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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	david_n	king_n	saul_n	3,246	5	10.1257	5	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

wil permitte doubte not / but his merciful hande shal releaf vs in moste vrgent necessite extreme tribulaciō Therefore such men as teacheth vs / that necessarely it is not required that we vnderstād not what we pray / because God knoweth what we nede wold also teach vs / that neither we honor God nor yet referre / or geue vnto hī thākes for benefites receiued / for howe shall we honor and prayse hī / whose goodnes liberalite we know not / how shal we know / oneles we receiue / and sometime haue experiens And howe shall we know that we haue receiued / onlesse we know verely what we haue asked The seconde thinge to be obserued in perfit prayer is / that standing in the presens of God / we be found such as beryes to his holy law reuerence / Prou. 18. earnestly repēting our iniquite passed and intēding to leade a new lyfe / for otherwise in vayne are all our prayers / as it is written / who withdrawes his ear / that he wil not hear the lawe of God / his oration or prayer shal be abhominable And also ye shall multeply your prayers / I shal not heare / because your handes are full of bloude / that is off all crueltie and mischeuous workes And the sprete of God appeareth by the mouthe of the blynde / Ioh. 9. whome Iesus Christ doth illuminate by these wordes / we knowe that God heareth no synners / that is such as glories / do continew in iniquites ¶ Whē sinners are not hard of God SO that of necessite true repētaūce most nedes be had / passe before perfitte prayer / or syncere inuocaciō of gods name And vnto these two presidēces must be annexed the thride which is the directiō of our selfs in godes presence Vtterly refusing castīg of own iustice with all cogitaciōs opinion therof / that nothinge proceding of our selfes / that we should be harde / for all suche as auaunce / boast or depende any thing vpon their own iustice / from the presence of his mercye / repellith holdeth with the hygh proude pharesey And therfore the moste holy men / we fynde in praiers most deiected hūble Psal 79. Dauid sayeth o Lorde our sauiour help vs / for the glory of thy own name deliuer vs / be mercifull vnto oure synnes for thy owne name Remēber not oure olde iniquities / but hast thou o Lorde / let thy mercy preuent vs. Ieremie sayeth yf oure iniquities beare testimoni against vs / do thou accordyng to thy owne name And behold I say / thou art crabbid / O Lorde / because we haue synned / are replenished with all wickednes Esay 64 And oure iustice is like a filthy clothe c. But now O Lord / thou art our father / we are claye / thou arte the worke mā / we the workemāship of thy hādes Daniel 9 Be not crabid O Lord / remember not our iniquities for euer And Daniel greatly cōmēdid of God / maketh in his prayer most hūble cōfessiō in these wordes / we be sinners / haue offeded / we haue done vngodly / fallē frō thy cōmaūdemēt / but not in our own righteousnes make we our prayers before the / but thy most rych great mercy brīg we forth for vs. O Lord heare / Lord be merciful / spare vs Lord / attēd / helpe cease not my God / euē for thy names sake / do it for thy people thy citie called after thy name Behold / that in these prayers is no mēciō of their own iustice / their owne satisfaction / or their owne merites / but most humble confession / procedinge frō a sorowfull and penitent harte / hauing nothinge wherupon it might depende / but the mercy of God alone / who had promised to be their God that is their help / cōfort / defendor / deliuerer as he hath also don to vs by Iesus Crist in tyme of tribulacion Note And therfore / they / dispayrid not / but after knowlege of ther Sinnes / callid for mercy obtayned thesame / wherfore it is playne / that suche men as in theyr prayrs / haue respecte to any vertue / proceding of them selffe / thinkinge therby theyr prayrs to be accepted / neuer prayd aright ¶ What fastinge almoses dedes are without praye ANd albeit to feruent prayer be Ioynyd / fastinge / waking and almos dede / yet are none of these the cause / that God dothe except our prayrs but they are spurres which suffer vs not to vary / but make vs more able to continew in prayr / Psal 38.86 which the mercy of God dothe accepte But here maye it be obiectid / Dauid praythe / kepe mi lyfe o Lorde for I am holy / o Lorde here my iustice and suffer me not to be confoundid / 4. reg 20 and Ezechius remēbre Lorde I beseche the / that I haue walked righteously before the / and that I haue wrought that which is good in thy sight These wordes are not spokē of mē glorious / neither yet trusting in ther owne workes Note we But here in they testefy them selfes to be the sonnes of God by regeneraciō / to whom he promisid alwayes to be merciful / at al tims to hear theyr praiers ¶ The cause of ther boldnes was Iesus Crist ANd so theyr wordes springe a wontyd / constante and feruent faythe / surely beleuinge that as God of hys infinitie mercy / had callid them to his knowlege / not sufferinge them to walke after theyr owne natural wickednes / but partly had through them to confirme them to his holy lawe / and that for the promised sedes sake / so mighte he not leaue them destitute or comfort / consolacion and defence / in so great and extreme necessite And so theyr iustice a leage they not to glory therof / or to put trust therin / but to confyrme and strengthen them selfes in Godes promyses / and this consolation I wolde wyshe to al Christians in theyr prayers / a testimony of good conscience to assure them of Godes promises / but to obtayne what they aske must depende vpon his mercy / al opinion and through of our own iustice layd aside And more ouer Dauid in the wordes aboue compareth hym selfe with Kinge Saule / and with the rest of his enemies / who wrōgfully did persecute hym / desyiringe of God that they preuayle not agaynste hym as who saye iniustlye doo they persecute me therfore according to my innocensi defende me / for otherwyse he confessith him self moost greuously to haue offendid God / as in the precident places he clearly testifieth ¶ Ipocrisie is not alowid with god THirdly in prayer is to obserued / that what we aske of God / that we moste ernistly desier / the same knowleginge vs to be indigent voyde therof / and that God allone may graunte the peticion of our hartes mark

and that he maye multiplye thy / as he hathe sworne vnto thy fathers Vvliij Idolatrie is too be eschevved the mainteners therof In these wordes most euidently is expressed vnto vs / why God wil that we auoide all felowship with Idolatrie / with the maintainers of the same In whiche are thre thinges chiefly to be noted / fyrste that the holy Ghost instruct vs / that maintaynours of Idolatrie / prouokers to the same / intēdeth to draw vs frō God / therfore he cōmaūdeth vs / that we shal not coūsail their īpietie / but that we shall make it knowen / that we shall punishe it / if we will haue the leage betwixte vs God too stande sure And here is the firmamente of my fyrst cause / why / it is necessary to auoyde Idolatrie / because that otherwise we declare oure selfes litell to regard / yea / to haue broken / and plaīly denied that holy leage / which is betwen vs God / through Christ Iesus Secōdarely it is to be noted / that Idolatrie so kindleth the wrath of God / that it is neuer quenched / vntill the offendors / all that they poses / be destroyed frō the earth / that by fyre It may appeare that this is seueare rygorous iudgement / but let the cause be cōsidered / thē shall we vnderstāde / that in the same / God sheweth vnto vs his most singuler loue / declaring him selfe enemye vnto oure enemies / for all those that wold draw vs frō God be the kynges or quenes beīg of the diuels nature / Dravvers of men frō God are of the deuils nature are enemies vnto God / therfore wil God that in such cases / we declare our selfes enemies vnto them And last it is to be noted / that obediēs geuē vnto God / in taking vēgeaūce vpō Idolatours / by suche meanes / as God hath appointed / is a cause why God sheweth his mercye / why he multiplieth vs / enbraseth vs with brotherly loue / where cōtrary wyse / by cōsentinge with Idolatrye / are the mercies of God shut vp frō vs / are cutted of the bodie of Christ / to wyther and roote / as trees withoute moysture But nowe shall some demaunde / what then shall we go too / and kyll all Idolatours Questiō Aūswere That were the office dutye of euery ciuell magistrate within hys realme and Iurisdiccion But of you is requyred only to auoyd participacion and company of that abhominacion / as wel in body as in soule / as Dauid and Paule plainly teacheth Psal xvi Dauid in his exile / in the middes of Idolatours sayth I will not offer their drinke offeringes of bloud neyther yet will I take their name into my mouthe Paule sayth 1. Cor. x. You maye not be partakers of the Lordes table and of the table of deuils you may not drinke the Lordes cup / and the cup of deuils As these two places / of scriptur plainly resolueth the former question / so do they confirme that which is before sayd That the leag betwixt vs and God requireth / auoydinge off all Idolatrye 1. Regū xxvij Fyrst playne it is / that in Gathe and in Corinthus / were no smal number off Idolatours / when Dauid was there in exile / when Paule wrote hys Epistle / yet neither sayth Dauid / that he wil kyl any in that place because he was their magistrate / neither geueth Paule any suche commaundement / but in one thing they both agre / that suche as hath socitie leage with God / must so abhorre Idolatrye / that no parte of the bodye be defyled therwith For Dauid sayeth I will not take their names in my mouth As he wolde saye / so odious are the names of false vaine Goddes / that the mencion of them is righteouslye compared to stinckinge donge / vile carion / whiche neither can be eaten / neither yet smellid without displeasur of suche that hath not lost the iudgemente of their sences / therfore sayeth Dauid / I wil not defyle me mouth with thē / that is / I wil neuer speake one fauorable worde of them I thinke much lesse / wolde he haue croched and kneled before them for anye mans pleasure Aduert brethren / Shyfte makers are double dissemblers that Dauid inspyred with the holy Ghoste knew no such sheftes / as worldly wyse men imagyn nowe a dayes That they maye kept their hartes pure and cleane to God / howbeit / their body daūse with the diuel Not so deare brethrē not so The temple of God hath nothing to do with Idols The cause expresseth Dauid in their wordes The Lorde hym selfe is my portion and my enheritaunce Greate is the cause / yf it be deaply considered Dauid illuminated by the holy Ghost seyth euē the selfe same thing / which before we haue aleaged of the Apostles wordes / that God will not parte spoyle with the deuil / promitting hym to haue the seruaūt of the body / he too stande contente with the soule / harte and mynde No brethren / Dauid marketh this / the fundament reason / why / he wil neither offer sacrefice to Idols / neither yet defyle hys mouthe with their names / because sayeth he the Lorde is my porcion Vvhat the leage betvvene vs and God requireth as he wolde saye / suche is the cōdiciō of the leage betwene me and my God / that as he is my tower of defence against my enemies / preseruing and norishing bothe the body soule / so muste I be hole his in bodye and soule / for my God is of that nature / that he will suffer no portiō of hys glory to be geuen to another In confirmation of this sayeth Esay / Esai 57. after he had rebuked their Idols and vayne inuecinons These are thy porcion and Ieremy likewise in mockinge of thē sayth / let thy bedfellowes deliuer thy / call vpon them / and let them heare thy / thou hast committed fornicacion whordome with stocke and stone Ierem. 3. The prophetes meaning thereby / that Idolators can haue no leage nor couenaunt with God / in so farre / that their hartes be alyenated from hym / which the seruice of their bodies doth testefye / and therfore renounceth God suche leage / bounde as was before offered for Esay wolde saye / euen suche as thou hast chosen / suche shal be the portion And Ieremye wolde say / thou put thy trust to them / which he meaneth / by the lyēg with thē in bed / therfore let them shewe their power in thy deliueraunce / and thus he sendeth them as it were to sucke water from hote burninge coles Note wel It shall nothing excuse / to saye we trust not in Idols / for so will euery Idolatour alleage / but if either you or they in Gods honor / do any thing contrary to