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cause_n	body_n	sin_n	soul_n	4,646	5	5.4196	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03851	A view of the Romish hydra and monster, traison, against the Lords annointed: condemned by Dauid, I. Sam. 26. and nowe confuted in seuen sermons to perswade obedience to princes, concord among our selues, and a generall reformation and repentaunce in all states: by L.H.; View of the Romish hydra and monster, traison, against the Lords annointed: condemned by David, I. Sam. 26. and nowe confuted in seven sermons.	Humphrey, Laurence, 1525 or 6-1589.	1588 (1588)	STC 13966; ESTC S118809	105,796	218

perish The Argument is this God wil in his wisedome appoint his time for the dispatch death of Saul therefore I may not ne will intermeddle in this action against Saul as though he should in the name and person of God thus say If Saul haue offended the iudgement is mine against mine annointed I am and so am called the God of reuengement Psal 94. Rom. 12. Reuengement is mine I will repay Ergo I wil be no reuenger neither wil I vsurp that office which pertaineth to God What neede I or you Abishai or any other hastē the death of a Prince which is set downe in the booke of foreknowledge by God himselfe and cannot be preuented by any mortal man or anie wates altered No fate or destiny no constellation no fortune or chaunce no cunning of star-tooters or figure-flingers no conspiracy of number no strength of confederates no counsailes or polices of wise men can change the Prognostication or Almanacke of God which is that Saul and we al Prince people Magistrate and priuate men young and old man and woman good and bad all must die but not when we will nor when friend or foe wil but as God in his fatal book hath written it downe The consequence and congruity of Dauids Protestation thus explaned I pray you marke these notes First our mortality generally incident to vs al high lowe which is woorth the noting at al times 1. Note death common to al. Gen. 3.2 Reg. c. 14 especially in the time of these new and straunge diseases assaulting vs. The general sentence is that Adam is Adam stil hee came from dust and shal return to dust again that we dy al and as water slide away Who liueth Psal 88. Hebr. 9.2 Cor. 5. and shal not see death It is a statute and decree that men must dy once We know that our earthly house of this tabernacle shall be destroied In this declaration our Dauid is very copious particularly for himselfe and generally for vs all Psal 39. Behold thou hast made my daies as a-hand breadth mine age is as nothing before thee Psal 102. surely euery man is altogether vanity And again My daies are like a shadowe and I am whithered like grasse What is a shadow but the defect and priuation of light and then what is the life of man but death The same vanity of man is painted out liuely in the hundred and third Psalme by comparing vs to grasse and to a flower of the field Esaie 40. 1. Pet. 1. as we haue also in Esay and Peter Dauid is not alone mortal as you haue heard but al Ortus cuncta suos repetunt matremque requirūt Et redit adnihilum quod fuit antenihil The effect is that all must returne to the Mother from whence they came In Boeotici● A figure of this is declared by Pausanias Amōg the gifts and oblations of Apollo there was coūterfatted after the imitation and resemblance of the old works in brasse one Image the flesh was clean gone from the skin so that there remained nothing but bones They say that Hippocrates the Physition did dedicate this at Delphos Phaylus captaine of the Phocensians in his sleepe dreamed Hippocrates naked Image that hee himselfe was made like vnto this gift a naked dead man and so beeing deadly sicke ended his life and prooued his vision true So fareth it not only with captaines and Emperours but with vs al who al shal be the image of Hippocrates A bare Anatomy a schelitō or picture of death Who then shal escape Shal children No 2. Note Children and youth mortall not the babe of one yeare Huc puer atque senex pariter venisse feruntur Hic par diuitibus pauper egenus erit When the Prophet proclameth al flesh to be grasse Ies 40. and al people to be verily and truelie hay but yet this must be taken not properly but by a figure when common experience teacheth that an apple fresh and red doth perish or fall downe with the woorm with winde or with a staffe and when the prouerb saith that assoone goeth the Lambes skin to the market as the sheepe shal we thinke that the younger sort and lusty folkes shal bee priuileged from death 3. Note Great die Shal the mighty men or nobles or valiant or Princes bee freed from this sentence of death 3. Kindes of death Dauid saieth No and sheweth three kindes of death either extraordinary before time either ordinary natural either by an externe cause or accident as in battle I speak of the death which is the separatiō of the body the soul for the death of sin the death mystical which is mortificatiō De bono mortis pertain not to this point wherof you may read in Ambrose This triple kinde or triple way to death heere set down by Dauid is manifold there are many pathes steps to death Prosper L. Epigram as one doth expresse it Ferro peste fame vinclis algore calore Mille modis miseros mors rapit vna homines That is we dy by sword pestilence famin imprisonment colde heate yea by a thousand meanes which God can and will deuise as Dauid hath set down for al men especially as it is ment in our Text against Princes and Potentates of this world And to begin with Saul did hee not desperatly kill himselfe as Dauid here talketh in battle but yet by the hand of the Lord and indeede extraordinarily by his owne hand It is reason that mightie men should mightily suffer tormentes according as it is written and also Saint Austine hath a notable place Let the king know Sapi●us 6. De 12. abusionum grad that as he is ordained chiefe in his throne aboue all men so in punishment if hee doe not iustice he shal haue the chiefe-dom and first place And in another book Idem in L. Q. Noui Vet. Test cap. 16. Lib. 9. D● cad 4. Viri sublimis culpa grane est peccatum Shall perhaps great captaines and warriours auoide this stroke Liuie rehearseth of most valiant captaines Scipio Annibal Philopaemē that al three in one year died but nether died nor were buried in their own country Suidas telleth of Thulis King of al AEgypt vnto the Ocean sea that builded an Ilande of his owne name that asked the Oracle of Serapis Tel me who before me could doe such actes An Oracle of the death of Thulis of the eternal dominion of God and who shal doe after me The Oracle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in effect that first God the father next the woord and his sonne and with them the holy ghost the blessed Trinity in vnity did raigne before should after euerlastingly but for himself hee was willed speedily to depart and immediatly after the Oracle was slaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his owne people What are all these mighty men but the Gourd

The compassion and sorrow of good Princes Pagans Christians and of Queene Elizabeth in the death of the traitours and offendours that suffer An admonition to traitors and offenders yet liuing The death of good Princes is of necessitie but yet a plague to common weals and to the church Mutations and changes perilous Praier for the good Princes OVT OF THE SEVENTH SERMON A Question whether the Papists be the authors of these troubles and tragedies against Princes or Protestants The resolution is flat against Popes the trumpets of sedition The sturre betwixt the Pope Paschal and Henrie the 5. the murderer of his father The detestation of these Traitours by a few moe examples of Iewes Romanes Hungarians of Danes The cause of these practises against good gouernours is their goodnes and Gods cause the second cause in the practisers is their ignorance Christ and his gospel a stumbling stone The lot of the Prince and the Prophet is to be hated for their Religion The third part of Dauids diuision his politick and prouident Resolution The prouidence of god gathered out of the circumstance of the text threefold The first part Gods special care prouidence and protection of Princes as here of Saul Murmurers mutterers alwaies against rulers against Moses though no ruler then yet appointed by god against Dauid and Christ And yet all these and others were preserued vntil their time appointed as appeareth by the notable examples of Cyrus Romulus Seruius Tullius Constantine Antonine Vespasian Waldemar Lodouicke Charles 5. Henry 4. and by authorities The second prouidence of god ouer Dauid and his church and euery member thereof A comfortable doctrine to the elect and godly who somtimes stagger seeing their affliction and the prosperity of the godles The meane that God vseth here to preserue is a deadly sleepe God hath many waies of deliueraunce comprehended in two general waies by Origen declared by examples The prouidence of God defined by Aquinas The decree of man and the determinations of god contrary Prince and preacher must run their course without stop The third kind of prouidence for temporall things Murmurers in this point God● prouidence reacheth to the godly and to the followers of the word and religion Almunition of Roialms al promotion of men from God Contrariwise sinne the cause of diuision between God vs and the only impediment and hindraunce of his carefulnes and prouidence The purity of Christians in the time of Constantine and Traian The care of her Maiesty and her honorable Counsail in the time of dearth A Citation and summoning of England to iudgement for sin in al Estates Magistrates and Cleargy people Two sorts of men specially offending irreligious and superstiously religious The waie of reconcilement to god is a general reformation of al and repentaunce Faultes escaped correct thus Pag. 49. Lin. 5. Falerians P. 107. L. 28. Prodition P. 116. L. 12. Detestable P. 117. L. 3. Inestimable P. 147. L. 24. Procession P. 171. 18. put out Of. 1 SAM 26. VER 8. Abishai said to Dauid God hath closed thine enemy into thine hande this day now therefore I pray thee let me finite him once with a spear to the earth and I wil not smite him againe c. THE FIRST SERMON IN the beginning of this Chapiter wee haue Saul persecuting and Dauid persecuted the Ziphians discouering him Dauid his espies Saul sleeping with his souldiours the comming of Dauid with Abishai to Sauls campe in the night and nowe in this part of Scripture we heare the conference and disputation of Abishai and Dauid The argument and question is whether Saul the king may bee lawefully slaiue by them his subiectes or no As the persons are two A generall diuision of the Text. so are the partes of this speach two first Abishai the Opponent obiecteth and defendeth the Affirmatiue requesting withall that hee may kil him Secondly Dauid the Respondent holdeth the Negatiue denying that act to be lawful A matter in mine opinion most necessary for Preachers to entreate of and for vs all to heare and consider of in these daies when subiects vtterly forgette their duety and reuerence which they owe to the sacred Maiesty of Princes and to all lawfull Magistrates A thing long since prophecyed of by God in his holy word and in al ages detested of the better sort Iesaiah among other things prophecieth that the boy shal presume against the Auncient Iesaia c. 3 the vile against the honorable Paul also prophecieth of these later times ● Tim. 3. that men shall bee fierce enimies of the good traitors headdy high-minded The hainousnes hereof both Heathen and Christians haue abhorred The mistocles a notable captaine being banished from his vnthankeful country by the Athenians entertained of Xerxes King of the Persians was willed according to his promise to subdue Graecia vnto his Empire but rather then hee woulde betray his country hee dranke vp a bole ful of Buls bloud Plutarch and so after his sacrifices and prayers to his Gods gaue vp the ghost Vsthazares chamberlaine to Sapor King of the Persians beeing apprehended for his confession of Christ and refusing to woorship the Sunne their God Sor. lib. 2. cap. 9. doth onely make this petition to the King that by the voice of a cryer it might be proclaimed signified to al men Vsthazares is beheadded not for any treasō or crime in the Kings court but that he is a Christian and refusing to obey the king cannot abide to deny his God So much was the very name of a traitor abhorred of thē Now seeing the enormity of the fault necessity of the time giue me leaue to speake to you as Bernarde once did in the like case vnto the Romanes Epist 24● departing from the Pope Eugenius When the heade a keth dooth not the toung cry for al the partes of the body that they ake also with the head Ego corporis membrum minimum As he so I the smallest and simplest member of our bodie craue leaue to vtter our common griefe for the heade and Soueraigne of this Realm of late without cause troubled and assaulted by open and priuy practises of such as ought to haue been true subiectes and faithful countrymen And for this purpose haue I chosen this parcell of Scripture in the which wee may first learne the wickednes it selfe in the person of Abishai and next in the person of Dauid a controulment and a confutation of it as in the Sermons following shall be declared Touching the first when hath there not bin an Abishai Naie some worse then Abishai seekers and suckers of bloud 1 Part. Abishai would haue Saul a wicked persecutor dispatched out of the waie Treason auncient and news others conspire against the godly and innocent Abishai vseth more good maner in asking leaue of Dauid others headdily attempt the same consulting nether with God nor with good men but only with their owne frontike pates or

Princes and presenting abroad their Roses their bāners their swords consecrated or rather execrated to such as shuld betray persecute the good This cruel deuise of betraieng godly gouernors was here of Abishai but not of him alone but an inuentiō of the diuel himself who seing Gods work to go forward euer laboreth to disturb and to throw it down Semper Diabolus bono operi imminet vbique gradientibus ponit laqueos Hieran Jereman the pr●ssu● of his 4. books He is stil peering into the good works of the godly he is ready to hinder the course of the gospel and laieth snares against them that walke in the way of the Lord. You remember the Sermon of Abishai I neede not repeate it nowe the second person must be produced namelie Dauid replying to Abishai This aunswere conteineth these three sub-diuisions A diuision general of Dauids Replie his Prohibition Protestation and Policie The Prohibition forbidding Abishai The Protestation of him-selfe detesting the fact His Policie in taking away the speare and the cuppe as a signe of his faithfulnes who might as easily haue takē away his heade as his helmet or those things whatsoeuer that were by him then sleeping At this tyme onely of the first and so farre as I may for the time A speciall Diuision in the ninth verse standing vpon these two points A proposition forbidding and a reason proouing the same The first in these words 1 Proposition against murder Destroy him not and this was alwaies the opinion of Dauid to be good to the bad to bee a friende to his enemies as in the case of Shimei who railed and cursed him and called him a man of blood and a man of Belial a murtherer and wicked man And here againe the same Abishai the sonne of Zeruiah folowing his hoat spirit 2. Sam. cap. 16. termed this Shimei a dead dog and would haue faine cut off his head but King Dauid then reprooued and restrained Abishai and saide that no man should die that day in Israel Cap. 19. and sware to Shimei he should liue Cap. 24. And in the twenty fourth Chapter of this booke Dauid found Saul in a caue and though his seruants and frinds told him that the Lorde had deliuered his enemie into his hand he spared his body and only for a token cut off the lap of his garment priuilie and euen for that hee was touched and striken in heart 1. Sam. 24. So in this place hee would not haue that forward or rather froward man Abishai to take that aduantage vsed this argument For who can lay his hand vpon the Lordes annointed and be guiltlesse Saul is the annointed of the Lord 2. The explication of the Reason therefore no man can lay hands on him without punishment which reason I minde to open to you and prosecute In the person of the Prince are to be considered two things his māhood Princehood Aliter Rex seruit quia homo est August Epist 50. aliter quia etiā Rex est one way a King serueth because he is a man another way also because he is a King so that he beareth representeth a double person 1 As man he must ●o● bee killed o● man As man if there were nothing els he may not be spoiled by any priuat man Who so sheddeth mans blood by man shall his blood be shed Gen. 9. for in the Image of God hath he made him Moses hath made a Law general Thou maist not kil And yet not so general Exod. 20. but that it hath an interpretatiō limitation It is not ment saith Austine of cutting or as it were of killing of shrubs trees or such like which haue no sense in them neyther is it meant of vnreasonable creatures flying Whether is be lawful to kil a man and howe swymming walking creeping it remaineth therefore that we vnderstand it onely of men that we should not kill any man therefore not our selues This generall also hath another exception Austin l. 1. de ciuitate Dei cap. 20. for it is lawful to kil a man as in lawfull wars Deo auctore by the warrant of God nay a souldior lawfully constituted if he do not kil he is guilty of contempt imperij deserti atque contempti as the saide Augustine teacheth in another place of the same City of GOD. Li. 1. c. 26. Againe it is lawful for a Magistrate to put to death a malefactour or for such as bear the person of publicke power by the Lawes of God or of any which is mooued certainely and called therevnto by a special inspiration of the holy Ghost or for that authority which did choose and ordaine that gouernour or in any such like case and cause Otherwise no spirite no reason no friend no carnall respect may authorize any man of his owne heade or his priuate affection to draw weapon against any man much les against a double and compound person as the Prince established by lawful and publique authority What if Abraham should haue killed his owne sonne Isaac Gen. 21. Is it therefore lawful for al parents to doe the like The commaundement of God for the killing was onely to trie his faith but the sauing of Isaac by God was a secret commaundement to all fathers to commit no such thing against their children Of this example Augustin also writeth in his first book De C. Dei cap. 16. Though Moses killed the Aegyptian Exod. 2 Num 25. 1 Sam. 15. Acts. 5. and Phinehas the fornicatours and Samuel Agag and Peter Ananias and Saphira without sword with a worde yet the specialties are not generall rules for priuate men against men according to the sayeng Priuilegium non est lex A priuilege is no law It is said of the Magistrates rightly by Hierom vpon Ieremy Lib. 4 c. 22. To punish murderers Church-robbers poisoners is not shedding of bloud but the ministerie of Lawes It is saide to Magistrates and to priuate men by Ieremy in the same Chapter speaking to the King of Iuda Cap. 22. Doe no violence nor shedde innocent bloode in this place These wordes as Hierom expoundeth them forbid not only the Kings court but Episcopos socios eorum presbyteros al Bishops and their fellowes the Ministers Deacons and all the order Ecclesiasticall or else they leese their dignity What shal we saie then of the Byshoppe of Byshoppes that draweth his sword as the foole dooth his wodden dagger against euery body and for euery trifle No man publique or priuate secular or Ecclesiastical inferiour or superiour ought without crime or cause to put to death any man It is said to Peter and to Peters successour the Pope Ioan. 18. as they wil haue him Put vppe thy sworde into his sheath for all that take the sword shal perish with the sword If Peter did il in cutting off an eare of a seruant how much more doe they offend