Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	david_n	jonathan_n	saul_n	1,059	5	10.1589	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03425	The king's request: or, Dauid's desire A sermon preached at the last generall fast holden at Yorke, the 21. of Aprill last. By Phinees Hodson Doctour of Diuinity, and Chancellour of the Metropoliticall Church of St. Peter-Yorke.	Hodson, Phineas, d. 1646.	1628 (1628)	STC 13551; ESTC S104137	19,311	38

THE KING'S REQVEST OR DAVID'S DESIRE A Sermon preached at the last generall Fast holden at Yorke the 21. of Aprill last By PHINEES HODSON Doctour of Diuinity and Chancellour of the Metropoliticall Church of St. Peter-Yorke LONDON Printed by THO. HARPER for Edward Blount and are to be sold at his shop in Pauls Church-yard 1628. PSAL. 27.4 One thing haue J desired of the Lord which I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visit his Temple IN this Psalme you haue the Prophet keeping an Audit and taking a reckoning of the treasures of his heart the receipts were many and great Mat. 12.35 which like so many Riuers from that great Ocean of Gods mercy made glad his heart that was a man after Gods heart 1. Sam. 13.14 For the receipts you shall finde them acknowledged in all his accounts To seeke no further an infinite treasure greater then Solomons is mentioned in the first verse of this Psalme the Lord is his light his strength his saluation My text disburseth that treasure in thankfull deuotion One thing c. And we haue reason to take our rise hence to begin at thankes for we haue receiued much And to receiue much and restore nothing is a shame It 's a shame not to giue where there 's cause a double shame not to restore and shame seldome goes alone but is accompanied either with sorrow or paine or both at least attended There being no burthen that loades more then a benefit and burthens if they bee heauy are both sorrowfull and painfull Indeed aske a naturall man what is the greatest burthen and he will tell you sorrow Aske a spirituall man and he will say Sinne. Sorrow loades man But Sinne loades man and God himselfe yea and tyers him too Thou hast made me to serue with thy sinnes a meane office to put God to and wearied me with thy transgressions Is 43.24 But aske the morall man what is the greatest burthen and he will tell you a benefit The Prophet David had experience of all these He complaines of his sonne and great was his sorrow that he that came out of his owne bowels sought his life But he roares for his sinne And when these tempests were ouerblowne he was not quiet in the calme but was after a serious meditation put to his Quid retribuam What shall I giue vnto the Lord for all the benefits that hee hath done vnto me And this in effect is his labour now there he consulted Quid retribuam here hee resolued One thing haue I desired c. For in the three first verses before my Text hee made a discouery of Gods mercy and bounty In my Text hee vowes his seruice as the tribute of his dutie For though it be Vnum petij he went not onely to pray but to offer sacrifices of ioy and to sing and praise the Lord verse 6. For thankfulnesse is Debitum morale and the Ciuilians say Naturaliter obligamur à dante So that as it is a heauy thing to beare either in body or conscience so are not they released that are released The very act of deliuery drawing on a third burthen how to be thankfull which vnlesse we take vp a worse than either of the other will happen vnto vs. Therefore in the nine leapers that returned not to giue thanks to take vp this burthen Luc. 17. Vlcus ingratitudinis was said one more loathsome then they leprosie the had for they were Mundi cute but not Corde Christ had giuen them faire skins but they had made themselues foule hearts But a good man is euer thankfull If Elisha haue house-roome with the Shunamite before hee take his leaue What shall we do for thee 2 K. 4.13 And if Ionathan be dead David will enquire for some of Sauls kindred to gratifie them for his friend Ionathans sake 2 Sam. 9.3 yea vnthankfull Absalom will condemne ingrate Hushai though himselfe gaine by it is this thy kindnesse to thy friend 2 Sam. 16.17 yea the Deuill himselfe damnes it Iob. 1.9 and cons him not thank that leanes to one that supports him Doth Iob serue God for nothing And as the thing is odious for In hac contumelia omnis contumelia so is the name he is a Nabal a foole 1 Sam. 25.25 a title in these times more contemptible than a knaue when the world is more ashamed of infirmities then crimes and it is greater reproach to be esteemed shallow then wicked And as both the thing and the name is odious so it is vnprofitable For as it 's true He that smoothers one iniury drawes on a second So he that vnthankfully smoothers a benefit loseth a second And againe as he that quits one wrong preuents many So he that quits a benefit inuites many For Nunquam cessabit decursus gratiarum à Deo nisi prius cesset recursus gratiarum ab homine The showres of Gods graces will neuer leaue falling vpon vs so long as wee send back but the fruit of thankfullnesse to him Then before we aske new blessings let vs bee thankfull for the old Eighty eight and powder treason we haue within many of our memories beene deliuered both from destruction by water and fire Some of vs euen of late from famine and many of vs from the pestilence Wee of this Citie so preserued from it as it hath not beene suffered in that common calamity to come neare our dwellings And now Lord make vs thankfull and in mercy not in wrath preserue vs from the sword It were a secret worth our discouery what 's the motiue to Gods patience towards vs that all our neighbour countryes should bee in blood and worse and the sword of the deuourer should not be able to touch vs. I say in blood and worse For God hath a plague both on this side and beyond death worse than death On this side captiuitie and idolatry Beyond it That fearfull and eternall separation of our bodies and soule from God From both which good Lord deliuer vs. And that he may deliuer vs let vs pray that hee would send such a gratious raine vpon his inheritance as may refresh it and open it so in thankfulnesse towards him as it may expect the later raine and not be deceiued These showres they were that made the Prophet Davids heart so fruitfull In the three first verses of this Psalme they fall vpon him In my Text the fruit of those showres returne to God In the first God is gratious vnto David In my Text David is thankfull vnto God The parts are three and those three are in a manner one For God David and the Temple make vp euery part And these three make vp the three parts For first you haue David praying for one thing There 's God David and the Temple For that one thing in the second place is the Temple of the Lord where he desires of God

to the highest pitch of impietie Therefore this man this King of ceremonies Dauid that went not to bed to pray there but when hee was in bed rose vp to performe that dutie giues this reason of Atheisme and all impietie and prophanesse euen the want of this Petij Non inuocauerunt deum Psal 53.4 and therefore it followes in this Psalme the seuenth verse Hearken vnto my voyce hee still continues the vse of his tongue when I cry he desires not to be heard vpon other condition Now as the greatest must bee suiters and the iustest petitioners to God So in our petitions as hee likes not a proud peremptory faith I am not like other men you know the Dialect for Abraham must be but dust and ashes Gen. 18. so he dislikes as much distrustfull humility Qui timide rogat docet negare And this the Prophet knowing though he be a suiter yet hee comes with confidence hee will haue no nay One thing haue I desired which I will require with Iacob though he be lesse then all Gods mercies Gen. 32. yet he resolues not to let him goe before hee blesse him Haue he would that hee desired though with Sampson he tooke it out of the Lions mouth That he desires he will require And surely this his importunity was a good argument of his familiary with God for men vse to be importunate with their friends and such as they may make most bold with And therefore Abraham who onely by name is called Gods friend 2 Chron. 20. and Moses with whom God talked as with a friend Exod. 33. are obserued to haue beene most importunate with him of all other the one for the Sodomites pleading and by degrees drawing him from fifty to ten Gen. 18. the other for the Israelites so pressing God that he was faine to entreat Moses to let him alone as Moses was to entreat God to forgiue them Exod. 32. And doubtles this was it that made Dauid so bold to require and importune that hee had desired hee was a friend of Gods too for what can bee required more of a friend then to bee a man after his owne heart and such a friend was Dauid hence it is that he is not only a friend but a friend to Gods friends and an enemy to Gods enemies for so it is in the verse before my Text. When the wicked euen my enemies See you a wicked man he is Dauids enemy because Gods enemy See you an enemy to Dauid why then sure hee is a wicked man implying that for which he contesteth with God himselfe Psalme 13.9 Doe I not hate them that hate thee And then he protesteth that for which he contested yea I hate them with a perfect hatred as though they were my enemies So that there being such a reciprocall assurance vpon intercourse betwixt God and the Prophet that they are not onely friends but they maintaine a league offensiue and defensiue so as they are friends to friends and enemies to enemies wee need not maruell he should be so bold as to require that he had desired From Dauids affection we may learne to know our selues If Gods friends be our friends we may take comfort to thinke that God is our friend too If Gods friends bee our enemies or Gods enemies be our friends it is to bee doubted our league is likewise broken which wee had with God That 's for his affection From Dauids confidence and importunitie and Gods liking and allowance of it great men may learne not to scorne to be importun'd by their inferiors The distance is greater betwixt God and man then can be betwixt one man another and yet Dauid thought it no inciuility to importune God him selfe One thing haue I desired which I will require It 's a rule at Court not to mooue a man againe in a suit whom we haue lately troubled I thinke because there 's little true friendship there but he is the welcomest that commeth oftnest to God And hee that hath beene at him with his Petij may bee the most bold with his Requiram Such is the condition of fauourites both with God and men His first blessings are causes of second and his by-past fauoures inducements to him and so many encouragements to vs to call for more Thus the Prophet pleades Thou hast beene my succour leaue me not the ninth verse of this Psalme A strange motiue it were among men Sir I haue lately troubled you but I haue another suit No would hee answere I haue already done well trouble me no more But he is the best entertained that comes oftnest to God He is not new fangled Ego Iehova non mutor he growes not weary of his friends Once his and his euer to teach vs when once we put our hands to the Plough to serue him euer and to be sure to make our Petij good with our Requiram Againe though importunity be often waited on with impatience it 's not so in Dauid impatient hee was not though importunate so should it be with vs. For Quae nondū data sunt stulte negata putas Blessings are not denied when not presently giuen sometimes God is not fit his time to shew his greater glory is not yet come Sometimes we are not fit to receiue Our Prophet knew that with God there was plenteous redemption And therefore he that said with himselfe Requiram said to himselfe Expectans expectaui the beginning of the last verse of this Psalme and though he tarry long yet Sustine Dominum the end of the same verse So impatient he was not yet importunate That I will require And no wonder if he were importunate seeing it was but vnum one thing that hee ask't and vnum quiddam such a one And this vnum as it 's set before so it passeth through my Text and euery part of it He desires one thing to be in one place to behold one beauty and therefore hauing fix't his desires well he would not change but to this vnum would allot all the dayes of his life He that makes a sute but once to a friend though it be somewhat distastfull will look to speed Sampson suspected himselfe when he prayed to be heard at this time only It implyed thus much It 's a great matter Lord I now desire to be reuenged for these scornes and the losse of mine eies with the losse of my owne life and so many thousands of mine enemies But strengthen me at this time onely and I shall neuer on earth make other request and then God heard him Iudg. 16. Dauid comes oftner then once but it 's but for one thing and that vnum quiddam such a thing as of all other was most pleasing to God he could haue deuised nothing for which hee should haue beene more welcome and yet hee is glad to importune God before he speed When the Breast is full the Mother would bee drawne but she will endure a little paine to heare her childe entreate or