Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	edward_n	king_n	prince_n	6,423	5	6.2989	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04917	A godly letter sent too the fayethfull in London, Newcastell, Barwyke, and to all other within the realme off Englande, that loue the co[m]minge of oure Lorde Iesus by Ihon Knox; Admonition or warning that the faithful Christians in London, Newcastel Barwycke and others, may avoide Gods vengeaunce	Knox, John, ca. 1514-1572.	1554 (1554)	STC 15059.5; ESTC S108135	51,203	96

thereof released / and here we promise before thy deuyne maiestie / better to vse thy gyftes then we haue done / and more strayghtlye to ordre oure lyues / accordinge to thy holye will and pleasure / and we will synge perpetuall prayses too thy moste blessed name / worldes withoute ende / throughe Iesus Christe oure Lorde Amen FINIS GOD IS MY HELPER ¶ A confession declaratiō of praiers added thervnto / by Ihon Knox / minister of christes most sacred Euangely / vpon the death of that moste verteous and moste famous king Edward the VI. kynge of Englande / Fraunce and Ireland / in whiche confession / the sayde Ihon doth accuse no lesse hys owne offences / then the offences of others / to be the cause of the awaye takinge / of that moste godly prince / nowe raininge with Christ whyle we abyde plagues for our vnthāfulnesse ¶ Imprinted in Rome before the Castel of s Aungel / at the signe of sainct Peter In the moneth of Iuly / in the yeare of our Lorde 1554. A declaration of prayer / made by Ihon Knox. VNto the small and dispersed flocke of Iesus Christ / How necessary is the right inuocatiō of Gods name / otherwise called perfit prayer / becōmeth no christiā to misknow Prayer sprīgeth out off true fayth Rom. 10. Seyng it is the very braūch / which sprigeth forth of tru faith Wherof / yf man be distitute / notwithstāding he be induid with whatsoeuer other vertues / yet in the presens of God is he reputid for no Christian / Men negligēt ī praier are not perfit in fayth therfore a manifest signe vnderstād nothing of perfyt fayth / for yf the fyre may be without heate / or the burning lampe without lighte / then true fayth maye be without feruēt prayer But because in tymes passed was / and yet alas / within smal multitude is / that recoued to be prayer / whiche in the sighte of God was and is nothing lesse I intende shortly too touch the circonstaunce of prayer ¶ What prayer is wHo wil praye / must knowe and vnderstande that praier is an erust familiar talking with God / to whom we declare our miseries / whose supporte and helpe / we implore and desyre in our aduersities / whom we laude prayse for our benefytes receiued Vvhat prayer contayneth So that prayer contayneth the exposition of our dolours / the desyre of Gods defence / and louinge of his magnificēt name / as the Psalmes of Dauid clearly teacheth ¶ What is to be obserued in prayer THat this be most reuerētly done should prouoke vs the consideracion / in whose presens we stande / to whome we speke / and what we desyre / standinge in the presence of the omnipotent creator of heauen earth / and of all the contentes therof / to whome assist serue a thousande thousande of aungels / Daniel 3 Iob. 16. geuing obedience to his eternal maiestie / speking vnto hym / who knoweth the secretes off our hartes / dissimulation lyes are alwayes odious / hated And asking that thing / which without we receiue of all other creators we are most miserable / diligētly should we attēde that suche thinges as maye offende his godly presence to the vttermost of our power be remoued And fyrst that worldly carēs / fleshly cogitacions / suche as drawe vs from contemplacion of God be expellid from them / that it may frely without interrupcion call vppon God Note But howe diffysed harde is this one thing in prayer to performe / knoweth no mā better / then such as in their prayers / not content to remayne within the bandes of their owne vanitie / but as it were rauished / do intēde to a pure worde of God / asking not such thinges as the blinde folish reason of mā desireth / but what may be plesaunt acceptable in Gods presens Petre. 5 Our aduersary sathā / at all tymes cōpassing vs about / is neuer more busy then when we adresse bēde vs to prayer / for o / how secretly subtilly crepeth he in oure brestes / calling vs backe frō God / causeth vs to forget what we haue to do ¶ Let euer man iudge his owne hart SO that frequently / when we with all reuerince should speake to God / we fynde oure harts talkīg with the vanites of the world or with the folish imaginacions of our own cōsent / so that without the sprete of God ¶ How the sprete maketh intercession for vs. Roma 8. SVportinge oure infirmities / mightely making intercession for vs / with incessable grōnes / which can not be expressed with toūge / hope is there none / that any thing we can desire / according to Gods wil. I meane not that the holy ghost mournes or prayes / but that he sterith vp our myndes / geuing vnto vs a desire or boldnes for to pray / causeth vs to mourne when we are extracted plucked there from / which thinges to conceiue / no strength of man suffiseth / neither is able of it selfe Who prayeth not Hereof it is playne / that such as vnderstāde not what they praye / or expoūdes not / or declare not the desire of their hartes / clearly in Gods presens And in tyme of praier / to their possibilite with out their expell vaine cogitacions from their myndes profyt / nothinge in prayer ¶ Why we should pray / and also vnderstande what we do praye Obiectiō BVt some wil obiect say albeit / we vnderstād not what we do pray / ye God vnderstādeth / who knoweth the secret of our hartes / knoweth also what we nede / although we expounde not or declare our necessites vnto hym Such mē verely declareth them selfs / neuer to haue vnderstāding / what profit prayer ment / nor too what ende Iesus Christ cōmaundeth vs to pray Which is first that our hartes may be enflamed with continuall feare / honor loue of God / to whome we runne for supporte helpe / when soeuer daunger or necessitie requireth / that we so lerninge to notefye oure desiers in his presence / may teache vs what is earnestly to be axed / what not Secōdarely that we knowing our peticions to be graūted by God / to hym alone we muste referre geue lande and prayse And that we euer hauing his infinite goodnes / fixid in our myndes / may constantly abide to receiue that / which with feruent prayers we desier / Vvhif God deffereth to graunt our praier for sometime God deffereth or prolōgeth to graunt oure peticions / for the excercision trial of our faythe / not that he slepeth / or is absente frome vs at any tyme / but that with more gladnes we mighte receiue that / whiche with longe expectacion we haue abyden / that therby we assured of his eternall prouidence / so farre as the infirmetie of our corruptie most weked nature

he coulde not haue escaped the death Yf the princes of Iuda / had not hastelye comme from the kynges house / in to the tēple / and had taken vppon them / the hearinge of the cause / in which after much debate while some defendid and some accused the prophet most vehemently the text sayth / that the hāde of Ahikan the sonne of Saphan In Englāde the true prechers are caste into prison no cause knovven vvhi was with Ieremye / that he should not be geuen into the handes off the people / to be kylled Hereof you may easlye consider beloued brethren what were the mānours of that wicked generacion immediatly / after the death of their good kynge / and howe they were encoraged to Idolatrye by false prophetes / but in all this tyme / the prophete ceaseth not most faythfully / to execute his office / for albeit after this he mighte not enter in the temple for he was forbidden to preache Ier● 36. yet at Gods commaundement / he writinge hys sermons / and causing them to be openly redde in the temple alas I feare we lacke Baruck and after they come to the eares of the counsail / laste to the kynge And albeit in dispyte they were ones brent / Yet is Ieremy commaunded to writte agayn / and boldely to say Iehoiakim shall haue no sede that euer shall sit vppon the seate of Dauid Their carion shal be casten to the heate of the daye / and to the fr●st in the night / and I shal viset sayeth the Lord the iniquitie of hym / of his sede and of hys seruasites / and I shal bring vpon them / vpon the dwellers in Ierusalem and vpon all Iuda / all the calamities that I haue spoken agaynst them Albeit / when these wordes were spokē and written / so they were contempned / that they d●●st crye / Let the counsaill of the holy one of Israell come Iere. xviij we will folow the deuises of our owne hartes / yet no worde of his threatninges were spoken in vayne / for after many plagues susteyned by the misschefes father / the wicked and myserable sonne in the thyrde moneth of his raigne was led prysoner to Babylon iiij Regum xxiiij But now when the tyme of their desolation approcheth / There are to many off suche preachers novv in Englande God styred aboue thē suche a kyng / suche prophetes and priestes / as their owne hartes wished / euen suche as shoulde without repugnaunce / leade them to their vomet agayne / that they who neuer delyted in the truthe / might fyll their bellyes with horryble lyes Ieremie xxx viii Zedechias was kyng / and suche as longe had resisted poore Ieremye / had now gotten in their hande / the fearfull whippe of correction Paschar / and hys companyons ledde the kynge as they lyft / vn goith Topeth a place of Idolatrie the hill Aulters smoketh with incense Aduertie Englāde / th●s dyd Iuda Ba●l and hys bellye G●ddes / before the vengeaunce of God / was poured vpon them / vpō them whome they deceauid / gettet the day theī longe loked for Inconclusion / so horrible were the abhominations that newly were erected / As Pas●●●● ruled the Kyng than at his pleasur so doth the B. of Vvinchester rule the quene novv and doth vvhat him lusteth in Englād O vviccednes intollerable Iere. xi that the Lord cryeth to hys sore trobled flocke / what hath my welbeloued too do in my house meaning in the temple of Ierusalem seynge the multitude committeth such abhominatiō / they haue prouoked me to anger / burninge incense vnto Baäl. Whiche great abhominations / when God had shewin / not onlye to Ieremie / who then was in Ierusalem / but also to Ezechiel being prisoner in Babylon Their bodies being seperated / in prophecie they did bothe agre / that hole Israel Iuda should be destroied Thus writeth Ezechiel / Ah / vpon all the abhominations of the house of Israel / they shal fal by the swearde / by pestilence and hunger / he that is far of shall dye of the plagues / he that is ●ye / shal fal by the swearde / he that is lefte / and is beseaged / shal dye by hunger / and I shall cōplet my wrath vpon them A●d Ieremie sayth Behold / I wil geue this citie in the handes of the Caldees / in the hande of Nabuchod●●ser / kyng of Babylon / who shal take it Ieremie xxxij The Caldees verely shal entre in to it / they shal burn i● with fyre / the houses in which they burnt incense to Baal c. The chyldren of Israell the chyldren of Iuda had done nothinge frome their youth / but wickednes that before my eyes to prouoke me to anger / They haue turned vnto me their backes / and not their faces They / their kynges / their princes / All the glystering ceremonies off the papistes are very donge● and abhominacion before God their prophetes / their priestes / hole Iuda and all the citie of Ierusalem / they wolde not heare / and be reformed They haue set vp their dōge so tearmeth he their Idols in the place that is consecrate to my name And where the kyng of Babylon was lyeng about the citie / he sayth to the messyngers of Zedechias who were sente to demaunde of the prophete / what should become of the citie Ierem●e xxxvij The Caldees shall take this citie and shall burne it with fyre Yea / if you had kylled al the hoste of the Caldees that besageth you / Vvho vvolde not haue called the prophet a traitour Iere. 38. if they kylled / mē were left / euery man should ryse in hys tent / and should burne this citie with fyre / he that abideth in this citie shal dye / either by sweard / by hūger / or by pestilēs / but he that shal go furthe to the Caldees / shal lyue / shal wynne hys soule for a praye / And to the kynge in secret askinge hys counsaile / he boldly sayeth / yf sodenly thou shalt go forth to the princes of the Babylonians Thy soule shal lyue / and this citie shall not be brent with fyre / but and yf thou go not forthe to the captaines of the Babylonians / this citie shal be geuen ouer into the hādes of the Caldees / who shal burne it with fyre / neither shalte thou escape their handes Thus did these two prophetes as also did others before them plainlye speake the desolation of that place / for such offences / as before hath bē rehearsed But how pleaseth such messaige the citie of Ierusalem the priestes / princes people of Iuda what reward receaueth Ieremie for hys longe trauayle and painfull preachinge The crymes layd againste Ieremy Iere 9.23 Ezec. 20. Verely / euin such as Pashur his counsail iudgeth mete He spake against the temple he prophecied mischief against the

not prophesye and plainly spake the plagues that are begonne / and assuredly shall ende Mayster Grindall plainlye spake the death of the Kynges maiestie / Mayster Grindal complayninge vppon hys housholde seruauntes / who / neyther feared to raile agaynste the woorde off God / and agaynste the trewe preachers of the same That godly and feruent man mayster Leuer / playnlye spake the desolacion off thys common wealthe Mayster Leuer Mayster Bradford And mayster Bradforde whome God for Christes hys sonne sacke comforte to the ende spared not the proudest of them / but boldely declared / that Goddes vengeaunce shortlye shoulde strycke / those that then were in auctoritie / because they lothed abhorred the trew worde of the euerlastinge God / willed thē to take example by a noble man / who became so colde in hearing Gods worde / that the year before his death / he wold not disease hym self to heare a sermō / God punisshed hym sayde that godly preacher and shall he spare you that be dubble more wicked No / ye shal saye / will ye / or will ye not / ye shal drinke of the cup of the Lordes wrathe / Iudicium domini Iudiciū domini Mayster Haddon The iudgemēt of the Lord / the iudgement of the Lorde / cryed he with a lamentable voyce / and weaping teares Master Haddon / most lernedly opened the causes of the byepassed plagues / and assured them / that the worse was after to come / If repentaunce shortly were not founde Muche more I harde of these foure / and of others / which now I maye not rehearce / that which is to be noted after that the hole counsail had sayd they wolde heare no mo of their sermōs / they were vndiscrete felowes / yea / pratynge knaues / but I will not speake all / for yf God contynew me in this troble I purpose to prepare a dysshe / forsuche as then ledde the ryng / yea / who but they● but nowe they haue bene at the skoole of Placebo / and ther they haue lerned amongst ladyes to daunse as the deuill lyst to pype Agaynst those / whom God hath stryken / seing now resteth to them no place of repentaunce / nothing mynd I to speake But such as lyue to this dai / wold be admonisshed that he that hath punished the one / wil not spare the rest But to our matter This presidents I iudge sufficient to proue this oure age to haue bene / yet to remayne lyke wicked if it be not worse with the tyme of Ieremye Now let vs searche what folowed in Iuda Mischefe vpon mischefe / notwithstādinge the continuall and long cryeng of the prophetes / whil fynally God in his anger toke away good king Iosias / liij Regum xxllj because he was determened to destroye Iuda / as before he had destroyed Israel After the death of this godly Kynge / great was the troble / diuers sondry were the alteracions in that commē wealth Three kynges taken prysoners / one after other in short space / what other were the miseries of that stubbern nation O God for thy greate mercies sake let neuer thy smal and troubled flocke / within the realme of Englande / learn in experiens But in all those trobles / no repentaunce appeared / as by the prophet ye may learne / for thus he crieth Ierem. v. ● Esai 1. Thou haste stryken them o Lorde / but they haue not mourned / thou hast destroyed them / but they haue not receaued discipline Ieremi xij They haue hardened their faces harder then stones / they will not cōuert The hole lād is wasted / but no man wil wyn / Ierem. xiij ponder consider / the cause This people will not heare my worde / They walke in the wicked inuention of their owne hartes They go after other goddes to worship and serue them and of the prophetes naturall frendes of the men of Anathotes / some plainly said Speake no more to vs in the name of the Lorde / leaste thou dye in our handes / belyke these men had smal fantasye to Gods prophet But yet shall a sermon and that whiche ensewid the same made in the beginning of the raigne of Iehoiakim / sonne to Iosias / make euident / and better knowne / how muche the people were bent to Idolatrye / and to heare false prophetes / after the death of their good kyng The prophet is commaunded by God to stande in the court or entres of the Lordes house / and to speake to all cities of Iuda / that then came to worshippe / in the house of the Lorde / and is commaunded to kepe no worde backe / yf peraduenture sayeth the Lorde they will herken and tourne euery man from his wicked waye The tenor of hys sermon / is this / Thus fayth the Lorde Iere. xxvi yf ye wil not obey me to walke in my lawes / which I haue geuen you / and to heare the wordes of my seruauntes the prophetes whome I sente vnto you / rysing vp betymes and styl sending / yf ye wil not heare thē I sayde then wil I do to this house / as I dyd vnto Silo / will make this citie / to be abhorred of al the people in the earth Heare not the wordes of the prophetes / that said vnto you / you shal not serue the king of Babylon / Iere. 27. I haue not sent them sayeth the Lorde howbeit / they are bold to prophesye lyes in my name / yf you geue eare vnto them / both you and your false prophetes shal perish Denie vvil I nothīg excepte Idolators But the li●e vvas done in Englande Here is first to be noted / that the people was alredy entered in to iniquitie / and especially straighte after the death of their king / into Idolatry / frō which the Lorde by his prophet labored to call them backe / threatning vnto them desolation / yf they procede to rebel Suche false prophetes at this presente are muche estemed in Englande Secondarely / it is to be obserued / that amongest them were false prophetes / not that they were so knowen / holdē of the people / no / they were holdē and estemed for so they boasted them selfes to be The trew churche of God that colde not erre / for howe should the law perish from the mouthe of the preasts Ierem. 18 These false prophetes were mayntaynors of Idolatrie / and yet boldelye promised to the people prosperitie and good lucke Wherewith the people were so abused and blinded / that the wordes of Ieremye / dyd rather hardē their hartes / then prouoke any to repētaunce / as the consequentes declared / for his sermon ended / the priestes / prophetes / and the hole people apprehended Ieremye / and with one voyce cryed / he is worthye of the death Greate was the vprore agaynst the poore prophet / Ierem. 26 in which appearinglye /