Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	david_n	king_n	saul_n	5,115	5	10.1244	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19701	A sermon preached before His Maiestie on Sunday the fifth of August last at Holdenbie by the Bishop of Elie, His Maiesties almoner.	Andrewes, Lancelot, 1555-1626.	1610 (1610)	STC 612.5; ESTC S100201	29,537	79

time they are in Campe and in Armes against a King they are bar'd by this Nolite and are to spare him So saith Dauid in his mourning song for Sauls death He blames there the Philistims as if they had done more then they might in so touching Saul considering hee was a King with holy oyle anointed as if they ought euen in that respect to haue spared him So that this Nolite is a Law of Nations making their persons so sacred as euen in the battell they are to bee forborne and their liues saued Yea if we looke to the wordes next before it is giuen euen to Kings this Touch not The parties were Pharao King of Egypt and the two Abimelechs kings of Gerar and euen they in particular charged Not to touch for Pharao did touch not to will to touch for Abimelech went no further Kings not to touch them none but God to touch them As if it were another law of nations not one King to touch another but by vertue of this Nolite each to spare and to saue the others life And the difference in religion maketh here no let for these being Egyptians and Philistims to whom it was giuen there can bee no greater difference then betweene them and the Patriarchs in the worship of God for all that not to touch them though Which is ad erubescentiam nostram to our shame that heathen men and Idolaters were kept from it by this charge and now I will not say Christians but holy religious men Friers and Priests yea and martyrs forsooth will not be held in by it but they will be touching And last of all this restraint of will and deed it is not in the singular Noli to this or that priuate man it is in the plurall Nolite and so reacheth to whole multitudes Nolite will serue euen people and Countreys to restraine them also I wonder at it It is Gods maner to giue his precepts in the singular Witnesse the whole Law and all the ten Commandements in it How happeneth it the number is here changed Somewhat there is in that He saw multitudes might assay it as well as single men and take libertie to themselues thinking to be priuiledged by their number To make sure he putteth it in a number that encloseth them too For be they many or be they few Nolite will take them in all So neither Subiect nor Alien nor Enemy nor King nor People nor one religion nor other nor one nor many Non reliquit hominem None left none exempt not any to touch them not any to will to touch them For with Nolite God toucheth the heart and so many as God toucheth their hearts will haue idem velle nolle make His will their will wil obey it This is the summe of the Charge Here is the Double Fence I spoke of Touch not By which he raiseth as it were an high wall about them that none may reach ouer to them And then with Nolite diggeth deepe euen in profundum cordis the very depth of the heart casteth a trench there and so they be double ●enced Or you may if you will call them the Cherubims two wings spread ouer His Anointed to protect them Touch not one wing Nolite the other reaching as the Cherubims wings did from one wall to the other couering them from all that none may come any way to doe them hurt And by this we see the full of this Text We see it but we are to feele it also and see whether the Text be whole whether it be well kept and haue taken no hurt The Charge is short ye see a Hemistichion but halfe a verse Touch not mine Anointed foure words only and but six syllables One would thinke it might well be caried away and well be kept But as short as it is we see it is not though For the very Text is touched and broken And I speake not of inferiour touchings that euery tongue is walking and euery penne busie to touch them and their rights which they are to haue and their dueties which they are to doe And if they doe not then I know not what nor themsel●es neither This is too much but I would it were but this Hands haue bene busie of late and that in another more dangerous manner Two fearefull examples wee haue in two great Kings one no very long time since the other very lately made away not so farre from vs but that they may and I trust doe touch vs. What shall I say I would this were the worst Yea I would this were the worst for this hath happened in former times too This Psalme he that indited and set it Dauid he liuing Ishbosheth his neighbour king was slaine vpon his bed The like hath happened then broken it hath beene in former ages But then vpon reuenge or ambition or hope of reward or some other sinister respect neuer vpon conscience and religion till now Nolite tangere was still good Diuinitie till now The Text it selfe neuer touched neuer taken by the throat before and the contradictorie of it giuen in charge Touched they may be Touch them notwithstanding Neuer bookes written to make men willing to Gods Nolite before Baanah hee vpon hope of reward slew Ishbosheth Bigthan vpon reuenge would haue done the like to his liege Lord. Zimri vpon ambition slew his master But Religion came neuer forth with the knife in her hand till now a Kings life was neuer a Sacrifice to expiate sinne before And wil ye but consider the great oddes betwixt those Touchers and these of la●e They euer ere they went about it ca●t how to escape and when they had done it fled and hid themselues as guiltie to themselues of euill they had done These stirre not an inch as if they had done that they might well stand to Those formerly grew euer contrite at their ende detesting the Acte and crying God mercy These now reioyce in it as if by it they had done God a piece of good seruice Then yet it was euer a crime and a grieuous crime and they that did it were generally vpon the first report euer condemned by all men none to defend them Now it is multis laudantibus you know the Booke it findeth many to iustifie nay to praise it immortalitate dignum iudicantibus and thinke them worthy immortalitie for their worthy Act. Yea write they not further P●aeclarè cum rebus humanis ageretur si multi It were a merry world if there would many ●o exercise their fingers to keep them in vre And to Kings themselues Gods Anointed dare they not to say This is salutaris c●gitatio an wholesome meditation for them next their heart to thinke se eâ conditione vi●ere they hue in that case and condition vt non solùm iure that they may not onely be slaine lawfully sed cum laude gloriâ perimi possunt but to the praise and glory of