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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	king_n	year_n	13,736	5	5.1327	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01869	A rumor of warres among the times and signes of peace A sermon preached at Hamsted, in Middlesex, the 6. of September 1608. By William Bailey.	Bailey, William, of Stapleford Abbat, Essex.	1608 (1608)	STC 1201; ESTC S117269	13,582	57

betweene the fauourable assisting presence of God and the outward and visible token thereof The Arke was there and the Priests were there and a Verse 7. wo vnto vs said the Philistims God is come into the Hoste and yet the Lord was not there Templum Domini Templum Domini the temple of the Lord the temple of the Lord say the Iewes in the 7. of Ieremie the 4. verse This is the Temple of the Lord as if all had beene well and so sure that the Lord could not haue beene displeased with them so long as the Temple stood among them This Leauen of the Iewes is falne vnhappily into the Iumpe of the Gentiles and the k Rom. 11.17.21 wilde Oliue tree that is graft in hath drunke of the vnsauorie licour of the naturall branches that were broken off It is good that wee say Lord Lord yet not a Math. 7.21 euery one that saith Lord Lord shall enter into the Kingdome of Heauen It may prooue a good beginning to confesse with the mouth but b Rom. 10.9 thou canst not be saued vnlesse also thou beleeue with thy heart Dauid in the presence of Saul calleth Goliah c 1. Sam. 17.36 an vncircumcised Philistin and yet Sauls estate was as wretched and desperate though circumcised so true it is that Paul speaketh Galatians 6.15 neither circumcision auaileth any thing nor vncircumcision but a new creature Wee haue the word of God as it were the Arke of his Couenant the Preachers also of this blessed word the leuites and the Priests We haue the Sacraments of God the Seales of this Couenant and the Pleadges of his reconciliation and peace towardes vs and yet notwithstanding all this the Lord God may haue a controuersie with vs and wee may bee farre from peace Thus haue we made inquiry and thus haue we found it out it is the doctrine of the ancient euen of the b Dan. 7.9 Ancient of daies as Daniell speaketh Let vs weigh it well and search out the causes for that in a time of peace when the precious word of GOD and the holy Sacraments of GOD which are the flagges as it were and Ensignes of his loue and kindenes toward vs that there should be iarres I say and contentions rumours of warres this is strange in deed and it concerns vs very much to vnderstand it This Text aimes at this marke will guide vs to this knowledge let vs girde vp the loynes of our mindes and take our staues in our hands obserue her foote-steppes and follow after her There is no peace saieth the Lord. c. This Prophet began to prophesie vnder the reigne of Vzziah or Azariah King of Iudah who as wee read in 2. Kings 15. cap. 5. verse was suddenly smitten with a leprosie for vsurping the Priests office He prophesied vnder foure Kings so wee finde in the first Chapter of this booke and other Stories of the Church doe tell vs that hee died vnder the fift not a naturall but a bitter and violent death being by the bloudy commaund of Manasses sawne in sunder with a woodden Saw after hee had prophesied vnto the people of the Iewes g Vnder Iotham 16. and vnder Ahaz 16. vnder Hezechiah 29. these numbers make 61. how many yeares he prophesied vnder Azariah the Scriptures tell vs not of his labours vnder Manasses they are vtterly silent threescore years and more His birth was noble the Sonne of Amos Brother as it is probale of King Amazias his eloquence admirable in a high and loftie phrase of speech as hee that can reade him in the originall may easily perceiue and hence it is saith Hierome t Prolog in Isaiam vt prae caeteris florem sermonis eius translatio non potuerit conseruare that the translation could not reteine the grace of the words of this Prophets discourse There is not one among the Prophets of the old Testament that speaketh so euidently and pleinely of the Mosstah and his sufferings as this one doth so that indeede as the same father saith Non tam Propheta dicendus sit quam Euangelista hee may rather bee named an Euangilist then a Prophet for hee many hundreth yeares before CHRISTS Incarnation so clearely laied downe the whole mysterie of Christ and our redemption vt non putes de futuro vaticinari sed de praeteritis historiam texere that hee seemed rather to haue published an history vnto the world of things past then to haue prophesied of things to come The prophesies conteined in this booke may not vnfitly bee distributed into these two kinds legall and euangelicall the legall prophesies are such as are denounced against the Iewes or against the enemies of the Iews Against the Iewes many afflictions for their rebellion namely bondage and captiuitie vnder the Babilonians Against the enemies of the Iewes dissipation and perpetuall destruction The Euangelicall Prophesies consist partlie of their deliuerie from that Babilonian captiuity partly of the election counsel and gratious couenaunt of GOD of the sufferings of Christ and his glory of the preaching of the Gospel and the calling of the Gentiles This verse which I haue read vnto you is part of a legal Prophesie denouncing a heauy iudgement against al wicked persons as well Iewes as Babilonians and Gentiles of what estate or condition soeuer I will not stand in many words to declare the coherence of this verse with the former Breifly thus much I will teach of that point It is the conclusion of one entire Sermon of this Prophet continued from the beginning of the 44. cap. hetherto the generall subiect whereof is the reuersion or returne of the Iewes out of the captiuity of Babilon These words the Prophet vseth as a forcing argument to that purpose namelie to perswade the people to depart from thence with speede exite á Babilonia fugite á Chaldaeis goe out of Babell flie from the Chaldeans saith Isaiah in the twentie verse of this Chapter Nowe in as much as by that bodelie captiuitie is signified there spirituall seruitude and bondage vnder sinne therefore the Prophet with their departure from that would also and principallie intimate their flight from this namely from sinne and from the companions or rather slaues of sinne This the Prophet Ieremie in his 51. Chap. and 6. verse deliuereth more plainely Flee out of the middest of Babel and deliuer euery man his soule be not destroied in her iniquity Thus much of the words as they haue their dependance of the matter that goeth before now wee wil consider of them absolutely without relation and as they are in themselues There is no peace c. This Text hath the vertue and full force of a Syllogisme for howsoeuer the parts of the Syllogisme stand not here distinguished yet are they necessarily included and the arguments that make for the deduction of a sound conclusion out of the Premisses plainely expressed For the better explanation of this you must conceiue the

voide of Religion and spoiled of the grace of God if thou haue made a couenant with vanity and smitten hands with iniquitie thou knowst thou hast no peace for thou hast a witnesse within thy brest the will not lie oh te miserum saith Seneca si hunc contemnis testem miserable and wretched art thou if thou contemne this witnesse thy gnawing and barking conscience that shall tell thee there is no peace It was a right worthie and excellent conceipt of him Bucholcer that intitled this conscience a practical Syllogisme the Maiar proposition whereof is the law of God the Minor and the conclusion the application of the Thesis ad hypothesin that is to say of that law vnto a mans owne particular person approuing good and condemning euill As for example the Prophet Dauid in his conscience reasoned thus Fornicatours and adulterers God will iudge for it is written thou shalt not commit adulterie there 's the law and that makes the Proposition But I am an Adulterer therefore GOD will iudge mee here 's the application of that law vnto his owne person and that makes vppe the rest of the Syllogisme But thou wilt say if this bee so and if this kinde of reasoning which no man is freed from bee the cause of horrour and disquietnesse of minde What peace can there bee to any man liuing seeing euery man is sinfull and what peace could Dauid haue in heart more then Caine or Iudas if his conscience concluded such bitter things against him I answere with that of Paul Col. 2.14 that the hand writing of ordinances that is contrarie vnto vs which is the conclusion of an euill conscience Christ Iesus hath taken it out of the waie and fastened it vpon his Crosse The lawe therefore remaineth still for CHRIST k Math. 5.17 came not to destroie the law but to fulfill it And it serueth to the humbling of mans soule that hee may acknowledge his insufficiencie while hee compareth his owne weakenesse and imperfection with the strength perfection which the law requireth but that Chirographum or hand writing that indenteth iudgements punishments against the sons of men which I call the particular application of an euill conscience the precious bloud of Christ Iesus hath defaced it and blotted it out So that the lawe may say Hee that sinneth shall die the death yea and the deare Childe of GOD may assume and answere in the sorrow of his heart it is I that greeuiously transgresse and sinne and yet the conclusion shall not make against him for his conscience shall prophesie vnto him as Nathan vnto Dauid the Lord hath taken away thy sinne Hence it is that the Princely Prophet in the 32. Psalme pronounceth that man blessed whose iniquitie is forgiuen and whose sinnes are couered Ber. lib. de conscientia Non dixit sayth Bernard quorum nullae inuentae sunt sed quorum remissae sunt iniquitates non quorum nulla sunt sed quorum tecta sunt peccata the Prophet did not pronounce those blessed in whom there is no iniquity foūd but those whose iniquities are remitted not those who haue no sinne for then our state were desperate but those whose sinnes are couered Thus haue I framed as brieflie as I might a Bodie of doctrine out of this Text Your patience I beseech vntill I breath life into it and then I le commend you to the grace of God who is onely able to make it liuely vnto your soules Art thou crushed vnder the burthen of a troubled and accusing conscience and art thou afraide that the peace of GOD is taken from thee for the multitude of thy sinnes what wilt thou now doe where wilt thou inquire for comfort where wilt thou inquire for rest grandis tribulatio vbi nullus euadendi locus saith Gregorie it is a very heauie and grieuous tribulation from whence there is no way to escape where there is no likelyhood of libertie no hope of deliuerie If thou returne to these outward helps and seekest peace in earthly and transitorie things behold there afflictions will presse thee downe cares will torment thee a multitude of miseries will gaze vpon thee and circumuent thee For what true consolation lyes there in the pleasures of this life and what is the ioy that ariseth out of riches shall they abide with vs for euer will they not take their wings and begone Math. 13.22 are they not the thornes that choake the word of God in vs 2. Cor. 2.16 which the Lord hath appointed to bee the sweete sauour of life vnto life to all that shall bee saued breed they not more sorrowe in their losse then ioy in their possession what then remaines but this flee to CHRIST IESVS the Fountaiue of peace the GOD of peace the Prince of peace Laye hold vpon him with the arme of a liuely faith let him not depart from thee vntill hee haue blessed thee vntill hee saye vnto thy poore distressed soule I am thy saluation Againe Is this peace so excellent a thing a peace that passeth all vnderstanding Is it a iewell of so pretious and necessarie vse that without it the aboundance of the riches and of the delights of this world are turned vnto vs into gall and bitternesse and hath that heauenly Oracle pronounced that this peace falls not to the lotte of wicked men and that because of their wickednesse what remaineth then but that wee make warre with our sinnes that wee may haue peace with GOD Hee that hath peace with his sinnes the Lord proclaimeth open warre against him that this warre therefore may bee turned into a happie peace let vs make warre with our sinnes Craesus beeing taken captiue of Cyrus vsed this one reason to preferre peace before warre namely because in the time of Peace the children might bury their Parents but in Warre the Parents with much heauinesse buryed their children But in this spirituall batteling wee may vse the same argument to preferre warre before peace because in peace our children and wicked off-spring that is our sinnes bury vs whereas if wee make warre against them wee burie them I know I know the Diuell will perswade vs to play with our sinnes but in the meane while wee may bee such that they will not play with vs but as the yong-men played before Abner and Ioab 2. Sam. 2.14.10 to take the life of our soules from vs. They will say as Iael vnto Sisera Iudges 4. Turne into vs and feare not they will prouide Milke for vs they will deuise meanes to couer vs and to lull vs a sleepe but the end of all this will prooue a deadly stroake They will come vnto vs as the craftie Gibeonists vnto Iosuab 9. Ioshuah and the Children of Israel Verse 11 with deceitfull prouision and say wee wil be your seruants come and make a league with vs but wee must prouide a means to keepe them in subiection Verse 21 and make them Hewers of wood and