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	natural_a	soul_n	9,727	5	5.7294	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

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

old Oak a tree not of life to them but of death called by them the tree of Reformation The tree of Reformation but it was the tree of Absalom vppon the which Miles their Gunner and two of their false Prophets were executed for they trusted in vaine Prophecies which were partly vttered in these verses The country gnuffes Hob Dick Hick With clubs and clouted shoone Shal fil vp Dussin dale with bloode Of slaughtered bodies soone This prophecy was a dreame their captaine Ket crept into a corner but was openly put to death his other brethren were hanged in chaines the rest of meaner sort hearing the pardon proclaimed by an herauld of Armes cast downe their weapons and lifted vp their voices praying to God to preserue King Edward There brake out a new stur in Yorkshier In Yorkeshiere False Prophecies cause of rebellion by false prophecies by a fond misliking of the Kings proceeding But here also the captains that thought to raise a great flame and to set al on fier made but a smoke wherewith they were choked themselues namely a poore man William Ombler and a simple parish clerke Thomas Dale and such like All these ment vnhappily by extraordinary means to turn al the Lawes of God and ordinaunces of Princes topsie-turuie About that time of these rebellions wee had set foorth by the authority of the King to these rebels an Eloquent oration by a great learned man Sir Iohn Cheeke Schoolemaster to the King Sir I. Cheek grauely and pithily dehorting them from such vprores as contrary to Gods word the honour of a King and the safety of the comon-weale which in mine opinion would make any hard heart to melt These former and foolish attemptes in the beginning pernitious and tragicall in the end might haue persuaded our countrymen to haue learned by their fore-fathers to keepe themselues within their tedder compasse of obedience The Raign of Q. Elizabeth But alas our Soueraign Queen Elizabeth hath felt too much of their wilfull disobedience and they tasted somewhat of hir prouoked seuerity Wherefore did Thomas Pearcie Earle of Northūberland Charles Earle of Westmerlande against the Lawes of God and man by forcible meanes set vp Masses burne Bibles and bookes of Communion Why did they rise themselues when they might haue been quiet And raise the people which should haue been taught obedience Let the death of the one and the miserable flight of the other the execution of Parson Plumtree at Duresme and of others hanged and beheaded at Knaues Mire not farre from Yorke be instructions and examples for subiects These and many mo cannot warne vs neither the history of Iohn Story prouidently caught beyond the Seas and trimly shipped into this lande and afterward iustly executed vpon a newe paire of Gallowes euen at this day commonly bearing his name Saunders li. 7. de visibili Monarchia Ann. 1566. neither the terrible end of Iohn Felton who vpon Corpus Christi day at London at the Bishoppes gate published the Declaratory sentence of Pius Quintus Pope making this Realme of England and the Queenes Maiesty a pray and a spoil to our neighbours and to al nations neither the beggerly and lamentable state of Iames Desmond neither of Iohn Desmond bearing himselfe too bould vpon an Agnus Dei and a ring sent from the Pope neither of Nicolas Saunders himself the rebellous preacher to the Irish-men Saunders and the rest in the end taken with a frensie these al while they bend the vttermost of their wittes and of their forces against the Maiesty of our Prince whom the Maiesty of God hath enthronized they al I say haue but knocked their heels against the prick spurned to their owne destruction and to the confusion of that Popish sect By these and manie others neither Campion nor the rest of the Iesuites new Incommers Campion other Iesuites and Inmates in this Realme coulde beware neither yet by them other new cutters and practisers could be warned neither yet to this day the people coulde bee taught or perswaded but that their holy fathers Buls and Decrees Declarations must be obeyed and that his waxe and his lead and his Pontifical presentes consecrated by his execrable authority may preserue exempt them from al daungers touch of our law hereafter from al perill punishment either in hel or in purgatory I am to passe ouer at this time other examples and ordinaunces of other countries adioyning to vs as of Flaunders and Fraunce which wee must differre till another time if God will In the meane time let vs aliena frui insania by the madnes of these men learne to bee wise as many of our predecessors both Princes and learned men of this Vniuersity haue doone and know that the Queenes Maiestie hath waded no farther in these causes than other Kinges of this Land who haue broken the yee before King Stephen perceiuing that Theobald Arch-Bishoppe of Caunterburie brought Popish laws from Rome into Englande by decree of Parliament condemneth them burned them as hurtful to a common weale Iohn Bale cent 2. in ape●●lice as Iohn Sarisbury beareth witnes in his eight book and two twentith chapter of Polycrat King Richard the second also molested with Romish affaires and tyranny of the Pope in Parliament holden at Westminster decreed and enacted that it shoulde bee lawfull for no man for any cause to pleade before the Byshoppe of Rome Polyd. Vir. lib. 20. for excommunication of any English-man by his authoritie and if anie such commaundement came from him it shoulde not bee executed vpon paine of losse of all their gooddes and perpetuall imprisonment and therefore great marueile that any such sentence of excommunication from such a forreiner and vsurper against our gracious Prince shuld in these daies of more knowledge by our countrimen be either receiued or harkned to or feared You dearly beloued I hope wil not and that you may not take an example by old Oxford Studentes who could ne would like of a Bull of Gregory directed against Iohn Wicliffe and therefore are chidden of the Pope that would suffer cockle and darnel of his heresie to grow among pure wheat in the beutifull fieldes of their Vniuersity You may also cal to minde that are ancients the daies of Henry the eight and Edward the sixt and iustifie the thinges to be true which I haue alleadged and much more which might bee said to this purpose to the proofe of this argument of Dauid that whosoeuer laieth hand of the lords annointed shal not be accounted innocent but shal be plagued for it The Lord giue vs grace to haue this doctrine fixed and setled in our heartes and expressed in our liues To whom bee all honour c. 1. SAM 26. 9 And Dauid said to Abishai Destroy him not for who can laie his hande on the Lords annointed and bee guitlesse 10 Moreouer Dauid said As the