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	soul_n	speak_v	7,704	5	5.1201	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60324	The Catholick cause, or, The horrid practice of murdering kings, justified, and commended by the Pope in a speech to his cardinals, upon the barbarous assassination of Henry the Third of France, who was stabb'd by Jaques Clement, a Dominican Fryar : the true copy of which speech, both in Latin, and also faithfully rendred into English, you have in the following pages.; De Henrici Tertii morte sermo. English & Latin	Sixtus V, Pope, 1520-1590.; Clemens non Papa, Jacobus, ca. 1510-ca. 1555.	1678 (1678)	Wing S3931; ESTC R21677	10,825	47

nothing that might have turned to her Danger and Destruction This man a Fryar and therefore hated and most suspected having also a Knife prepared for that purpose not in a Scabbard which might have made his excuse probable but naked and concealed in his Sleeve which if it had been found about him he would questionless have been put to death immediately All these are such clear Arguments of the particular Providence of God that they cannot be denyed neither could it otherwise be but that God blinded the Eyes of the Enemy that they could not see nor know him For as we have said before although some do absurdly ascribe this unto Fortune or Chance yet none can refer the whole matter to no other cause but the will and holy purpose of God And indeed I could not believe this to have been done otherwise unless I should captive or submit my understanding to the obedience of Christ who determined by these miraculous means to deliver and set at liberty the City of Paris which as we have heard was in great danger and extremity and to punish the notorious sins of that King and to deprive him of this life by such an unhappy and infamous kind of death and we truly not without great inward grief have oft-times foretold that as he was the last of his name and family so was he like to have and make some strange and shameful end of his life And that I have several times said this thing not only the Cardinals Joiosa Lenocortius and Parisiensis but also the Orator at that time here resident can sufficiently testifie For we mean not to call the dead to attest our words but the living some whereof at this very present do yet well remember them But whatsoever we have been forc't to speak against this unfortunate King we would by no means have it thought to be intended against the noble Realm of France which we shall embrace and foster hereafter as we have hitherto always done with all Fatherly love honour and affection This therefore which we with grief have spoken concerns the Kings person only whose unhappy and unlucky end deprives him also of those honourable Offices and Respects which this holy Seat the tender Mother of all Faithful but especially of Christian Princes is wont to pay to Emperours and Kings which we most willingly would likewise have bestowed on him if the holy Scriptures in this case had not altogether forbidden it There is saith St. John a Sin unto Death I say not that any should pray for it which may be understood either of the Sin it self as if he should say for that Sin or for the remission of that Sin I will that none should pray because it is not pardonable Or else which comes to the same sence for that Man who committeth such a Sin unto Death I say not that any should pray for of which Sin our Saviour himself has spoken in St. Matthew saying That he that sinneth against the Holy Ghost shall not be forgiven neither in this World nor in the World to come where he setteth down three sorts or kinds of Sins to wit against the Father against the Son and against the Holy Ghost and that the two first are less heinous and pardonable but that the third is altogether unpardonable All which difference proceedeth from the distinction of the attributes as the Schools teach us out of the holy Scriptures which severally are appropriated to every several person of the holy Trinity For although as the Essence of all the three Persons is but one so also is their Power Wisdom and Goodness as we have learned out of S. Athanasius his Creed when he says The Father Almighty the Son Almighty and the Holy Ghost Almighty yet by attribution Power is ascribed unto the Father Wisdom unto the Son and Love unto the Holy Ghost whereof every several as they are termed Attributes are so proper unto every several person that they cannot be attributed and referred unto any other By the Contraries of which Attributes we come to discern the distinction and greatness of sin The Contrary to Power which is attributed to the Father is weakness or infirmity and therefore that which we do amiss through infirmity or weakness of Nature is said to be committed against the Father the opposite unto Wisdom is Ignorance through which when any Man sinneth he is said to sin against the Son and therefore what we commit through natural infirmity or ignorance is more easily forgiven us The third Attribute which is the Holy Ghost's is Love and hath for its contrary ingratitude a Vice most detestable and odious which causeth Men not to acknowledge the Love of God and his benefits bestowed upon them but to forget despise yea and to hate them and from hence at last it comes to pass that they prove obstinate and impenitent And thus to sin against God is far more dangerous and dreadful than if it were done either through Ignorance or Natural Infirmity and therefore it is termed a sin against the Holy Ghost and because such Sins are seldom and hardly and not without great abundance of grace pardoned in some sort they are said to be unpardonable Whereas final impenitence only is really and simply unpardonable For whatsoever is done amiss in this life although it be against the Holy Ghost yet by repentance it may be wipt out or done away before we dye but they that persevere therein till death are excluded from all grace and mercy hereafter And therefore for such Sins or Sinners the Apostle hath forbidden to pray after their decease Now therefore because we understand not without great grief that the aforesaid King departed this life without repentance or impenitent to wit in the communion and fellowship of Hereticks for all his Army was made up almost of none other but of such men and that by his last Will he commended and made over his Crown and Kingdom to the Succession of Navar long since declared an Heretick and Excommunicated as also in his extremity and now ready to yield up the Ghost desired of him and such as he was then standing by that they would revenge his death upon those whom he judged to be the cause thereof For these and such-like manifest Tokens of his impenitency we have decreed not to solemnize his death with Funerals not that we presume any thing by these concerning Gods secret Judgment against him or his Mercies towards him who could according to his good pleasure convert and turn his Heart even when his Soul was leaving the Body and deal mercifully with him but this we have spoken being thereunto moved by these external signs and tokens God grant that all being admonished and warned by this fearful example of Heavenly Justice may repent and amend and that it may further please him to continue and accomplish that which he hath thus mercifully begun for us as we firmly hope he will to the end we may give everlasting thanks to him that hath delivered his Church from such great and imminent dangers When his Holiness had thus ended his Speech he brake up the Consistory and dismist them with his Benediction THIS Speech is taken from that Printed at Paris in the Year 1589. the Year of the Kings Death by Nicholas Niuelle and Rollin Tierry and set forth with approbation of three Doctors of the faculty of Paris as followeth Nous soubsignez Docteurs en Theologi●●de la faculté de Paris certifions avoir confere ceste Harangue pronouncee par sa sainctete avec l' exemplaire Latin envoye de Rome avoir trouve conforme l' un à l' autre BOVCHER DECREIL ANCELIN FINIS

Amor quorum singula eo modo quo attributa dicuntur ita sunt propria cujusque personae ut in aliam referri non queant ex quorum Attributorum contrariis distinctionem gravitatem peccatorum dignoscimus Contrarium Potentiae quae attribuitur Patri est Infirmitas ut proinde id quod ex infirmitate seu naturae nostrae imbecillitate committimus dicatur committi in Patrem Oppositum Sapientiae est Ignorantia ex qua cum quis peccat dicitur peccare in filium ita ut ea quae vel ex humana infirmitate vel ignoratione peccamus facilius nobis condonari soleant Tertium autem Attributum quod est Spiritus Sancti nempe Amor habet pro contrario Ingratitudinem vitium maxime odibile unde venit ut homo non agnoscat Dei erga ipsum dilectionem aut beneficia sed obliviscatur contemnat ac odio etiam habeat Ex quo tandem fit ut-obstinatus reddatur atque impoenitens atque his modis multo gravius periculosius peccatur in Deum quam ex ignorantia aut imbecillitate proinde hujusmodi vocantur peccata in Spiritum Sanctum Et quia rarius ac difficilius non nisi abundantiori gratia condonantur dicuntur irremissibilia quodammodo cum tamen sola impoenitentia sit omnino simpliciter irremissibilis quicquid enim in vita committitur licet contra Spiritum sanctum potest per paenitentiam deleri ante mortem Sed qui perseverat usque ad mortem nullum locum relinquit gratiae ac misericordiae atque pro tali peccato seu pro homine sic peccante noluit Apostolus ut post mortem oraremus Jam ergo quia magno nostro dolore intelligimus praedictum Regem ex hac vita sine poenitentia seu impoenitentem excessisse nimirum in consortio haereticorum ex talibus enim hominibus confecerat exercitum suum quod commendaver at moriens regnum in successione Navarrae declarato haeretico excommunicato necnon in extremis ac in ultimo fere vitae spiritu ab eodem similibus circumstantibus petierit ut vindictam sumerent de iis quos ipse judicabat fuisse causas mortis suae Propter haec similia manifesta impoenitentiae indicia decrevimus pro ipso non esse celebrandas exe quias non quod praesumamus quidquam ex hoc de occultis erga ipsum Dei judiciis aut misericordiis qui poterat secundum beneplacitum suum in ipso exitu animae suae convertere cor ejus misericorditer cum illo agere sed ista locuti sumus secundum ēa quae nobis exterius patent Faxit benignissimus Salvator noster ut reliqui hoc horrendo justitiae supernae exemplo admoniti in viam salutis redeant quod misericorditer hoc modo coepit benigne prosequatur ac perficiat sicut eum facturum speramus ut de erepta Ecclesia de tantis malis periculis perennes illi gratias agamus In quam sententiam cum dixisset Pontifex dimisit Consistorium cum benedictione An Oration of Pope Sixtus the Fifth upon the death of King Hen. the Third in Rome in the full Assembly of the Cardinals COnsidering oftentimes and seriously with my self and applying the utmost of my understanding unto these things which now of late by the Will of God are come to pass I think I may fitly use the words of the Prophet Abbakuk saying I have wrought a Work in your days which no Man will believe when it shall be told him Abbak 1. v. 5. The French King is slain by the hands of a Fryar For unto this it may truly be compar'd though the Prophet spake of another thing namely of the Incarnation of our Lord which exceedeth all other Wonders and Miracles As also the Apostle S. Paul referreth the same words unto the Resurrection of Christ Acts 13. v. 41. When the Prophet says a work he means not by it some common or ordinary thing but a rare and notable matter and worthy to be remembred as that of the Creation of the World The Heavens are the works of thy hands and again He rested the seventh day from all the works which he had made When he saith I have wrought with these words the Scripture is wont to express things not to come to pass casually by Fortune or Accident but things falling out by the determined Counsel Will Providence and Ordinance of God As our Saviour says The works that I do shall ye do also and greater works than these Joh. 14. v. 12. and many more in holy Writ to the like purpose Now that he says that it is done in times past herein he follows the use and manner of the other Prophets who for the certainty of the event are wont to predict things to come as if they were past already for as the Philosophers say Things past are of necessity things present of being and things to come only of possibility So do they speak For which certainty the Prophet Esay long before prophecying of the death of Christ hath thus spoken He was led as a Sheep to the slaughter and like a Lamb dumb before his Shearer so opened he not his mouth c. as it is likewise repeated Act. chap. 8. And this of which we are now speaking and which has hapned in these our days is a very famous memorable and well-nigh incredible thing not done or accomplished without the particular providence and disposition of the Almighty A Fryar has kill'd a King not a painted one in Paper nor pictur'd out upon a Wall But the French King in the middle of his Armies encompass'd round about with his Guard and Souldiers which truly is such an Act and done in such a manner that none will believe when it shall be told them and perhaps our Posterity after us will account and esteem it but a Fable That the King is dead or else slain it is easily to be believed but that he is kill'd and taken away in such sort is hardly credible even as we presently assent that Christ is born of a Woman but if we further add of a Virgin-woman then according to human reason we cannot assent unto it and so we can readily believe that Christ died but that he rose from the dead to life again this to Man's natural understanding is imposible and therefore incredible because there is no return from a privation to an habit That one is awakened again out of a sleep extasie or a swound because it is not against Nature we naturally believe it but to be risen again from the dead it seemed so incredible a thing to Nature that St. Paul disputing with the Athenian Philosophers about this very Point was disgusted for it and accused to be a setter forth of new or strange Gods and some as S. Luke reports mocked him others said We will hear thee again of this matteer Of such things therefore which befall not according to the Laws of

Nature and the ordinary Course thereof speaketh the Prophet viz. that none shall believe it when it shall be told them But we give credit unto it whilst we consider the omnipotency of God and by submitting our own understandings to the obedience of Faith and the Commands of our Saviour Christ and by these means what was incredible before by Nature becometh credible by Faith We therefore that as meer Men cannot believe Christ to be born of a Virgin when this is further added that it was wrought supernaturally by the operation of the Holy Ghost then we truly assent to it and faithfully believe it So likewise when it is said that Christ is risen again from the dead naturally we believe it not but when it is affirmed that this was done by the Power of the Divine Nature which was in him then we readily and without any kind of doubting believe it In the same manner though to natural Reason and human Capacity it may seem a thing incredible or altogether improbable that such a mighty King should be murder'd in the midst of his Army environ'd round with his Guards and Souldiers by a poor simple weak Religionist or Fryar Yet considering on the other side the great and grievous sins of this King and the special Providence of the Almighty herein and by what a strange and wonderful way he hath accomplished his most just Will and Judgment against him then we fully and most firmly believe it and therefore this great and miraculous work we are to ascribe to a particular Providence of God only not as those that erroneously referr all things unto some ordinary Causes or unto Fortune or such-like accidentary Events but as those who more nearly observing and looking into the Course of the whole matter do easily see that there were many things intervening in it which could not have been brought to pass and dispatched without the special help of God And truly the state of Kings and Kingdoms and all other such rare and weighty Affairs should not be thought to be Governed of God rashly and unadvisedly there are some Instances in holy Writ of this nature and none of them can be referred unto any other cause but God only but yet there is none wherein the coelestial operation more appeareth than in this whereof we are now aspeaking We read in the first Book of Macchabees ch 6. how Eleazar run himself upon a certain Death to kill the King that was an Enemy and a Persecutor of the People and Children of God For in the Battel espying an Elephant higher and more stately than the rest whereon It was like the King rode with a swift pace casting himself into the midst of his Enemies Troops here and there making his way by force he came to the Beast at last and went under her and thrust his Sword into her Belly and slew her who falling with the great weight of her Body press'd him to death and kill'd him out of hand Here in this Instance we may see something not unlike to ours viz. as to zeal valiantness of mind and the issue of the Enterprise but in the rest there is no Comparison to be made Eleazar was a Souldier exercised in Weapons and trained up in Wars set in Battel emboldned with courage and inflamed withrage and anger This a Fryar not inured to fighting and so abhorring blood by the Order of his Profession that perhaps he could not abide the cutting of a Vein He knew the kind of his Death as also the place of his Burial namely that he should be Entombed under the fall of the Beast and so buried in the midst of his triumph and victory This Man lookt for a certain death and expected nothing but unknown and most cruel torments and did not doubt before but that he should want a Grave to rest within But there be many other things wherein these two Instances can suffer no comparison The famous History of the holy Woman Judith is sufficiently known who determined with her self God no doubt immediately moving her to it that she might deliver the City and the People of God to murder Holophernes the General and chief Commander of the Enemies Forces which she most effectually accomplished Wherein although appear many and most manifest signs of Heavenly direction yet far greater Arguments of Gods Providence are to be seen in killing of this King and the delivering of the City of Paris far more difficult and harder to be brought to pass than was the Enterprise of Judith For this holy Woman discovered her intention to some of the Governours of the City and passed thorow in sight and presence of the Elders and Princes of that place and by that means was not subject unto their examination and searching which is always us'd so strictly in time of Siege and War that a Fly can hardly without examination escape them She being come to the Enemy through whose Company and Watches she was to go and oftentimes searched and examined being a Woman and carrying no Letters nor Weapons about her from whence any suspicion might arise and with all yielding reasons of her coming thither and abandoning her Relatives was easily discharged and not only upon the forementioned causes but also for her Sex and exquisite beauty being brought before this lewd and unchast Prince she might perform that which she had determined before This is Judith scase But this religious man undertook and perform'd a matter of greater weight encompassed with so many Impediments Difficulties and Dangers that no subtilty of Man no Humane Policy nor any Worldly Wisdom but only the clear and visible Providence of God and his special Aid could bring it to pass First Letters commendatory were to be procur'd of the contrary party then was he constrained to go thorow that Gate of the City that led to the Enemies Camp the which without doubt was so narrowly kept and watched in the extremity of that Siege that every triflle bred suspicion and none were suffered to go forth without narrow searching before touching their Letters Messages Business and Affairs they had But he a wonderful thing passed through the Watch unexamined yea with Letters credential unto the Enemy which if they had been intercepted by the Citizens without any delay and further tryal he should have been executed presently And therefore this is a manifest Argument of Gods Providence But this is a far greater Miracle that he without searching went also through the Enemies Camp by divers Watches and sentinels and which is more through the Kings Guard du Corps and finally through the whole Army which was made up mostly of Hereticks he being a Religious Man and clade in the Habit of his order which was so odious a Garb to those men that they either killed or severely treated all those Fryars whom they found in those places which not long before they had taken about Paris Judith was a Woman and nothing odious yet examined often she carried