Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	kill_v	soul_n	5,768	5	5.6613	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02797	An apologie or defence of the watch-vvord, against the virulent and seditious ward-vvord published by an English-Spaniard, lurking vnder the title of N.D. Devided into eight seuerall resistances according to his so many encounters, written by Sir Francis Hastings Knight	Hastings, Francis, Sir, d. 1610.	1600 (1600)	STC 12928; ESTC S119773	131,190	226

thereof to neighbour-houses so that it sometimes filleth the whole Towne or Citie with dead corpses so heresie feeketh to infect manie and to spread the poyson of it from one to another Now those that are sicke of the plague by a laudable policie we seclude from companie that so they may not infect others greater care ought in my opinion to be taken of heretikes that they may not raunge whither they wil and keepe companie with whom they please for that the danger is greater of heresie then of the plague for the plague killeth but the bodie heresie killeth the soule the plague threatneth temporall death heresie eternall But you aske from what these wiues children seruants tenants and husbands doe fall and I answere as manie of them as become Papists fall from true Religion and manie of them also from loyaltie and sound loue to their countrie But you say conscience is cause of this fall and not euill will or rebellion and I answere it is fancie that leadeth them rather then conscience for conscientia must be cum scientia conscience must be grounded vpon knowledge and knowledge is to be fetched not from your traditionall doctrine of Rome and vnwritten verities but from the written word of God which is able to make a man wise to saluation through faith which is in Iesus Christ. The long idle discourse that you runne about forcing men to doe an act contrarie to their conscience maketh nothing against vs but much against your selues for we neuer taught it we doe not practise it we subscribe to the whole discourse of Saint Paule concerning the meates sacrificed to Idols as also to the generall proposition whereupon he groundeth that particular argument that what soeuer is not of faith is sinne Therefore we first tender instruction to informe the conscience and if that be obstinately refused and reiected as the fashion of the most Recusants is to answere They will not conferre with anie they are setled then moderate punishment we hold fit to be inflicted by the Christian Magistrate thereby to reclaime them from their Idolatrie by which God is dishonoured and to bring them to the true honour and worship of God Moderate correction of heretikes accompanied with due instruction was neuer accounted consciencelesse and vnmercifull dealing but alwaies practised in the Church Augustine commendeth it by experience Cùm doctrinae vtili disciplina salutaris adiungitur c. When wholesome discipline is ioyned to godlie doctrine that not onely the light of truth may expell the darkenes of errour but the force of feare may breake the bands of euill custome we reioyce at the conuersion of manie This point the same father in sundrie places teacheth But what punishment is laid vpon Recusants by the rare clemencie of her Maiestie any way comparable to those that Christian Emperours haue made against Recusants or such as refused to communicate with the Church of Christ They were discommoned from buying and selling from bequeathing their goods or lands to others or receiuing anie Legacies from others yea they might not inioy their fathers inheritaunce c. What like thing is done to English Recusants or rather what not vnlike they buy they sell they bequeath their goods at their pleasure they receiue legacies and inioy inheritances The most that for many yeers was done to them for their recusancie was some restraint of their persons but with free vse of their goods and open resort of their wiues and friends and after the daungerous attempts of manie yet the greatest increase of penaltie is a Multe of monie which also is easilie passed ouer for scant the tenth Recusant doth either pay the whole penaltie of money or suffereth the restraint of his person but liueth at home and at libertie But Sir you that make such a pitifull complaint or rather outragious outcrie against the gentle and motherlie chasticement wherewith her Maiestie correcteth Recusants what say you to your whipping and scourging to your torturing and tormenting to your holy house in Spayne because I perceiue you are so addicted to Spayne what to the infinite fires you kindled in Queene Maries time wherein so manie hundreds of Gods Saints young and olde learned and vnlearned men and women without respect of age or sex were burnt to ashes what to your sundrie massacres namely of the Albigenses Calabrians Merindolians c. May your Prelates whip and scourge those that refuse to come to your Idolatrie as Boner did diuers with his owne hand May you torture and torment men because they will not beleeue your vnwritten verities as Boner burnt Tomkins hand and Tirrell a Iustice of peace did Rose Allens hand May you put men to death for refusing to acknowledg a peece of bread to be their maker contrarie to the iudgement of the ancient fathers as Augustine testifieth It neuer pleased anie good man in the Catholike Church that heretikes should be put to death nay may you kill both young and olde without difference as in the former Massacres without euer perswading them or giuing them respite to aduise vpon your doctrine and may not your selues be punished may not moderate corrections be inflicted vpon you shall it be sacriledge to touch the hemme of your garments but God giue you grace to repent your owne bloudie murthers and to take benefit by her Maiesties gentle correction who sucketh not your bloud but seeketh your benefite and endlesse saluation Touching the hurt Recusants would do I say who doubteth but they would haue vp their Masse againe c. And here he fareth like a mad man saying That the Turke nor any Prince in the world vrgeth men vpon vaine points of inward wishes secret cogitations that I contrary to al reason humanity would haue it vrged vpō Catholikes in England what they wish what they desire But I pray you of what secret wishes speake I Do I presume to sit in the consistory of mens harts to iudge their inward thoughts or rather folowing the rule of our sauiour by their fruits shal ye know thē do I only speak of such as are by outward actiōs opēly discouered or what vrging would I haue of these wishes of punishment for their smart or of prouidence for our own safetie when he hath answered me this then let him tell me whether not only Turkes but all christian Princes in the world wil haue an eie to such subiects as are by their masters abroad by new Inmates intruding Iesuits at home taught that it is not only lawful but honorable to rebel against the prince vpon the Popes command and from whō the forraine enemy inuador doth opēly professe that he expecteth aide This needeth no further answer because he hath no further mattter to build his calumnious inuectiue vpon This is a point of rare most insolent barbarity that cōdemning my few words of the hurt Recusants would doe though by open effectes bewraied as more then Turkish he

but barking at him like a mad dog calling him knaue traitor heretike villaine varlet beetlebrow-foole c. and afterwards committed him to prison where he lay a yeere and three quarters till the Papists had gotten certaine olde tyranous lawes by King Henrie and King Edward before put downe to be reuiued againe vpon which Gardiner cyted him and others ex officio before himselfe and his colleagues and pronounced against him Master Bradford and Master Saunders three worthie learned and painefull preachers the sentence of death His dealing with Master Philpot Archdeacon of Winchester a Gentleman of a good house being a Knights sonne though rayling Storie cried out against him he is a vile heretike knaue for an heretike is no Gentleman I aske not of what compassion and mercie but of what equitie and iustice did it sauour when he committed this valiant Souldier of Iesus Christ prison and kept him there a yeere and a halfe taking all his liuing from him without all lawe onely because he spake his mind freely of the questions proposed to be disputed of in the Conuocation house whereunto besides the libertie of the house they had the Queenes warrant for their securitie But it booted not to pleade priuiledge of the house or warrant from the Queene tender hearted Gardiner of his dissolute I would say absolute power kept him so long in prison and afterwards sent him to his slaughterman Boner to be branded to the fire In whom this is worthie the noting that he seemed as if he had been vnwilling to haue medled with Master Philpot saying I maruaile why other men will trouble me with their matters but I must be obedient to my betters and I wis men speake otherwise of me then I deserue as if he should haue said that the bloudie affection of Gardiners heart must be executed by Boners hands And when in that time of Master Philpots captiuitie with Boner Gardiner died Boner perceiuing that Master Philpot would by no meanes recant burst forth into these words Now ye thinke because my Lord Chancellour is dead we will ●●●●e no moe Which wordes what doe they argue else but that howsoeuer some Bishops and other Clergie Masters were the inferiour executioners yet Gardiner the Lord Chancellour was the Arch-Dedalus and chiefe master of the worke and he that did blow the bellowes to kindle all the fires wherein the bodies of so many Martyrs were consumed to ashes The which will appeare more plainly if we consider a memorable storie set downe by Master Foxe of him reported by two credible persons of worship in the house of a worshipfull Citizen bearing then office in the Citie of London from Master Mundaie secretarie sometime to the old Lord Thomas Duke of Norffolke namely that the same day Master Ridley and Master Latimer were burnt at Oxford the olde Duke of Norffolke with this reporter his secretarie attending on him came to Bishop Gardiners house the olde aged Duke wayting there for his dinner the Bishop was not disposed to dine till at length about foure of the clocke commeth in his seruant in all post haste from Oxford assuring the Bishop most certainly that he saw fire put to them Then commeth out Gardiner reioycing to the Duke and calleth for dinner and began merely to eate but the bloudie Tyrant had not eaten a fewe bits but the suddaine stroke of God his terrible hand fell vpon him in such sort as to vse mine Authors own words immediately he was taken from the table and so brought to his bed where he continued the space of fifteene daies during which time he could not auoid by vrine or otherwise any thing that he receiued whereby his bodie being miserablie inflamed within who had inflamed so many godly Martyrs before was brought to a wretched end And thereof no doubt as most like it is came the thrusting out of his tongue from his mouth so swolne and blacke with the inflammation of his bodie A spectacle worthie to be noted and beholden of all such bloudie burning persecutors But not to stand vpon the deuotion of this your milde Bishop who would not eate till he were sure of the death of these two worthies a deuotion matchable with that of the Tyrant Richard the third then but Protector who sware by Saint Paule that he would not dine till the Lord Hastings head were off and would needs stay so long for his oathes sake nor vpon the great ioy this Bishop conceiued at the certaine report of their deaths as if the shedding of Christian bloud had been to him as the obteyning of great treasures nor yet vpon the fearfull iudgement of God so vpon the present and on the suddaine inflicted vpon him I will remember this one thing how that the Dutches of Suffolke espying him in the Tower being the prisoner inking Edwards raigne said it was merrie with the Lambes now the Wolfe was shut vp which speech this your gentle natured Bishop and nothing vindicatiue as you terme him well remembred in Queene Maries time and therfore in the first lent of her raigne studied an holie practise of reuenge first by touching this Dutches in the person of her husband Master Bertye for whom he sent an attachment to the Sherife of Lincolneshire with a speciall letter commaunding him most strictly to attach him and without Bale to bring him vp to him to London whereas he had no cause at all to send for him Afterwards examineth him of the Dutches his wiues Religion whether she was now as readie to set vp the Masse as before to pull it downe with further obiections to the same purpose by which Master Berty fully perceiued the cruell minde of the Bishop set vpon bloudie reuenge and therefore obtained leaue of the Queene for his vrgent and important affaires to passe the Seas secretly appointed how the Dutchesse should come after who with her daughter of a yeere olde with a fewe of her meanest seruants in great danger tooke barge at Lion Key in the mistie morning chusing rather to commit her selfe to the winde and waues then to your Gardiners gentle and nothing vindicatiue disposition What should I stand vpon any further matter to lay open the nature disposition of this your milde Prelate Boner who knew him better then you Sir Encounterer doth more then iustifie me in that large description of Gardiners nature disposition which he wrote to the Lord Cromwell wherein he tearmeth him to be of an hard heart and cankred malicious stomacke that he spake with a Pilates voice and chargeth him that in talke had with him he bad turde in Boners teeth againe and againe that the flesh of his cheekes beganne to swell and tremble and that hee looked as if he would haue runne through him that he behaued himselfe bedlemly that in malice and disdaine he might be compared to the diuell of hell not yeelding to him in pride at all with sundrie other notes of such speciall commendation