Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	israel_n	zion_n	116	3	9.1190	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91185	The fourth part of The soveraigne povver of parliaments and kingdomes. Wherein the Parliaments right and interest in ordering the militia, forts, ships, magazins, and great offices of the realme, is manifested by some fresh records in way of supplement: the two Houses imposition of moderate taxes and contributions on the people in cases of extremity, without the Kings assent, (when wilfully denyed) for the necessary defence and preservation of the kingdome; and their imprisoning, confining of malignant dangerous persons in times of publicke danger, for the common safety; are vindicated from all calumnies, and proved just. Together with an appendix; manifesting by sundry histories and foraine authorities, that in the ancient kingdome of Rome; the Roman, Greeke, German empires; ... the supreame soveraigne power resided not in the emperours, or kings themselves, but in the whole kingdome, senate, parliament, state, people ... / By William Prynne, utter-barrester, of Lincolnes Inne. It is this tenth day of July, ordered ... that this booke .... be printed by Michael Sparke senior. John White.; Soveraigne power of parliaments and kingdomes. Part 4	Prynne, William, 1600-1669.; England and Wales. Parliament. House of Comomns.	1643 (1643)	Wing P3962; Thomason E248_4; ESTC R203192	339,674	255

with my Wife eate drinke and follow my pleasures As the Lord liveth I will never doe this Contrarily the Princes of Israel did impiously who trusting in the difficulty of the mountaines of Samaria and in the munition of Sion flowed with luxury feasted dranke slept on beds of Ivory anoynted their heads but in the meane time wonderfully despised contrite cruciated afflicted Joseph neither were any way moved with his affliction Therefore saith the Lord of Hoasts I abhorre the excellency of Jacob and hate his palaces I have sworne by my soule that I will deliver up the City and all that is therein yea these who so greatly rioted shall soone goe with the first into captivity Impiously also did the Ephramites who did not onely not gratulate Gideon and Jephtha attaining the victory and triumphing but likewise envyed them though yet they deserted them when they were in danger Likewise the Israelites who when David reigned cryed out saying Behold we are thy flesh and thy bones when he was reduced into straites said We have no part in David nor in the Sonne of Jesse Impiously doe all those Christians onely in name who will communicate in the sacred feasts of the Church and yet will not so much as taste the cup of bitternesse with their Brethren who seeke salvation in the Church and yet take no care for salvation and safety of the Church and of its Members Finally they acknowledge one Father God one Family the Church professe themselves to be one body in Christ yet neither yeeld any aide to Christ afflicted in his Members or bestow their wealth on him being poore What thinke we shall be the future punishment of their impiety Moses compares the deserters of their Brethren to the Rebels at Kadesbarnea now none of those by Gods owne decree entred into Canaan Therefore they can seeke no place for themselves in the coelestiall Canaan who assist not Christ most miserably crucified and dying a thousand times every day and implores as it were their helpe from doore to doore Christ himselfe condemnes those to eternall fire who harboured him not when he was a stranger who fostered him not when he was a cold who cloathed him not when he was naked who relieved him not when he was poore who freed him not when he was captive Therefore they ought to know that eternall fire is prepared for them who passe him by with a deafe eare daily suffering such things as though in the meane time they may seeme to worke great miracles and therefore verily it shall be easier for certaine infidels than for them For what doe the Jewes the Scribes and Pharisees properly crucifie Christ Doe the Ethnickes Turkes finally some Christians persecute crucifie vex Christ in his Members The Jewes professe and beleeve him an Imposter the Ethnickes a malefactor the Turkes an Infidell others an Heretique Therefore if they consider the minde of them all from whom we commonly measure the crime they all seeme to persecute noxious impious men deserving punishment not properly to slay Christ But they onely doe truely prosecute truely slay him who willingly suffer him whom they professe their Me●siah Redeemer God to be tortured and crucified in his Members when they might hinder it In summe he who delivers him not from death when he may is equally guilty with him that slayes him For because he would not helpe him he willed he should be slaine Now in a crime the will it selfe ought to be regarded But certainly the murther especially of Christian Princes who helpe not those who are persecuted for Religion is so much the more grievous by how much the more they slay whom they might set free and by how much it is more wicked to slay a brother than any other person A wickednesse more horrid than that of the Tyrants themselves by how much it is worse to slay a good just pious innocent man than a Theefe imposter sorcerer Hereticke more flagitious to assault God than any man and finally by how much perfidiousnesse in an equall fact exceeds ignorance But whether shall it be lawfull to determine the same of those who give no assistance to those who are oppressed with Tyranny or defend the Republicke against Tyranny since a reason cannot be given of so straite an alliance of so strict a Covenant when as I say we doe not here discourse of the Church which is but one of all men which being one and universall is committed to every one But of the Republicke which may be different from that of others and being different is committed severally to others A Neighbour saith Christ is not a Jew to a Jew onely but to a Samaritan and to any man Now we ought to love our Neighbours as our selves Therefore a Jew if he would discharge his duty is bound to deliver from a theefe if he be able not a Jew onely but likewise every stranger yea likewise one unknowne Neither will any one dispute whether it be just to defend himselfe seeing verily it is more just to defend another than himselfe in this respect wherein things are more just which meere charity doth than those which either anger or revenge or other perturbation of the minde doe and no man holds a meane in revenging his owne injuries but in other mens although more grievous even the most immoderate may hold a meane But we may learne from the heathens themselves what humane society and what the common nature of all men require of us in this thing For Cicero saith there is one nature of all men that even nature it selfe prescribes this that a man ought to take care of a man who ever he be even for this very cause that he is a man If otherwise all humane consociation must necessarily be dissolved Therefore as there are two foundations of justice first that no hurt be done to any next that the profit of all if it may be done be advanced So also there are two kinds of injustice one of those who offer injury the other of those who propulse not wrong from those to whom it is offered if they be able For he who doth unjustly against any one incited either by anger or other perturbation he seemes as it were to offer violent hands to his companion but he who doth not defend or resist an injury if he can is as much in fault as if he deserted either his Parents or Friends or Country So that what the one doth anger is judged to doe which is reputed a short fury what the other an evill minde truely which is a perpetuall tyranny And however his fury may be excused the others destinated counsell can by no meanes be excused Thou wilt say I feare that while I repulse an injury from him I should doe an injury to the other Yea verily thou wilt cover thine injustice with a pretext of Justice Whereas if thou consultest with thy selfe not justice moves thee to desert thy duty but rather some

imposing tribute without doubt Hez●kiah especially at that season wherein the Assyrians enjoyed the Empire of the world would have contained himselfe But we see that he invited by posts all Israel the subjects I say of the King of Assyria to celebrate the passeover in Jerusalem and moreover that the godly in Israel helped them in pulling downe the high places even in the territories of Ephraim Manasses and the rest So likewise we read that King Josiah a most godly Prince purged not onely his owne Kingdome but the Realme of Israel likewise then wholly subject to the King of Assyria from the worship of Idols Verily where the glory of God where the Kingdome of Christ are in question no limits no bounds no railes ought to exclude or keepe off the zeale of pious Princes But if peradventure some greater feare hangs over their heads they may remember by the example of these that those who truly feare the Lord can feare no man These examples of pious Princes since the time that the Church which was first circumscribed in Palestina hath beene spread over all the world many Christian Princes have followed Constantine and Licinius were both Emperours he of the East this of the West they were likewise colleagues endued with equall power Now it is known what is commonly spoken That one equall hath no Empire over another equall Yet notwithstanding Constantine made warre with Licinius who being vexed slew the Christians and among them many of the Nobles either for the cause or for the pretext of Religion by force obtaines free profession of Religion for the Christians and finally breaking his faith and reverting to his pristine cruelty he commanded him to be put to death at Thessalonica This I say did Constantine the great whose piety is so much celebrated by the Divines of that age that some of them will have that spoken of him written in the Prophet Esay That Kings should become nursing fathers and Pastors of the Church He being dead the Roman Empire was divided between both his sonnes by equall right no prerogative being annexed to either of them Of them Constans fostered the Orthodox Constantius the elder the Arrians and he verily expelled Athanasius the enemy of the Arrians out of Alexandria Truly if any rules of bounds ought to have beene kept it ought to have beene betweene brethren Yet in the meane time Constans threatned his brother if he restored not Athanasius being ready to doe it by force unlesse Constantius had speedily restored him intirely Now if so be he doubted not to doe this onely for the restoring of one Bishop might he not much more justly doe it where some part of the people is oppressed when they implore assistance when they desire to defend their Religion by the Nobles approbation So likewise Theodosius by the perswasion of Bishop Atticus undertook a warre against Chosroes King of Persia that he might releeve the Christians persecuted for Religion sake although they were truly privat men which surely those most just Princes who enacted so many Lawes and who had so great a care of Law had never done if they had imagined that by this their Act others territories and the Lawes of Nations had beene violated Yea to what end were so many expeditions of Christian Princes into Syria against the Saracens to what end were those Saladinian Dismes so oft imposed to what end so many sociall warres against the Turkes so many Crossadoes indicted against them if it be not lawfull for any Christian Princes even the most remote to free the Church from Tyranny and Christian captives from the yoke of bondage Now with what arguments were they impelled to the warre with what reasons were they urged unlesse these that the Church was one that Christ called all whatsoever from all quarters to this service that common dangers were to be repulsed with common armes all which likewise doe plainely suite with this our cause Now and if this were lawfull for them against Mahomet yea not onely lawfull but likewise as a reward was appointed to the industrious so a punishment both to the sloathfull and delayers why not also against the enemy of Christ If I say against the Graecians besieging our Troy why not also against Sinon the incendiary Finally if it be a pious act to free Christians from bodily servitude for the Turkes compell no man to it is it not much more so to manumit the soules of miserable men and to restore them to liberty And verily these so many examples of pious Princes may be insteed of a Law But now heare what God himselfe by the mouth of his Prophets doth every where threaten against those who promote not the instauration of the Church or neglect its affliction The Gadites Reubenites and halfe Tribe of Manasses desire of Moses that their portion might be given to them and their families on this side Jordan and Moses truly gave it them but with this Law and condition that they should not onely helpe their brethren the other Israelites in conquering the Land of Canaan but because they had first obtained their portion that they should goe before them and be placed in the forefront of them Which if they should not doe he accurseth them smites them with anathema and compares them to those who had beene judged Rebels at Cadesbernea For what saith he shall your brethren goe to warre and you in the meane time sit still here But rather you shall passe over Jordan neither shall you returne againe hither to your houses before that God hath expelled his enemies from before his face and given rest to your brethren as he hath given unto you Then verily you shall be innocent before the Lord of Israel verily those on when the great and good God hath bestowed so great a benefit unlesse they assisted their Brethren unlesse they were companions of their labours unlesse they went before them should without doubt receive most grievous punishments Likewise when under the conduct of Deborah those of Nephthali and Zebulon had taken up armes against the Tyrant Jabin and in the meane time the Tribe of Reuben which ought to be first in Armes delighted themselves with the Pipes among the Pastures of the flockes Dan boasted of the Empire of the Sea Asher finally trusted in the asperity of Mountaines all of them are most expresly condemned by the Spirit of God speaking by the Prophetesse Curse ye Meroz saith the Angel of the Lord curse ye bitterly the Inhabitants thereof because they came not to the helpe of the Lord against the mighty But blessed above women shall Jael the Wife of Heber the Kenite be who although she might have pleaded a truce with the heathens yet notwithstanding shee slew Sisera the Captaine of the enemies Hoast Therefore piously spake V riah The Arke and Israel and Judah abide in tents and oft times passe the night without sleepe in the open fields shall I then feast