Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	brother_n	death_n	king_n	3,344	5	3.6151	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

they are holden for Gods togither with an exposition of sundry poetical inuentions tending to the same I Haue sent you herwith my iudgment touching the originall of the Pagan Gods both what they were and why they were canonized and worshipped as gods hoping you will read it though not for any merite of my trauell or diligence yet for that you shall sée disclosed the errors of the auncients and haue cause to acknowleadge the goodnes of God that hath made you liue in a time of Christianity and not to beléeue as a Pagan And so falling to the matter we wil begin at Iupiter and Saturne his father Saturne was the sonne of the king Celius and Vesta his wyfe and brother to the mighty tirant Tytan who at the perswasion of his mother and Ops and Ceres his two sisters much mislyking that one so rude as Tytan should by the right of Maiority ascende to the succession and Crowne of Celius yéelded the kingdome to Saturne his younger brother vnder this couenant notwythstanding that he should slea all his male children to thend the issue of Titan might eftsoons repossesse the crown after the death of Saturne By this contract Saturne was inuested in the kingdome stood peacible king to whom Ops his wyfe and sister brought forth a sonne which he caused to be slaine according to his promise after this she was eftsoons deliuered of a sonne and a daughter at on burden the sonne was called Lidamas which name the poets chaunged afterwardes into Iupiter feyning that name vppon a Planet which they erected according to their fancy The daughter had to name Iuno Ops desirous to saue the lyfe of her sonne gaue him secretly to Vesta her mother and presented onely the Daughter to Suturne Vesta caused Iupiter to be nourished being growen to some stature and age she sent him to thē of Crete or els a people called Coryuantes a nation warlike and inhabiting certain mountains in a seperate corner of the kingdome after this contrary to the knowlege of Saturne Ops brought forth another sonne called Neptune not for that it was his proper name as Cicero saith but the superstition of men making him a God on the Sea imposed vppon him that name of Neptune signifying a swimmer At another birth Ops brought forth two children Pluto Glanca and shewing only the daughter she bestowed Pluto secretly at nourse Isidore saith the Pagans indued him with that name for that they holde him as God infernal the Latines called him Dis pater as Father of riches and some named him Orcus as deuourer for that the earth swaloweth al redeliuereth againe that she hath taken But Titan vnderstanding that his brother Saturne had broken promise and corrupted the contract began to gather malice and dispyte against him and accompanied with the forces of his children called also Tytans tooke the kingdome from Saturne and imprisoned him togeather wyth Ops his wyfe which comming to the knowledge of Iupiter being a young and valyaunt Prince discended to the succours of his Father and Mother with the strength of the Coribantes amongest whom he was trayned and ioyning battle Iupiter obteyned the victory and with honour was the deliuerer of his Parentes of this quarrell came the fable of the warres of the Gyants At that time Saturne being forewarned by an Oracle to take héede of Iupiter his sonne for that he had intention to kill him and expulse him the kingdome deuised to destroy Iupiter who vnderstanding the Conspiracies of bloud agaynst him came wyth a great army agaynst his Father whom he vanquished in battle Saturne being without courage eftsoones to recouer his kingdome fled into Italy there taught the people of that country to sow plant labour the cōmodities of the earth and for recompence that brewtishe and rude Nation liuing afore with rootes and wyld fruites honored him as a God Iupiter raigning peasible king tooke to wyfe Iuno his sister and conquered many countries not so much by force strength at armes as with the excellency and subtlety of his wit For he disclosed chiefely and communicated to diuers People and Nations great secrets of nature and ordeyned lawes and sundry good fourmes of polecy He inuented many artes profitable and necessary for the vse of mans lyfe by meane whereof he roase into great renoume amongst men and also tooke vppon him the name and tytle of God which he easely atchieued for that that breutish and simple people not knowing how to ioyne worthy recompence to so many benefites and helps to their liuing which they had receiued by his means began to worship him thinking that to be the most honorable degrée of seruice they could doe to him And for the better establishment and perpetuity of this diuine honor when he contracted alliance or confederacye wyth any Prince hée enioyned him to buylde a temple in his name as did the king Celius who erected a Temple and dedicated it to Iupiter Celius The king Molion set vp another consecrated it to Iupiter Molion Wyth many others builded to the monument and reputation of his name about that time the bretherne of Iupiter sommoned him to partiton of Patrimony whereunto he agréed and deuiding the kingdome by lot the west part fell to Pluto The Iles and bankes of the Sea happened to the portion of Neptune and to Iupiter discended all the confines of the East Of this partition sprong the fiction of the Poets calling Neptune the God of Seas and Pluto the God infernal for that the west or falling of the Sunne is more darke and clowdy and also more base and low then the East Here grew also the first fiction that Iupiter chased his father into hell for that Italy where Saturne was retyred standes West in respect of Candia and is more darke We will not now stande vppon the discourse of other names which were attributed to the Gods together with their numbers whether they were before or after them the same seruing to smal ende to our present purpose but wil eftsones retourne to the east part which was the portion of Iupiter For the opinion of the Poets grew by this and they gaue it out for a Doctrine that the firmament or heauen fell to the part of Iupiter the rather for that Iupiter remayneth for the most part since that pertition in the mount Olimpus of Thessalia which the Greekes called heauen as they did also name all other mountaynes of the lyke height and hugenes of Olimpus And because king Iupiter was the most lecherous and dissolute Prince of his time discended oftentimes from his mount Olimpus to accompany some fayre Lady wherso euer he found her and for that he disguised himselfe in to many sleightes and subtleties proper to beguile women the Poets fayned that he tooke other shapes and transformed himselfe into many straunge figures and formes as when he conuerted himselfe into a shower of Gold to lye

requirs him he graunteth him not that he demaundes But thrise happie was this théefe who afore all thinges desired the Lorde to haue remembrance of him when he came into his kingdome wherby demaunding pardon and remission of his sinnes he obteined the kingdome of heauen more easelie then he thought for Abraham demaunded of God linage and there was giuen to him a sonne of whose race Christ discended according to the fleshe Jacob prayed for the redeliuerie of Beniamin which he saw accomplished Tobias beséeching God for the returne of his sonne from Niniuie imbrased him safely restored and richely maried Iudith praied to God to chase away Holofernes and his Campe from her towne of Bethulia he put the Enemie into her power Anna in great compassion desired issue and she brought forth Samuell the Prophet And loe this good théefe besought God to haue remembrance of him in the other worlde and the Lorde did not onely pardon him in this worlde but also glorifyed him in his eternall kingdome Right true and absolute is the testimonie of the Scripture speaking of the liberalitie of God Quod ipse dat omnibus affluenter God geues to al men in great aboundance which is contrarie to the manner of the Princes of the world who if they geue it is not in plentie and if they distribute in fulnesse they geue it to few But such is the bountie and blessed liberalitie of our Lorde that he refuseth not to geue that which is demaunded and much lesse geues in penurie that which is required of him Aperis tu manum tuam et imples omne animall benedictione All those in this worlde sayth the Prophete that geue anye thinge geue it cloase fisted as the saying is But the Lorde alwayes encreaseth in liberalitie wyth his handes open who as he is Pitifull to pardon so also in his rewardes and recompence he expresseth hyghe Liberalitye Here also is to be noted that this Théefe in his inuocation to Christ dyd not desire the LORDE to haue remembraunce of him to the ende he were not Crucifyed nor required him to be mindefull of him that he myght escape the Perilles of Death since it was he onely that gaue lyfe But he sayde onely Lorde forget me not when thou commest into thy Kyngedome For séeing thée on thy Knées afore Pilate sayth he and béeing asked whether thou were a Kynge and had Realmes I hearde thée Aunswere that thy Kyngedome was not of this Worlde Which béeing true I beséeche thée Oh swéete comfort of my Soule that when thou art in Possession of thy Kyngedome of rest thou wilt then haue remembraunce of me being the greatest Sinner in the Worlde This Théefe séeing GOD in presence hearing him speake in person and touching him wyth his handes and woulde not demaund of him other thinges then of the Worlde to come can not but put men in a maze and drawe euen Aungels to admiration From the houre that our Blessed Sauiour suffered his bloude to be dispearced vppon the Crosse there hath bene great effect and vertue of it in the Church whereof appeared right good Testimonye in the discourse and action of this Théefe whose lyfe and whole course of his behauiour hauing béene infected wyth wicked conuersation he demaunded presently to be made a neyghbour of the Hierachies and companion to our redéemer And hauing done no seruice to GOD he asked of him wyth full mouth the Kingdome of Heauen which he obteyned not so much through the merite of his inuocation and Prayers as by the meane and vertue of the bloud of Iesus Christ wherin there is no reason to doubt but as our Lorde was readye to yéelde vp the spirite and that the effusion of his bloud prepared to an ende so this good théefe saw the Heauens open together wyth the great glory layde vp for our sauiour by which occasion he cryed in sewertie of fayth Memento mei cum veneris in regnum tuum For otherwayes it had béene vaine for a Théefe to haue demaunded wyth such boldenesse the Kyngedome of infallible felicitye But whether the Maiestie and presence of Heauen were open to him or not there is no necessitye of reasoning Onely let vs ioyne our selues to his Fayth and opinion and wyth his Prayer let vs call vppon the Lorde to remember vs when he comes into his Kyngedome for there may we be sewer he will remember vs since in this world he will not recompence the seruices that we haue done to him and in the other he will laye vpon vs the offences we haue committed agaynst his Maiestye Let vs beséech him that if in recompence that we are Baptized if for the renoume name and tittle we beare of Christians if for that we are his Seruauntes and specially if because he hath redéemed vs it will please him to blesse vs wyth any rewarde let it not be bestowed vppon vs here on earth but when he shall be established in the estate and maiestie of his kyngedome For all such as he markes with recompence and rewarde in the Booke of this worlde it is a signe that he hath razed them out of the register of Heauen Jsaac was aduaunced more then Jsmaell Jacob preferred aboue Esau Juda fauoured more then Ruben Joseph raysed aboue his Bretherne and Nahabor aduaunced to the Vines of Samaria But let vs praye for no other aduauncement then Dum veueris in regnum tuum For out of thy house all honors all preferments all riches and dignities are contemnible For the ende of this discourse we haue to note that Christ pardoning this théefe sayde not Amen dico vobis but speaking singulerly he sayde Amen dico tibi Whereby as in the manner and estate of his pardon he manifested his mercie so in forgeuing him alone he shewed his vpright iustice Many nations and men of sundrie qualities and Countreyes standing then round about the crosse would haue bene glad to haue obteyned remission but amongest them all to this théefe onely was graunted pardon the better to aduertise vs that since he forgaue him we should not dispaire by the same meane to obteyne remission And since he pardoned but him alone let vs not sinne the more in hope that he will pardon vs So for conclusion let vs not forget that he forgaue the people afore they had transgressed and pardoned the théefe after he had sinned by which we are instructed to feare his Iustice and to remember his mercye which it may please him to exhibitte towardes vs here by grace and in the worlde to come by glory A discourse expounding this text of the Psalme Irasoimini et nolite peccare CHrist gréeuing still with the encrease of abuses in the Temple saw great necessitie of Discipline and therefore in one daye he whipped out the Vserers reuersed their exchaunges and dispersed their treasors Wherin we haue to note which of these two thinges were of a most importance eyther the zeale that Christ had or the fault that was in them béeing sewer that

by howmuch he did not onely wéepe for the death of his enemie and honored him with funerall pompe and Burying but also he gaue Reuenge to his Death In that fearefull discourse which CHRIST makes of the rich man and Lazarus in the other worlde we finde that the riche man Cryed vnto Abraham to haue Pitie on him at least wise that he would sende Lazarus to touch with his Finger the flame and heate of his Tongue which request albeit séemes to carie no face of importance or greatnesse yet the vpright iustice of God would neither heare nor helpe him For that in his prosperitie hauing denied to the pore the very Crummes falling from his Table by what reason could he deserue a droppe of Water to refreshe or comfort his necessities And where by the testimonie of the Scripture we finde that this wretched riche man was both a glutton and an epicure in delites of Banquets Garments and all other sensualities Yet it is apparant that in no part of his body he féeles such sorow as in his Tongue nor in any sort commits so great sinnes as in speaking By whose example and Punishment let all men in their conuersation bring forth vertue and in their spéeche vse councell and discression since the next way to liue in honor and dye wyth prayse is to be honest in desires and to haue a Tongue well corrected And so for ende if to Cayn Lucipher Senacherib the builders of the tower of Babilon the Murderer of Saule the wicked riche man had not bene ioyned vaine tongues to pronounce disdainefull and vndiscréete thinges it may be beléeued that they had not with such lightnesse haue loste their liues in this world nor in the other had put their souls vnder perpetuall damation But now hauing proued how the Tongue hath béene to many the cause of their Death Let vs also in another Example of the Pietie of Dauid prooue that in so hath béene the occasion of lyfe according to the argument of our Theame That Lyfe and Death are in the power of the Tongue In the bodye of Man the most necessarie member is the Harte The goodlyest Instruments are the Eyes The partes most delicate are the Eares And the thing wherein is most daunger wyth good reason wée may saye is the Tongue For that the Harte thinketh onely the wyll consentes the Eares heare the Handes stryke but to the Tongue is tyed a propertye too Kyll and Sleye And as our Tongue is none other thinge then as a whyte Wall whereon the Wyse man may paynte deuoute Images and the Foole drawe thinges vayne and fonde So to him that canne vse his Tongue well it is an Instrument that may woorke to his Saluation as of the contrarye who employeth it in ill seruices it is sufficient to his Damnation For the Harte béeing the Fordge whereon our Wicked plottes are wrought then that which our Tongue pronounceth is none other thing then the pryce and publication of the Sinnes which we haue within our Harte But now to the Historie of King Dauid a thing no lesse pitifull to heare then necessarie to know For that the discourse leaues to all Christians a true experience what weakenesse we haue to fall and with what readinesse we may eftsoons rise againe As king Saule by Gods wil was depriued of his kingdome so in his place the eternall prouidence raised the holy king Dauid who in the sight of the Lord found so much grace as the wicked Saule was disfauored So God loued Dauid that amongst al the patriarkes he made him most honored amongest the prophe●s best inspired amongest the Capteines most feared amongst the kings best estéemed and loued yea he founde him so agréeable in his sight that he promised and swore to discend of his race bearing himselfe such witnesse of his holinesse that he confessed that amongst all the Children of Israell he had founde and chozen Dauid as best pleasiing his Harte and most agréeable to his will And so was Dauid loued of God wyth a diuine affection For that he serued him wyth all his Harte by which wée may iudge that wyth one equall Weyght or measure are peysed the loue which GOD beares too vs and the seruices which wée doe to him But as Idlenesse is the Enemie of vertue and the verie trayne to all Wickednesse it happened that Dauid being in his Palaice well dispozed of his person and mightie in Countreyes but his minde enuironed with Idlenesse he fell into an accident most preiudiciall to his renoume no lesse infamous to his common weale Wherby Princes may sée that more punishment doe they deserue for the euill example they shew then for the vices they commit For it had not happened so to the good king Dauid if he had bene either writing of Psalmes or busie in some expedition of war or at least managing some other his affaires of importance but such is the resolution of God so it is so it hath bene so it shal be that from the time that princes take truce with their enemies they set at libertie the fludde of vices to run with maine streame into their courts palaices according to the testimonie of S. Augustine in the citie of god More hurtful was the citie of Carthage to Rome after her destruction then during the whole course season of wars which the Romains had with her For the whylest they had enemies in Affrike they knew not what vices ment in Rome But now eftsoons to the history Dauid being idle in his gallery beheld the beutie of Bethsabe the wife of Vrias being then in the warres applying the absence of her husband to the commoditie of his desire what with his great importunitie and her small constancie hée committed Adulterye and gatte her wyth childe And fearing Detection of the Fact he Wroat spéedelye to Joab his Gennerall in those Warres that at the time of the assault Vrias might be preferred to the perill of his lyfe wherein according to the societie that is in sinne it séemed that from one offence he appealed to an other as from Epicuritie he fel to idlenesse idlenesse bred in him foule desires by desire he was driuen to solicit by soliciting he beguiled her weakenesse and after he had beguiled her he fell to adulterie and from Adulterie to Murder so that the Deuill had neuer deceiued him if himselfe had not pitched the toyles of his proper harmes Yea if Dauid had so serued God as God loued him he had neuer suffered him to fall so farre For with such care doth the Lorde holde vp such as striue to serue him that he neuer suffereth them to fall into great sinnes But if we doe slyde stumble and hurt our selues let vs not be amazed for euen the same infirmities are common to Angels Therefore when we pray to God we ought to demaunde with teares and contrition for that if he then suffer vs to fall he will also geue vs grace