Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	religion_n	zeal_n	zealous_a	168	3	9.0891	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01004	God and the king. Or a dialogue wherein is treated of allegiance due to our most gracious Lord, King Iames, within his dominions Which (by remouing all controuersies, and causes of dissentions and suspitions) bindeth subiects, by an inuiolable band of loue and duty, to their soueraigne. Translated out of Latin into English.; Deus et rex. English	Floyd, John, 1572-1649.; More, Thomas, 1565-1625, attributed name.	1620 (1620)	STC 11110.7; ESTC S107002	53,200	142

GOD AND THE KING OR A DIALOGVE Wherein is treated of Allegiance due to our most Gracious Lord King Iames within his Dominions WHICH by remouing all Controuersies and causes of Dissentions and Suspitions bindeth Subiects by an inuiolable band of Loue Duty to their Soueraigne Translated out of Latin into English Printed at Cullen M. DC XX. To the Reader THE former Dialogue set forth vnder thi● same Title GOD AND THE KING the persons of the same being Theodidactus and Philalethes the first signifiyng One taught of God the other A louer of Truth did ●eed explication in diuers poynts aswell in regard of the verity of the discourse as also for the more safty both of Kings and their Kingdomes VVherfore it was thought good that in this present Dialogue two other persons should treate of the same subiect Aristobulus that is A good Coūsellour and Philanax A Louer of Kinges of which the one wisheth all good vnto Kinges the other suggesteth what he iudgeth best for their State And so in few wordes gentle Reader thou hast the scope of both Dialogues Farewell GOD AND THE KING Philanax YOv are well met Aristobulus your countenance and gesture import that your thoughtes are much busied What may b● the occasion of these Meditations Aristobulus I haue lately perused a short Treatise intituled GOD AND THE KING the Author whereof vndertaketh to shew the groundes foundations of royall Soueraignty and of the Oath of Allegiance Philanax Why should the perusall of the Treatise cause such admiration in you I am sure you b●ing a Professour of the Ghospell are no● of their number that seeke to depresse Kingly power or thinke much that Kings should oblige their subiects to them by Oathes Aristobulus My professio● and my deedes declare sufficiently my dutifull affection to Kings my high esteeme of their authority my detestatiō of all treason hollownes and insincerity towardes them I approue the doctrine of this Dialogu● that vnder the pious and reuerend appellations of Father and Mother are comprized not only our naturall Parents but likewise all higher Powers and especially such as haue soueraigne authority as Kings Princes who more expresly then any Gouernours represent the person maiesty of one God ruling the whole world and are his substitutes lieutenants euery one within his owne Kingdome The subiect may not touch his soueraigne with any hurtfull touch nor stretch out his hand against his sacred person nor a●fright nor disgrace him by cutting the lapp ●f his garment not hurt him in word no not ●o much as in thought He must discharge his ●anifold duties towards him by payinge ●ribute for his regall supporte by fighting his ●attailes with Ioab aduenturing his life with Dauid to vanquish his enimies Reuealing with ●eligions Mardochaeus treasonable designe●ents against him by powring out pra●ers ●nd supplications for his wellfare by esteeming and ●onouring him from the harte and out of conscience as the annointed o● the Lord Gods holy Ordinance and Minister and as a God vpon earth These doctrines I allow and these duties towardes Princes whosoeuer infringeth either by tumults or seditions against his state or by treacherous and violent attempts against his person deserue as violators of Gods will contemners of natures ●aw and enemies to the good of their Countrey to be punished persecuted ●o death by sword and fire Philanax Seeing then that the Treatise you ●peake of doth so fully declare the duty of Allegiance to the Kinge what ●roubleth you therein that your coun●enance discouereth disl●ke Aristobulus To commend allegiance in generall termes simply and playnly conceaued is most alowable necessary in these times But bold or rather desperate Treatises such as this is that disclose the mysteries of Regall Prerogatiue which as his Maiesty well noteth ought not to be searched into that ground the authority of Kings so necessary for mankinde vpon doubtfull curios●ties that moue questions about depositions both disgracefull to Maiesty and odious to the subiects such Treatises I say doe more harme then good and without doubt the first Authors of such conceipts be secret enemies to Kingly gouernment and by this stratageme would craftily vndermine what hitherto in vayne they haue assaulted openly Philanax I am persuaded the Treatise you mention was not written by any Papist nor that any of that generation ●ad their hand in it Who then may we think be these vnderminers of Monarchy you speak of Aristobulus I would to God it were hard to name them or that euery one could not point with his finger at that professiō which from her cradle hath euer been a mortall enemie 〈◊〉 Kings That the first planters of the Ghospell in this age rooted the same in rebellion and in hatred to Monarchy neitheir wee nor any of their best frends can deny Our late Arch-bishop excuseth them that their zeale was very greate the light of the Ghospell sayth he then first appearing vnto them so dazeled their eyes that they did not well consider what they did Without doubt so it was and so it will euer be where the pure light as they call it of this Ghospell shineth and zeale therof feruently burneth there can be no assured allegiance to the Prince This I confesse is no small blemis● to the Religion which I would conceale did not loue to his Maiesty force me to speak And the reason why it must needes be so is euident A true spirit zealous in Religiō can neuer be quiet in the busines of s●luation and in questions and Controuersies of Faith ●●ll he find some ground infallible whereon he may rest The Papist holdes that the Popes sentence specially in generall Councels is the infallible decider of Controuersies vpon which he repo●●th his conscience And by submitting euery one his priuate iudgment to the sentence of a supreme Iudge they gayne peace and v●ity among themselues and their Iudge still when he defines being as they pretend assisted by Gods spirit they are secured from errour An easy and sweet way to end Controuersies had it pleased God to haue appointed it wherein verity and charity m●et Iustice doctrine I say iust with Gods word kisseth with peace and Christians might haue enioyed what S. Paul so highly commendeth charity of ●●uth But our Authors constantly affirme that since the Apostles God gr●unted no such priuiledge to any Pastor nor wold bestow so great blessing on his Church as to haue perpetually such a visible gouernour to decide her doubtes nimium vobis Romana propago visa potens superi propria haec si dona fuissent W●erfore by the consēt of the Churches which we call reformed the spirit of God deciding Controuersies which Papists tied to the Pope and his Councells was giuen to euery man that should attend to the spirit speaking in Scriptures A course which pleased much the common people in the beginning persuading them that they had been blinded and wronged by the Pope taking from them

together with the vse of Scriptures their authority to iudge definitions of the Church by Scriptures The deuisers of this way seemed to haue great zeale of the truth but were not carefull to prouide for peace And so in practise this deuise begot a multitude of Sects and Religions one against another that many weary of all began to thinke it were better men should be vnited in error then thus mortally diuided in Truth A meane was deuised to decide Controuersies by nationall Synods that are confessed may erre but the Ciuil magistrate as our chief Deuines teach as being President in them is to compell his subiects by the sword to imbrace those doctrines that be determined be they true or fals For this course say they was appointed by God who thought it better in the eye of his vnderstanding that sometimes an erroneous definitiue sentence should preuaile then that strifes should haue respite to grow and not come speedily to some end Heere desire of peace concord may seeme to haue made these men lesse zealous of the Truth then behooued them So it opened a gappe specially in England to prophanes irreligiosity which is to be iust of the Kings Religion whatsoeuer it be or rather of none A salue for this sore hath been inuēted that subiects ought to obey their Princes Lawes and definitions when they haue only probabilities against them not when they haue necessary and demonstratiue reasons which discharge the conscience and giue liberty to resist This caueat and salue for Truth sets the wound of dissention againe a bleeding Sects in the world are now allmost infinite for number amongest which not one is found that pretendeth not cleere and euident demonstration and proofe from holy Scripture for their contrary and repugnant opinions And who shall iudg in this contradiction and confusion whose reasons are necessary and demonstratiue The arguments which we think demonstrati●e moue Papists nothing at all and arguments which we iudg of no force Puritans as Archbishop Bancroft writeth of them take to be so vrgent that if euery hayre of their head were a seuerall life they wold giue them all in the cause This controuersy therfore whose reasons are demonstratiue and whose are not is the greatest of all others nor is there any way to decide it in our churches besides the sword of the temporall Prince Princes therfore for conseruation of peace must keep the spirit in awe practising power infallible in deedes which they dare not challenge in wordes This is the cause of the secret emnity betweene power of Kings and feruour of our Ghospell The Prince can neuer be assured of our Gospellers by the Principles of their Religion that their zeale to the Truth will not trouble the peace of his Kingdome nor Ghospellers of the Prince that his loue of temporall peace will not compell them to trust to his deceaueable definitions Whence it is manifest that so longe as the one shal be zealons and feruent to follow and preach what by light of the spirit they conceaue to be in Sc●ipture occasions cannot be wanting to the other that will force him to vse his power to curbe their liberty Which power so long as he shal vsurpe so long as he will be Prince and Protestant he must needes vsurpe let him neuer expect that Ghospellers can loue his gouernment though they may flatter in outward shew Those men had no doubt the pure spirit of our Ghospell who professed that except they might haue the re●ormation they desired they would neuer be subiect to mortall man Looke vpon the first erecting of our Religion in Germany France Flanders Swe●eland Denmarke and Scotland you shall find that the Ghospell went not so fast vp but Kings and their authority went as fast downe What Bullenger writeth of Anabaptist● was the true course of our Reformers They began with Bishops pulling them from their seates they ended with Kings casting them frō their Thrones Books haue been written of this argument by no Papists that shew their practises and doctrines to be in the highest degree iniurious to Kings Luthers inuectiues I omitt not to pollute your eares Caluin is more modest yet so bould with Kinges as to write that when they resist the Ghospell they are not to be obeyed but rather we ought to s●it it in their faces This is nothing to that which Hottomā Beza Goodman Knox Vrsinus Buchanan to forbeare the naming of others innumerable haue writtē wherby they make Maiesty subiect to the peoples pleasure no more sure of his state then wethercocks that must turn● with the wind Vt sumat vt ponat secures Arbitrio popularis aurae What thinke you of these their propositions following Yf Princes be tyrants against God and his Truth their subiects are freed from their oath o● Allegiance The people are greate● then the King of greater authority The people haue the same power o●uer the King that the King hath oue● any one person The people haue right to bestow the Crown at their pleasure As the patient may choose the phisitiā he like●● best reiect him at his pleasure so the people in whose free choice at the beginning it was to be vnder kings or no may when they be weary of their bad gouernment cast him from his Office into prison into irons put him to death and set whome they please to gouerne in his place Kings haue their authority from the people and the people may take it away againe as men may reuoke their letters of Attorney Yf kings without feare transgresse Gods Lawes they ought no more to be taken as magistrats but be examined accused condemned and punished as priuate transgressors When magistrats do not their duties God giueth the sword into the people● hand from ●e which no person King Queene 〈◊〉 Emperor is exempt being Idolater 〈◊〉 must dye the death These and the ●●ke positions haue been inuented by ●●e zealous professors of our Religion ●he same or worse were renewed and ●ttered by the feruerous reformers that ●roue for discipline in Queene Eliz. ●ayes that as a worthy prelat writes All the Popi●● traitors that hither●o haue written and all the Gene●ian Scottish Reformers come not neere ●hem for malicious and spiteful taunts ●or rayling and bitter tearmes for dis●aineful and contemptuous speaches ●gainst Prince Bishops Counsailors ●ll other that stand in their way Their ●ecret practises to set vp by som meane ●r other sweete or violent the said ●isciplin haue neuer been interrupted ●r remitted as he doth particular●y relate beginning at the yeere 1560. ●o the yeere 1591. when was practised ●hat most blasphemous and barbarous ●reason of their counterfait Iesus-Christ Hacket and his two Prophets ●f mercy and vengeance who would ●aue planted the discipline by depriuing the Queene and murthering th● nobles that stood against it of

we with good conscience force men to sweare that doctrine to be certaine which we know depends vpon points disputable in our Church The secōd thing I present vnto you to be considered concerneth the politick drift intent of the Oath which is to discouer faithfull subiects from those that are disloyally minded may we not in true policy feare the Oath works the con●rary effect For may not loyall subiects refuse it vpon persuasion that some poynt of Religion is therein indirectly denyed May not they that beare trayterous hartes take it notwithstanding their intended treasons not fearing to commit periury in Gods sight Philanax You put me in mind of another doctrine of Theodidact which seemeth to me strange that men though most ●rayterous in taking an Oath will not dissemble God saith he by his imediate ●inger doth so straitly oblige with secret terrour ●he most inmost conscience that men obdurate ●o other greeuous synns will be tender and sen●●ble of the violation of an Oath Hence he ●eemeth to inferre that euē the gunne-●owder traytors would not haue takē●●e Oath but rather haue missed of ●●eir designe and that all who refuse 〈◊〉 are of the same mind and stampe ●●at they were Aristobulus This diuinity of ●heodidact which seemes the ground of vrging the Oath is against the rules of true policy and wisdome First it layeth the burthen of infamons disloyalty on tender consciences giuing away the praise of fidelity to m●n that may be void of Religion and dissembling swearers Secondly it goeth about to blinde his Maiesties eyes and lull his Counsell a sleepe towards subtill and dangerous traytors that goe on the ground of that reacherons Thebean Children are to be deceaued with apples but men with ●athes Thirdly he goeth against the consent of all well-ord●ed Common-wealthes which in triall of life and death vse not to put men to purge thēselues by Oathe fearing they wil● sweare vntruly to saue their liues which feare were needles did they beleeue that God in taking of an Oath did so perpetually constrayne the inmost conscience of obdurate sinners t● be tender in that poynt S. Augustine i● deed saith that some vnchast women whi●● haue not feared to deceaue their husbands by wantonnes haue been afraide to vse God vnto them as a witnesse of their chastity but these were women perchaunce very few and if in those times so tender a conscience was incident to all or most vnchast wiues I dare say ●hey were more Godly and timorcus ●hen the adulteresses of these dayes amongst whom perchaunce very few may be found that will loose their liues rather then delude their husbands with an Oath Howsoeuer carnall synne the motiue whereof is fleeting pleasure doth not so root out conscience and obdurate the hart as treasons and conspiracies against Kinge Country which whosoeuer harbour●th in his hart it is a miracle if he be tender in violating of an Oath And what Theodidact ●eigneth to make the refusers of the Oath odious that those phanaticall plotters would rather haue lost their liues then haue dissembled in an Oath their best frends will hardly beleeue they were worthy of so great prayse Wherfore men that are more timorous of a false Oath then of the losse of their life should least of all be suspected to haue consciences capable of so vast treason as is the blowing vp Parlaments with powder Anacharsis compared the Athenian lawes to the spiders web wherein flyes are caught but greater beasts without difficulty break through them so the Oath of Allegiance catcheth some scrupulous women and t●●orous Papists but great Traitors that cā without scruple plot and contriue bloody massacres murthers of Princes these will easily blow away so trifling a synne I speak comparatiuely as is equiuocation in an Oath Yf amongest Papists there be any as charity would haue vs iudg there be none that nourish such bloudy entendments I make no doubt they be of that company that take the Oath Yf amongst Puritans there be any so traiterously disposed I dare acquit them that for conscience feare of offēding God refuse the Oath vndergoe the penalties thereof as I vnderstand some doe Those Puritās may be rather suspected that be deluder● of piously inclined people that think● they may lawfully lye for the glory of the Ghospell that haue drawne auersion to his Maiesty from the very springe of his being from the wombe wherein most barbarously they went about to bury him before he was borne As for Papists they beare him affectiō grounded in the stock deriued frō mother to the sonne these I say refusing to sweare out of meere cōscie●●e may according to the rules of prudency and policy most of all be trusted and deserue that the beames of his royall Clemency shine vpon them Philanax They that refuse the Oath I see not why therfore they shold be numbred amongst loyall subiects yea rather fearing periury they seeme to dissouer disl●yall affection lurking in their harts Aristobulus Such as refuse to take the Oath in the prescribed forme of wordes at the same time offer to swear that they wil be loyall to his Maiesty in all occasions against domesticall treasons or forraine inuasions either they meāt sincerly or not if not first where is Theodidacts diuinity that God so bindeth the inmost cōs●ience that obdurate synners will not dissemble in oathes Secondly why would you trust them if they should sweare the oath you prescribe if they will dissemble in the Oath they offer to take themselues much more they wil and may dissēble in the Oath you force vpon them vnder grieuous penalties if they meane sincerely then his Maiesty may be secure What greater Loyalty can you desire they will neuer yeeld to any treason nor second or conceale any forrayne inuasion whatsoeuer How can that stand with the principles of their doctrine that the Pope may depose the King Why should ●e be solicitous how they may do it with safe conscience It is inough that we haue their sworne loue and affection to do it Leaue that care to them when occasions fal out particular circumstances will a●foard probable reasons to do the duty of subiects without blemish to their Religion Loue is ingenious to find out reasons for excuse of the person we loue so we be assured of their loue to Prince and Country we need no more But we be not sure thereof How be we not sure whē we see those men that offer to sweare it ready to dy rather then sweare an vntruth hauing the greatest assurance they meane sincerely that morality can a●foard is it not pitty that har●s so du●ifull to their Prince should be pluckt out of their brests as trayterous because they be so awfull to God that they wil be rather torne in peeces then sweare an vncertanity Wherfore in my opinion sworne duty of Papists were to be highly prized yea most of all the allegiance of them that be readier to dy then to take

vsing at his death these words Because I haue loued Iustice and hated wickednesse I now dy in banishment Vrbane that succeded Gregory both in office and in zeale against the Emperour being driuē out of Italy into France hauing so great need of the Kings assistance yet was he so voide of humane respects that at that very time he excommunicated Philip King of France for putting away his true wife and liuing in open incest The Kinge saith an vnpartiall Historian threatned that except Vrbane would restore him to the Church Crowne he wold depart with his whole Kingdome from his obedience the obedience of the Roman Sea yet this moued not that most holy Bishop to relent In fine Philip was faine to yeeld not being able to extort otherwise releasment from excommunication and so religion conscience preuailed ouer th● Scepter and the Diademe the inuincible Maiesty and Name of King So admirable for constancy were those Popes that vsed their authority to depose wicked Emperors so free from loue of the world that we may ius●ly thinke God fauoured their cause H●●soeuer their perpetuall good successe for so many ages against all aduersaries though the reason therof be hidden may giue iust cause in my opinion for Kings to be wary how they aduenture their Crownes vpon preuailing against them and how they deuise new oathes of Allegiance that wage warre against the authority of their Sea And this is the last thing which I desire to leaue to be seriously pondered by you that loue the King so I cōclude praying the Lord hartily that as hitherto he hath defended Kingly authority in our great Britany frō open enemies so now he will defend the same from secret plots and trayterous Treatises which by shew of friendship seek the ouerthrow thereof Philanax I am glad Aristobulus that wee fell into this discourse in which you haue cleerly discryed Theodidacts fraudulent vndermining of Royall Authority The publishers of that booke besides their secret plotting agaynst 〈◊〉 ●oueraignty of Princes seeme like●●●● to haue had an eye to their owne ●uere in the di●ulging therof For there being a commaund that this Booke both in publicke and priuate schooles be read to Children of both sexes ech booke sold for six pence which is hardly worth two pence you must needs see a great summe of money that hēce is yearely made a summe I say so great as doth farre surpasse the custome of the Peter-pence which in old time euery house payed to the Pope Notwithstanding at this their enriching themselues by this deuise I do not so much grieue but I am hartily sory that so many odious vngrounded positions cōcernin● Royall Authority that may raise vp horror rather thē loue of Kinges be instilled into the tender mindes of Childrē which afterward when any occasion is giuen may soone turne into hatred But thereof yo● haue spoken inough Wherfore I likewise will end with your harty good wishes towardes his Maiesty and our most gracious Prince Charles beseching the Almighty to defend them both and to giue them the spirit of wised 〈◊〉 wherby they may discouer these ●●●●sons hidden with a shew of friendshipp The Printer to the Reader THIS Treatise gentle Reader may seeme written by some English Protestant agaynst some Puritans enemies of Kingly Soueraignity which by them in former times openly impugned they now seeke to ouerthrow by groūding the same vpon odious and ●aungerous Positiōs touching the immunity of Tyrants The Authour disputeth the questiō of this weighty subiect in such moderate stile and manner bringing 〈…〉 ns both solide and not reg 〈…〉 ing with Catholike doctrine that he may be thought to be in opinion Catholike though for modesties sake to the end that this truth might be more pleasingly accepted of Protestants in this worke he discourseth as if he were Protestant And for this reason some Catholike arguments he doth pretermit others he doth not vrge to the vttermost partly for breuityes sake but cheefly because his intēt is no more then to shew that the new Protestants principles from which they deduce R●yall Authority be at the least doubtfull and vncertayne And this he doth cleerly demonstrate and thence concludes that it is against the rules euen of humane policy to forsake the most sure grounds of Soueraigne Power in Kinges whereon Christian Kingdomes relying haue hitherto stood firme and florished vnd 〈…〉 Catholike discipline iust l 〈…〉 and to build the sacred authority of Princes whereon their peoples safety dependes vpon the new vngrounded Doctrines Paralogismes of Scriptures which seemes to haue byn the drift of the former Dialogue For this cause I thought it would not be amisse nor lost labour to put the same in print renewed before hand corrected The title God and the King I would not alter because i● two wordes it doth fully put down● the Catholike opinion concerning Princes Authority their subiects Allegiance For as this trea●ise doth i●sinuate three opinions in this poynt now are in Englād The first of Puritās who wil haue God without King or else such a King that must depend on the peoples beck 〈◊〉 their Consistoriā Preachers 〈…〉 ose perfidious audacity his ●●●esty hath had sufficient experience The second is of Politicians who haue no more Christianity then Parlamentary decrees breath into them These will haue King without God or at least King and God that is God so longe and no longer then the King shall please whome they will haue still obeyed though he go openly about to extinguish the light of Christian Religion The third opinion is of Catholik●s whose ●ote is God and the King● in the first place they worship God in the second the King to whome they giue all Allegiance and subiection as farre as Religion and conscience will permit And this is to giue what is Caesars to Caesar and what is Gods to God Farewell FINIS Dial. God and the Kinge pag. 2. Dial. p. 33. 34. ●peach in the Star-chamber 16.6 Bancroft in the Dangerous po●itiōs p. 33. Psal. 84. v. 16. 2. Thessal ● 2 v. 10. Hooker Ecclesiast pol. prefac p. 28. Hooker ibid. p. 29. Suruey of the holy ●iscipline p. 93. (a) Ba●il Dor. p 40. 41. (b) Knox. histor of the Church of Scot. p. 265. Dang po●it p. 11. (c) Sleydan l. 28. l. 22. O●ian Epist. cent 16. p. 566. (d) Cuspin of the Church of France p. 625 Ferres histor p. 588. (e) Osiand ibid. p. 94. (f) Chitr●eus in chron p. 71 (g) Fulk answere to the declam of P. ●rarines (h) Dang posit l ● c. ● 4● seq (i) Suruey of the disc p. 101. (k) Dang po●it Suruey and others by D. Bancroft (l) Principes sunt omnium quos terra ●ustinet s●ultis●imi deterrimi nebulones Tō 2. Ger. ●en de mag saecul fol. 200. (m) Cal. in Dan. cap. 6. v. 22. (n) Knox to Engl. Scotl. fol. 78. (o) Buchā de i●●e Reg.