogue Fergusio victore domum reverso Scoti ei posterisque ejus regnum jurejurando confirmarunt This was a Covenant no lesse wise then large Obedience being a subtle Victory over Kings the art of duty having been ever more powerfull then an unreverent sword This may sometimes get but That only can keep Now getting without keeping is but the prosperity of Melancholy the beginning of it being but in a false joy but the end of it being in a true sorrow As then the wise hand which knowes as well how to keep as get is of such moment and praise in civil life so needs must it be attended with successe and glory in the businesse of the Church Which if it keep but an Ontward Unity becomes Glorious as if it keeps an inward Unity the Unity of the Spirit it becomes happy Unity indeed is the Health of the soudest body yet uniformity is the beauty of it which is always the aime though not alwayes the successe of an exact statuary Knots or Crosse-veines may make the stuffe