Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	cain_n	kill_v	562	4	7.3650	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

an inferiour truth To view it then according to the propertie that is the elevation of this place we must understand and confesse a King to be a Father a Subject to be a Sonne and therefore Honour to be by Nature most due from the naturall Subject to the naturall King All Dominion of Man over Man is from God and the first of all was delivered by Generation Thus Adam had by the leasure of Birth a posterity of Subjects and as in Paradise though he was debarr'd one tree he was allow'd all the rest so afterwards though paradise was not admitted him for his Court he was allow'd all the world besides Then was a Family a Kingdome and Eldership Royalty except where God for sinne prevented the ordinary succession as in the speciall case of Cain who happily might have been Abels King had he not been his murderer He kill'd his Subject in reversion staining himselfe not only with his Brothers bloud but also with indiscretion and probably did not survive his Father who liv'd above nine hundred years The next derivation of Dominion if not in Time yet in congruity was by choice Royalty by Birth was the sweetest way of Majesty a King and a Father compounded into one being of a temper like unto God Justice and Mercy But a King by choyce even the first though by divine choyce was turn'd into a punishment Indeed the people chose the King but God the Man They would no longer be content with the invisible Monarchy of God and God dismis'd them to the palpable dominion of Saul And though Gods mercy made the next choyce in David a blessing yet by a greater blessing because a surer he left not Soveraignty to the perilous art of Election but to the safer Innocency of Birth The laft way that is the most remote from purer nature in deriving Royalty is by force a foraigne force raised by God's judgement as in the Assyrian against Israel which whiles it chastises the persons and destroys their vices comes like a Father though with a rod of Iron Terrour there sometimes is rather then ruine and whiles not properly ruine but correction the mercy that proclaimes a Father claimes likewise the obedience due to a Father Behold with diligence and content the justice of this debt behold the speciall moments of Fatherhood in Soveraignty which though a dazling eye may mistake to be glory and pleasure a more fixt discernes to be Care and Danger Royalty is a duty Towards man though not To him being a duty only to God who alone can command Kings to command but unto man 't is only a blessing flowing from that duty Would you see the parts of this blessing behold the partakers of it behold all that faithfully enjoy subjection Owe yee your food to the taske of the Husbandman and owe yee not Him to the royall providence which as truly orders Him as Hee his Acres whiles it neither permitts him to neglect them nor diminish them Does the Merchant more provide for you the softest rayment such as they weare in Kings houses then his Soveraigne provides for him Safety and Imployment What were the Indies without a Court The Merchant indeed is imployd There but Here the Merchandise The Physitian cannot preserve the Body if hee be not preserv'd The Politique Head is the Soveraigne Physitian of the Body Naturall What were the Lawyer nay the Law without the Law-maker And surely Land of Inheritance might without an Earth-qvake be reckon'd amongst our moveable goods were it not for a Supreme guardian If Children were without instruction might we sitly call them the issue of the body or rather the issue of the mind and which were News to the Philosopher adde them to the number of the perturbations Yet what were their Instructions and all their Rules without a supreame Rule And how could their instructers cherish so many tender minds if a more tender mind did not with wisdome and bounty tender them Thus is the Pelican ready to empty her own veins to fill her young ones as if her life consisted not in her bloud but in her Love Thus then is a Parent in joyd in a King the Subjects sasety being the effect of His Danger the Subjects pleasure being the work of his Care When Jacob in his journey and dreame saw Angells ascending and descending between Heaven and Earth he said when hee awak'd Surely the Lord is in this place and I knew it not Shall any in this World of troubles have the blessing of Peace a Heaven on Earth and wee not think on it And should they not as Jacoh who did then erect a Pillar and poure oile on it should they not raise a like thankfull monument of Grace and Peace And as a Father must thus be acknowledged in a King so Nature and Gratitude must present a Sonne in a Subject a Sonne perfected into a Subject Does the Sonne receave a Naturall life The Subject enjoys a Civill one that 's but the matter this the Forme the Father but prepares 't is a King actuates Does a Sonne whiles a Sonne much differ from a Servant Maintenance he receives but in junctions for the use of it so that it is the matter rather of service then choyce But a Subject a little removed from his Fathers charge enjoyes his estate as the argument as much of his wisdome as of his subjection and so is no lesse Honoured then Imployed Does the Sonne learne Action from the Father yet all his activity is but in the Epicycle of a Family whereas a Subjects motion is in a larger Orbe Does a Sonne enjoy defence by a Father the joy can yet but equall the defence which being but like the petty danger ends rather in Quietnesse then in Triumph But the protection of Subjects being an act Royall of goodnesse is by the danger advanced in Love and Honour Yet is this more then commandment or desert And is not the first part of this duty the Priest's to teach it Nay should it not be also the ioy of a good subject to performe the part of a good subject And this duty chiefely is obedience a taske for the proportion as due by the divine will from the Subject to the King as by the Divine power from the Angells to God his owne prerogative flowing from his Selfe-Right of creating the world a Kings prerogative flowing from his derived right care of preserving the subject But as some of the Angells did scarce sooner receive then breake the Law of Obedience so some men by an vnhappy imitation of such Angells are more ready to slander the weight of their yoke then to beare it forgetting that even the most easy yoke may gaule onely by the struggling in it Yet such reluctance might peradventure be neglected if it disturb'd not the supreme Revenue Reputation that being as the bloud this as the soule Without the first there is no strength without the latter there is no life what is it then to

mistake became a Divell when he thought to become a God Which unhappinesse of the most happy Angell that should have been unto man an example of Terrour is become unto him an example of imitation and man rather then hee will not be like an Angell in the Height of his Attempt will be like him in the misery of his Fall And so like unto him he is in the misery of his Fall that this Great Sinne look'd like a defilement rather of the Spirit then of the Body He would needs in Excellency be like even unto God by which desire he became unlike him and aiming to become more then Man he became lesse then Man this was a second Adam of his own making This meer Man thought it no Robbery to be Equall to God and made his desire no lesse Food then Wicked it being as much without possibility as without Reverence And as this Adam did not dye without Issue no more did his Appetite an Appetite to attain Glory without Goodnesse like that of a deceiving and a deceiv'd Beauty which fetches Complexion not from the Blood but from the Bone And this false Appetite to false Glory as in former times it discended to a Lamech or a Nimrod men devoted to Kill or Tame Mankind so in after-times to an Absalom who was as verily the sonne of Adam as of David Like David he Fell but not like David rose again Like Adam he fell the Tree was a Mischiefe to them both to the one by the Fruit to the other by the Bough and though Adam's fall was a greater Mischiefe to Others Absalom's was probably a Greater mischiefe to Himselfe Yet since Ruine is Instructive affording as well Wisdome as Melancholy wee may with safety and Delight view the Person this Person Absalom as singular for his Variety as for his Crime We may view his Diligence in the promoting of his Plott though not of Himselfe Much had he done much had he said yet more he Does and more he saies He said Moreover We may view his Ambition yea his Heart which is at his Mouth before his Words they were usher'd with a Sigh O that I were made Judge in the Ladd A very fitt one in his Own Judgement and therefore probably the lesse Fit Wee may view the Extent of his Ambition which with more impudence then isufficiency desires that Every man which has any Suit or Cause might come unto Him This Judge would be a Judge of Judges a Supreame One. We may view the Pretence of his Ambition Hee would doe a Royall wonder he would please God and Man He would doe Justice O the Devotion of Treason the Justice of Injustice that would wrong a King by seeming to Right a People This is the way of Absalom the Person to be view'd whose Folly by the Art of Example may make Others wise Behold Absalom A man so excellent that you may find in him all excellencies except Soveraignty and Grace Would you see the Glory of Birth In this he did as much surpasse his Brethren as Saul in stature surpass'd the People Even Solomon his brother was but a younger brother and in Birth meaner He was indeed the Sonne of a King but Absalom was the Sonne and Nephew Israel and Geshur conspir'd to ennoble this Conspiratour Solomon's Mother was the Wife of a King Absalom's Mother was the Wife and Daughter of a King which doubled Blood doubled his Spirits and made the Pulse of his Ambition beate High Would you see the Glory of Comlinesse Behold this delicate Imposture of Nature fram'd by Nature as it were by Art to Deceive and Please From the Sole of the Foot even to the crowne of the Head he was without blemish he was an Absalom Had Vertue been to be pictur'd it might have been made like Absalom who was destitute of that which he was most like Would you see the Glory of Age He was about the Midst and strength of Mans Time He wanted nothing to the felicity of yeares but the Date of a Coronation Of this defect indeed in a sound Body his mind fell sick which cast him into some convulsions of Treason He was mature for Goverment had he not been more ready to rule others then Himselfe Will you see the Glory of Subtilty He was such a Master in the Politicks that he seem'd to master the Master of them Ahithophel whose Oracle was at His command and Censure He knew Ahithophel's infirmity as well as his Wisdome his desire of Honour and Revenge He knew that a reverend Counsailor might in a possible frailty hooe to have his Wisdome more admir'd under a Young then under an Aged master He knew Ahithophel had been wrong'd in his Neece Bathsheba though the losse of her Good name was partly recompenced by a Greate And thus he made him venture to repay sinne with sinne Murder with Treason and by a new Master to revenge himselfe on an Old Would you see the Glory of Courage 'T was Absalom durst revenge his injur'd Sister making blood the price of Lust redressing a Greate sinne by a greater 'T was Absalom durst revenge himselfe on Warlique Joab to make him remember that he forgot him He knew him to be a warriour and dealt with him in a military way he fir'd his feeld of Corne to let him know that he had but chang'd his flame of Love into the flame of revenge inviting kim thus by a discourtesy to doe him a Courtesy with the King Would you see the Glory of Hope He was in the Eye and Heart of the People he was the Eye and Heart of the people their Delight and Life Their Love to David was grown old like David and liking any Innovation so of their owne choyce they would by a kind Treason obey his Sonne counting it not a Losse but a Change of Loialty And shall we now wonder if such a multitude of excellencies be attended by the Multitude If the Glory of Birth of Comelinesse of Age if the Glory of Subtilty of Courage of Hope so daze the eyes of the People that with Civill Idolatry they mistake and adore a Rebell for a King And yet though they would not see they might have Remembred the Faults of Absalom as well as of David They might at least have remembred the Vanity of his Pillar which indeed he erected to his Memory a remembrance rather of folly then of Worth Absalom having no Sonne a monument of Nature to preserve his Name thought to supplie it by a monument of Art like the Rhodian folly of the Colossus which though it was twelve years in Erecting e're five times twelve was demolish'd in the moment of an Earthquake in Dispatch Quick in Fame Perpetuall Trajans Pillar was more happy being after its fall rais'd again Shall we say it seems more happy then Trajan Whiles of the Memoriall of a Heathen it is made the Pedestall of a Christian memoriall the Crosse But Absalom's Pillar has not by Industry wonne a more lasting