Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	great_a	king_n	prince_n	9,804	5	5.4951	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05066	A short apologie for Christian souldiours wherein is conteined, how that we ought both to propagate, and also if neede require, to defende by force of armes, the Catholike Church of Christ, against the tyrannie of Antichrist and his adherentes: penned by Stephanus Iunius Brutus, and translated into English by H.P. for the benefite of the resolution of the Church of England, in the defence of the gospel.; Vindiciae contra tyrannos. Part 4. English	Languet, Hubert, 1518-1581.; H. P., fl. 1588.; Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623, attributed name.	1588 (1588)	STC 15207; ESTC S105564	11,591	32

either for feare or of necessitie But peraduenture you wil say it is a faulte for a man to meddle with the affaires of others the olde man Chremes in the Poet shall aunswere Pompon de regim leg 36. Homo sum humani nihil à me alienū puto I am a man therefore I thinke whatsoeuer pertaineth to a man pertaineth to me If it bee obiected which some saye for the cloaking of their vngodlinesse that God hath apointed limits and boundes to euerie nation and that we may not as it were thrust in our sicle into their haruest neither is my counsell to the contrarie that vnder pretence of ayde we should inuade the countrey of an other nation or chalenge their iurisdictiō vnto vs or conuey their haruest into our floures nor as he did who beeing chosen arbiter in a cause Cice. 2. o●… iudged it vnto him selfe but rather that we should cut short any prince inuading the kingdome of Christ any tyrant afflicting his own people any king throwing downe the props and stayes of his common wealth And this wée must performe in such sort hauing respect not to priuate commoditie but to publike societie for séeing that iustice doeth wholy concerne others and not our selues and iniustice our selues and not others wee shall then deale iustly when we haue a speciall care of the good and prosperitie of others Finally if a prince doe violently breake the bonds of pietie and iustice an other prince may iustly and lawfully excéede his owne limittes not to inuade the others but to force him to be content with his owne If a prince vse tyrannie towards his people we ought to ayde no lesse than if his subiectes shoulde raise sedition against him and we must bee the more readier to do it because the wickednesse is more daungerous of many then of one If Porsenna reduce proude Tarquinius to Rome againe much more iustly may Constantine be sent for by the people and Senate of Rome to expell Maxentius a tyrant out of the citie If the prouerbe say Homo homini lupus that one is as a wolfe to an other in crueltie why may not one man as the same prouerbe hath be Deus a God to another for ayde and defence They did in olde time account of Hercules as of a God because he did vanquish and pull downe Procrustes and Busyris and other tyrantes which were verie plagues of mankinde Cicero 2. offic and monsters of the whole world So was the Empire of Rome as long as it continued a frée Empire it was estéemed as a common defence of the whole worlde against the mischiefe of tyrants because the Senate of Rome was a refuge to kings to people and nations in their calamities So Constantine being sent for of the Romains against Maxentius the tyrant the Captaine of his armie beeing God himselfe whose expedition and preparation the whole Church did commende when as notwithstanding Maxentius had the same authoritie in the West which Constantine had in the East Likewise Charles the great made warre against the Longobardians being stirred vp thereūto by the princes of Italie when as notwithstanding the kingdom of Longobardia was already established and Charles could chalenge no right or title which he had in them Likewise also when Charles the balde so called king of Fraunce had tyrannously put to death Lambert and Iamaetius gouernours of the countie which lieth betweene the riuers of Sequana and Ligeris and that the nobles of Fraunce did flie to Lewes king of the Germains Charles his brother to craue ayde against Charles and his wicked mother Iudith Lodouicke heard them most willingly in an honorable assemblie of the princes of Germanie by whose cōmon consent it was decreed that for the restoring of those which were banished by Caluus there should be open warre proclaimed against him To conclude as there haue béene tyrants some in all places so there are examples in all historiographers of princes which haue both resisted the tyrants and defended the people The which examples princes in these dayes ought to imitate that they be not coūted tyrants themselues against those which deale tyrannously with their people with their bodies with their souls with the cōmon wealth with the church of Christ To cōclude all in one worde pietie commaundeth vs to defende the lawe of God and the Church iustice commaundeth vs to restraine tyrants and those which ouerthrowe the common wealth charitie commandeth vs to helpe the oppressed such as stande in néede therefore they which doe it not take away pietie extinguish iustice and make no account of charitie FINIS

in the sight of God to deliuer their soules from the slauerie of Sathan to place them in the cleare light of the Gospel and these so many examples of godly Princes may be vnto vs instéede of a lawe But nowe let vs here what God by the mouth of his Prophets doth denounce against those which either do not promote the instauration of his church or make no account of the great affliction thereof The Gadits and the Rubenites and the halfe tribe of Manasses do demaunde of Moses Num. 32. Iosu 4.7.12 Deut. 3. that hée would giue vnto them and their family their portion on this side of Iordan and Moses gaue it them but vpon this condition that they should not onely helpe their brethren the Israelites in obteining of the lande of Chanaan but also because they had first receiued their portion they should go before them and place them selues in the first ray but if they would not then he would curse them and compare them vnto those which were iudged rebels at Cadesbarnea For saith he shall your brethren make warre and shall you lye at peace nay rather ye shall come ouer Iordane neither shall you go backe to your children before the Lord hath driuen out his enemies before his face and haue giuen rest vnto your brethren as vnto you then shall ye be founde innocent before the Lord and before Israel and those to whome the Lord hath giuen such a benefite as to haue their portion first those he wil laye great punishment vpon vnlesse they helpe their brethren vnlesse they be partakers of their labours and go before them into the land of Chanaan Likewise when the men of Nepthali and the men of Zabulon Debora being their Captain did take armes against Iaben Iud. 5. being a tyraunt and the tribe of Ruben did sport and delight him selfe with his pipe among the heards of cattle which should haue béene foremost and first haue armed him selfe Galead thought him selfe safe the riuer béeing betwéene him and his enemies Dan boasted that he was master of the sea Asher put his trust in the ruggednesse of the rocke the spirit of the Lord speaking by the mouth of the Prophetesse condemned them all curse ye Meroz saith the Angel of the Lord curse the inhabitantes thereof because they came not to help the Lord against the mightie Iael the wife of Heber the Kenite shall bee blessed aboue other women blessed shall she be aboue women dwelling in Tents Notably it is saide of Vrias vnto Dauid the Arcke of Israel and Iuda dwell in tents and my Lord Ioab 2. Sam. 11. and the seruants of my Lord abide in the open fields and shall I then goe into my house to eate and drinke and companie with my wife by thy life and by the life of thy soule I will not do this thing Most wicked is that of the people of Israel which taking their ease in Sion trusting in the mountaines of Samaria lye vppon beds of Iuorie Amos. 6. and stretch them selues vpon their beddes and eate the lambes of the flocke and calues out of the stall they sing to the sound of the viole they drinke wine in bowls and anoynte them selues with the chiefe oyntments but no man is sorrie for the affliction of Ioseph Therfore the Lord God hath sworne I abhorre the excellencie of Iacob and hate his palaces I will deliuer vp the citie with all that is therein therefore nowe shall they goe captiue with the first that goe captiue ●ud 8.12 Most wickedly did the Ephraimites which did not only reioyce with Gedon and Iepthe hauing gotten the victorie but also did enuie them and when they were in daungers did forsake them Wickedly did the Israelites which cried out to Dauid when he had the victorie behold we are thy bones and thy flesh which before when he was driuen into narrow streights said we haue no part with Dauid ● Sam. 5. nor in the sonne of Ishaie Wickedly do all those which being Christians only in shewe and profession are content to bee present at the spirituall banket but refuse to taste of the cuppe of bitternesse together with their brethren which content to séeke for their saluation in the church not withstanding they haue no regarde of the safetie and welfare either of the Church or of the members thereof And farther also they are content to acknowledge one God for their father one Christ for their redéemer one holy ghost for their sanctifier and preseruer one house and familie of the faithfull one misticall bodie in Iesus Christ neuerthelesse they do not bring their ayde vnto Christ being afflicted in his members nor sende their succour to their poore brethrē in their extremities This vngodlinesse is great and what punishment is necessarie for such as offende in this point Num. 32. Moses compareth those which forsake their brethren in their daungers to those rebels of Cade●barnea whereof not one entred into the lande of Chanaan according to the coūsell of God And let those men séeke for no place in the heauenly Chanaan which are not desirous to succour Christ him selfe béeing both miserably afflicted and also slaine againe euerie day almost a thousand times Christ him selfe vtterly codemned those which did not receiue him when hée was a straunger which did not cherish him when he was colde and did not clothe him when he was naked which did not succour him when he was poore and lastly which did not endeuour to set him frée when he was a captiue Therefore those cannot thinke but that eternall fire is prepared for them which euery day both sée heare these things with their eyes and eares and are not moued so that we may say iustly it wil be easier for any Infidell at the day of iudgement then for them For let vs reason thus did the Iewes only crucifie Christ and the Scribes and Pharisies Did the Ethniks only persecute Christ and the Turkes and certaine Christians in his members The Iewes did beléeue and professe that he was a deceiuer the Ethnickes that he was an euill person the Turkes that he was an infidell all other that he was an heretick And therfore if we respect their minde and intent whereby al offences are to be measured they persecuting those whome they thought to be wicked impious and vngodly it doth appeare that in the proper sense they did not slay Christ the sonne of God August in Psalm 82. Ambro. li. ● de Offic. Gratian. in decretis But those do truely persecute Christ and those do trulie slaye him which willingly suffer him to be afflicted in his members whome they surely know and beléeue to be the sonne of God the Messias and Sauiour of the world Finally he that doth not deliuer a man from daunger when it lieth in his power to doe it he is guiltie of his death as much as he which murthered him Quia enim noluit opē ferre voluit occidi for because he would

not helpe him he would haue him slaine in such crimes the will is specially to be respected But the offence of Christian Princes which do not helpe the afflicted in the cause of religion is the greater by howe much the nūber is greater which are slaine and by howe much the matter is more heynous to kill a brother than to kill an other to slay a good man than to slay a théefe to slay an innocent man then to slay an hereticke to slay by deceit than to slay by ignorance But concerning those which send not their ayde to the afflicted by tyrants or set not to their helping hand with those which take vpon them the defence of the commō wealth let vs also dispute what may be determined The league betwéene them is not so streight as the other nor the manner of aiding so precisely commaunded when as the cause of the Church is not handled which is one among all and which being one is vniuersally committed to all but the cause of the common wealth is decided which is one in one countrey and another in an other which is to be defended by the men power of hir owne countrey But saith Christ the Iewe is not onely neighbour to the Iewe but to the Samaritane also and to euery man and we ought to loue our neighbours euen as our selues Therefore it is not onely the dutie of a Iewe to deliuer a Iewe his owne countrey man but also to deliuer euerie straunger if he will fulfill his dutie out of the hande of his enemy Neither let any man dispute whether it be lawfull to defende an other when as he iudgeth it lawfull to defend himselfe Nay rather it is more lawfull for he is prouoked to the defence of him selfe either by anger or by reuenge or by some other perturbation of his minde so that in defending of him selfe he doth many times go farther than he ought to do but in aiding of his neighbour it is onely charitie that moueth him and in this aide and assistance the most immoderate man that is can easely obserue a meane Here in this point wee may learne of the very Ethnicks thē selues what nature and common societie requireth of vs. Cicero li. 1● Offic. ca. 3 ● For as Cicero saith because the nature of all men is one nature herselfe doth prescribe thus much vnto vs that one man should helpe an other whatsoeuer he bee euen for this onely cause because he is a man if not then take away from vs all societie all fellowship among men So that as there be two foundations of iustice the one that we hurte no man the other that we doe good to all so there is also two kindes of iniustice the one is to offer iniurie the other not to helpe him that is iniuried For he which dealeth iniustly with any mā either being moued thereunto by anger or prouoked by some other perturbation he doeth as it were violently laye his cruell handes vpon his brother and hee also which doth not defende him if he can is in as great a faulte as if he should forsake his parents his friends or his coūtrey So that which the one doth he doth it being moued with anger which continueth but a little space but that which the other doeth he doeth it of an euill minde which is a perpetuall tyrant within him and the sudden furie of the one may easely be excused but the determinate counsell of the other is no waye to be tolerated But peraduenture thou wilt say I doubt least I should by ayding the one offer iniurie to the other nay rather thou goest about to couer thy vniustice vnder the couering of iustice for if thou looke well into thy selfe thou shalt finde that it is not iustice but some other trifling cause which doeth diswade thée from doing thy dutie For either thou wilt not purchase euill wil or susteine the labour or beare the charges or els thou art many times so deteined either with thine owne busines and affaires or by sloth by negligence by sluggishnesse that many times thou sufferest him to be forsaken whom thou shouldest haue preserued And so long as thou doest pretende thine owne businesse because thou wouldest not séeme to iniurie an other thou fallest into the other kinde of iniustice for thou doest breake the cōmon societie because thou doest not spende any of thy study of thy labour of thy riches in defence of it These things haue the very Heathen Philosophers done onely by the rule of policie which many Christians sée not being ruled by the rule of Christianitie Hereof riseth the lawe among the Romains Diod. Sic lib. 2. ca. 2. that if a mans neighbour séeing him cruelly heating his seruant do not séeke to appease him hee is condemned by that lawe Hereof riseth the lawe among the Aegyptians that if one man found an other in the hands of théeues and did not deliuer him when he might he was condemned to die if he did deliuer him and yet brought not the théefe before the Magistrate he was beaten with whippes and commanded to fast thrée dayes If these things were so in priuate men refusing their ayde more lawful it is and requisite in godly princes to sende their helpe not to defende a seruant from his cruel master or a child from his angrie father but a whole kingdome against a tyrant a whole countrey against the furie of one priuate man and an oppressed people against him which is neuerthelesse a common enemy and a commō plague So that if he neglecte to doe it doeth he not deserue not onely as the other did the punishment of a théefe but rather some tormente inuented for such tyrants Thucy li. 1. Herupon speaketh Thucydides that they are not onely tyrants which bring mē into seruitude but those much rather are tyrantes which haue no regarde to represse the cruelty of tyrants and especially those which would bee called the defence of Gréece and of their countrey but refuse to ayde their countrey when it is oppressed these men be tyrants For as they do violently gette such gouernment so they are compelled to vse violence in kéeping of it because as Tyberius was wont to say Lupum auribus tenent they holde a wolfe by the eares which they can not holde without violence neither let goe without daunger Therefore to extinguish one faulte by an other they heape vp many together and they are constrained to doe other men iniurie least they should séeme to be iniurious to thē selues But that prince which standeth idlely by and beholdeth the wickednes of a tyrāt and the slaughter of the innocent taking pleasure in it as it were in a schoole of fence is worse then the tyrant him selfe by howe much he which setteth the fencers together is worse than the one that slayeth the other and by howe much his offence is more heynous which killeth a man for his pleasure than his which killed him in his owne defence