Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	david_n	king_n	saul_n	5,058	5	9.8538	5	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

vouchsafe then oh mercifull Lord the as thou hast pardoned thē who without any submissiō crucified thée so thou wilt also remit our sinnes the prostrate afore thée accōpany our petitions with teares humilitie beseching thée to communicate vnto vs during the vse of this life thy spirit of grace feare in the other world the fruition of thy maiesty in glory A discourse afore the Emperour wherein is touched the Conuersion of the good Théefe Domine memento mei cum veneris in regnum tuum TO euery Christian iudgement ought to be acceptable this notable saying of Boetius Nihil ex omni parte beatum as if he had sayd there is nothing in this worlde so perfect wherein cannot be found imperfection nor any thing so vniuersally blissed which is not subiect to his bale error reprehension yea few things conteine their iust measure being brought to the yard fewer are founde to holde equitie of weight when they are paysed in the balance Man of himselfe is so small a matter and by reason of his frayltie of so weake power apprehension that there was neuer prince so mighty Philosopher so wise Captaine so valiant nor any one so established in blisse in whose condicion could not be found occasion of correction in their lyfe amendment of behauiour what is he to whom god hath geuen creation the earth disposed her natural sustenance which hath not sorrowed which hath not sinned whose doings haue not ben entangled with error yea if we beholde our selues with eyes of our selues besides that we shall sée in our common actions nothing but imperfection error and sinne yet also we shall finde that the men of the worlde doe many mo thinges wherein are mo occasions to repent them then meanes to worke their commendation Justus es domine et rectum iudicium tuum sayth the Prophet Righteous is the Lord in all that he doth and iust in his iudgements yea there is more certeintie in the iustice and iudgements of the Lord then eyther in the course of the Sunne the reuolution of the heauens or stabilitie of the earth Little honour had Dauid attributed to God in naming him iust if he had not also sayd that his custome was to doe iustice as in lyke sort it had not ben enough to ascribe vnto the Lord the action of iustice if withall he had not geuen him the name title dignitie and reputation of Righteous For many there are who are iust in their persons but doe not administer iustice to others as of the other side there be such as are instruments in the distrubution of iustice to others and are not righteous in themselues By reason whereof we may saye that so high and noble is this priueledge to doe all thinges wel and in their perfection that God hath reserued it to himselfe and not vouchsafed to communicate that deuine prerogatiue to any Creature And therefore all thinges vppon the which the Lorde bestoweth his eyes and countenance are not onely good but also we ought to beléeue that in them is no imperfection or error Quia vidit Deus cuncta qua fecerat et erant valde bona which falleth not out so in the Actions of man because in whatsoeuer he enterpriseth or bringeth to passe is founde good occasion of correction and iust reason of amendement For the dayes of our lyfe are so short and the Art which we learne of so longe studie and time that when we thinke we haue learned anye thinge it is then we stande euen in the Iawes of death and are ready to pearce the Pitte prepared for our corrupt Boanes In all the workes of man there is imperfection according to the Sentence of Socrates who confessed he had learned no other thing in Athens but to know that he knewe nothing wherein sure he sayde truely For how Rude Vile or Base so euer the Art be we finde in it alwayes more thinges to learne then we haue learned the same being the occasion of the Ciuill controuersies now a dayes wherein the Philosopher reasoneth agaynst the Philosopher the Mayster agaynst the Mayster and the Scholer agaynst his mate disputing and mayntayning opinions onely to séeke out and know which is he that vnderstandes most all which procéedes of the litle we know and the much we presume and that noane will confesse to be Inferiour one to an other Omnia in pondere et mensura fecisti sayth the wise man speaking of God thou hast made all thinges Oh Lorde by weight and measure which being aboue the power and prerogatiue of man falls out contrarie in all his actions For all thinges in this wretched worlde being guided more by opinion then by reason it happeneth most often that we cutte of and abridge that we ought most to encrease and lengthen and of the contrary geue continuance and amplyfication to thinges which deserue to be discontinued and deminished But in the house of God is neyther faction in opinion nor parcialitie in reason no who can reasonablie haue occasion to complayne séeing that all thinges that he geues to vs are layde out by weyght and measure when God had Promised to Abraham the Lande of Promisse he séemed forthwyth desirous of the possession of it which the Lorde woulde not agrée vnto afore thrée Hundreth yeares were past and finished saying vnto him that Nondum completa erat malitia amorreorum meaning I am the great God of Jsraell the Iudge of the Quicke and of the Deade and of the good and of the Wicked and being he to whom belongs the Rodde of righteous iustice and in whome onely is the propertie to doe Equitie to euerie one it is méete to expect yet in thrée Hundreth yeares to the ende the Cananites may deserue to loase theyr Lande and thy race procéede to be more worthie of it from the time that Kyng Saule was forgotten of GOD vntill Dauid was Elected ouer Jsraell there passed Forty yeares afore the Scepter was taken from the one and the other ioyned to the Throane of the Kyngedome In which respite of tyme the Lorde taried till wicked Saule became worse and Dauid increased in vertue and goodnesse Since therefore the giftes and doings of God are administred by weight and measure this ought to be the thought iudgment of euery Christian that when he sendes aduersities it is to exercise vs if he visit vs with pouerty it is with this intentiō to make vs deserue better whē he blesseth our estates with plentie by so much more ought we to retribute vnto him thankes seruice glory and obedience And if he chastiseth vs oh let vs thinke that he hath meaning to amend and make vs better so that as al things in the world and elswhere within the circuite and circumference of heauen and earth were established by his preordinance and foresight and guided to their effects by his omnipotent deuine and infallible prouidence So there is nothing that he doth administer or disperse

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

man who dwelles alwayes insatiable in the desire of gaine would not make the first demaund hauing regard to the wordes of the Angell promising double to the second The enuious man on the otherside whose condicion is to desire that no good happen to an other vsed scilence determining rather to loase the benefite of the first demaund then that his companion should enioye the double of his gaine Oh infinite malice and corruption of men in whom euen the certaintie of benefit bréedes emulation the one not contented to haue more then he looked for and the other not satisfied though he had all the one afrayd to demaund least his friend should find fauour and the other disdayning that the benefit should be deuided The one gréedie to get the profit of both the other for spite brought mischiefe to both The one wretched in scilence the other miserable in enuie The one diuelish in couetousnesse the other accursed in hatred The one insatiable in desire and the other infinite in malice They both had appetite to drinke and yet both languished in thirst They both saw likelihode to get and yet both suffred losse not for that they néeded but because their corruption so required For being in this conflict who should aske first and that of necessitie a demaund must be made the enuious man thinking by the sufferance of a simple harme in himselfe to bring double hurt to his fellowe desired of the Angell that one of his eyes might bée put out wherewith at the instant hée lost one eye and his companion was made blind of both So that where the one refused to bée satisfied with that which sufficed the other was raysed as a scourge of his insatiable desires and the one as wretched in spite as his companion in couetousnesse the one became the iust instrument of reuenge to another A iustice of due force against such as striue in the quarell of enuie and couetousnes both which being contagious infections in the nature of man the one poysoneth his soule and the other consumes and dries vp his body of all other vices in the world enuie is the most auncient of most custome and of greatest continuance yea euen to the end of the world It tooke beginning in the serpent It was familiar with Came. It hath continued from Adam to all the posterities of Iacob and Esau Saule and Dauid and Job and his progenie with many other whose mutuall persecutions moued not so much by their great kingdomes riches and principalities as for the enuie they bare one to an other enuie being of a nature to conspire against the vertues Fortune and glory of others So that greater is the grudge that deriues from enuie then the dispite discending of iniuries For it hapneth oftentimes that the man that is wronged doth either dissemble or forget But who is setled in enuie leaues nothing vndone that may aduance the reuenge enuie being none other thing then a disdaine contempt of an other mans glory as was wel expressed by the factions quarelles betwene Caesar and Pompei who fought not so often for any priuate iniurie offred by either of them as for the mutuall dispite they bare to their common fortune glory Enuie alwaies bearing more malice to the vertues glory of men then to their fortunes or goods It is a canker that spreds into al cōplexions a bloud sturring in al sorts of men For if he be a good man his vertues make him subiect to enuie if he be wicked his vices make him enuious so that of what temper so euer our condicion is we are either disfauored by enuie or els we persecute others for enuie And therfore the best remedie against enuie is to forbeare to bée vertuous or at least to estrange our selues from prosperitie that no man contemne vs liue cōtented with aduersitie not disdaining the happines of others we néed haue no encōbrāce with the proud mā so long as we make our selues equal with him We néede not be infected by the lechour if wée hold no conuersation with him We néede not feare the quareller if wée expostulate no wordes with him nor bée in daunger of the couetous man so long as wée aske nothing of him But it is hard to auoyd the eyes of the enuious man for that if we climb into fauour he wil espie vs if we fall infortune hée wil make vs cōtemne murmure Yea there is no Sea which he sayles not ouer no kingdome which he inuades not no power to resist him nor man hable to auoyd him It beares no regard to the mightiest Prince nor pitie to the meanest subiect It fauoureth no man for his force nor flattereth any for his beautie It spited the wisedome of Salomon and riches of Cressus It dispised the liberalitie of Alexander and prowes of Hector It controlled the eloquence of Cicero and enuied the fortune of Augustus and bare malice to the iustice of Traian All which graue and noble personages were not so replenished with graces and dignities as pursued with nombers of enuious eyes Yea enuie doth not only persecute men that liue but it denieth renoume to such as are dead Enuie to vertue ielousie to fauour and aduersitie to prosperitie are so ioyned together by nature that the one followeth the other as the shadowe doth the man And as nature and conscience carie vs to owe compassion to such as bée poore and miserable so ambicion and corruption leade vs in enuie against those that stand in fortune and fauour This being one proofe of the malice of the worlde that to such as are downe none wil lend their hand to helpe them vp againe and to those that stand in grace many are the espials to bring them out of fauour Therfore let such as are rich mightie be assured that by how much great they are in place dignitie by so much more are they subiect to suspitiōs enuie Ther be certain Brotherhods of enuie whose principall office is to burie men quicke vncouer bodyes that are dead to those brotherhoodes belong these lyberties and prerogatiues They say no ill of the poore but speake at large of the riche They minister no succours themselues and restreine others from Charitie They haue mindes voyde of all compassion but readie hands to receiue all that comes They neuer speake wythout murmure nor vse scilence wythout pretence of malice They are suspicious of their enemies and Traytors to their friendes They séeke not to salue what is a misse but are diligent supplantors of men of vertue Lastly all that they say is spoken in malice and murmure but they doe nothing according to trueth and good meaning That more safe were it to holde conuersation wyth a Tyrant then wyth a man possest wyth enuie for that the one takes a way but the lyfe and the other persecutes the renoume and glorie The tyrant hath couller of iustice to all that he doth