Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	king_n	son_n	18,071	5	5.0209	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07198	Two sermons, preached at the Kings court, this Ianuary, 1620 Concerning Davids adultery, and his politick practices. By Francis Mason, Archdeacon of Norfolk, and Chaplain to his Maiesty in ordinary.	Mason, Francis, 1566?-1621.	1621 (1621)	STC 17600; ESTC S112434	36,020	128

these foure points 1. The quality of the person or what manner of man this David was which committed adultery 2. With whom 3. When. 4. How he was plunged into this gulfe of sinne The first point is the quality of the person Concerning which I may truly affirme that David was the most eminent and remarkable man that was then living upon the face of the earth for it was famously knowne both to Iewes and Gentiles that the God of heaven had been his continuall Buckler and Defence even from his youth up He had defended him from a raging Beare from a roaring Lion from a huge and terrible Giant from the fury of the Philistines from the cruell persecution of bloodthirsty Saul and in a word from a thousand dangers And as the Lord had compassed him about with gracious deliverances so he had crowned him with blessings upon blessings temporal spirituall ordinarie extraordinary First when he was a poore Shepheard following the Ewes the Lord sent Samuel to anoint him King over Israel Secondly the Lord gave him a glorious victory over Golias all Israel did see it and reioiced Thirdly the Lord gave him honour in the hearts of the people so that the women did sing in their dances Saul hath slaine his thousands David his ten thousands Fourthly the heart of Ionathan the Kings sonne was knit vnto him for he loved him even as his own soule Fiftly Michal the Kings daughter loved him so David became the Kings sonne in lawe And after the death of Saul and Ionathan the Lord advanced him to the royal throne the glittering Diademe was set upon his head he raigned over Iuda seven yeers and sixe moneths and then over all Israel even from Dan to Bersheba Besides all this the Lord gave him plenty of gold and silver and victory over all his enemies so that his victorious banner was displayed even from Ierusalem to the River Euphrates Moreover he was a Prophet of the Lord a type of Christ a Secretary of the holy Ghost in penning those sacred and mellifluous Psalms he was also the sweet Singer of Israel and a Composer of those melodious harmonies that were used in the Tabernacle of God hee was likewise one of the Patriarks for so Saint Peter stiles him and God had sworne unto him that he should be one of the Progenitors of Iesus Christ. Now for inward gifts and graces hee was a Child of God a member of Christ a Temple of the Holy Ghost a vessell of grace a sanctified Soul a sweet and well tuned Cymbal a heavenly Organ of angelicall sound in all his workes he prays'd the Lord with words of glory every Psalme breathing religion and devotion in so much that God himselfe gave him this testimony that hee was a man according to Gods owne heart O what eminencie of grace what sublimitie of honour what preheminence of prerogatiues was here and yet for all this David euen this David committed adulterie Now that we may make vse of this example first let vs obserue the frailty and infirmity of man Behold hee that was supposed to be strong as a Lyon and tall as a Cedar was not only incountred but also conquered with a temptation Wherefore in his frailety wee all may behold as in a glasse the plaine image of our owne imbecillity for if the Lyon be conquered what shall the little Lamb doe If the Cedars of Libanus be shaken what shall the tender plant doe Alas what are wee if God withdraw his grace Even the best man upon the face of the earth if he were left to himselfe should perish everlastingly Look upon Saint Peter ô what a confidence and hye conceit had he of himselfe and yet for all his boasting hee did not onely deny but also forsweare his Master Wherfore lay away all presumption let no arogancy proceed out of your mouth but let every man cōsider his own infirmity therby learn a holy and a gracious humility Secondly let us observe the danger wherin we stand for if David a man according to Gods owne heart were tempted what man upon the face of the earth can be free from temptation I confesse that all men are not tempted alike to the same sinne of adultery For as our Saviour sayth There are some Eunuches which were so borne from their mothers wombe but all men are tempted to one sinne or other Now where the banke is lowest there the water will over where the wall is weakest there the enemy will batter and where man is weakest there the divell will soonest assault him for our adversarie is like to a cunning fisherman he cōsiders the natures and inclinations of the fishes and accordingly baiteth his hooke If Iudas be covetous the divell will baite his hooke for him with thirtie pieces of siluer If Achan love pride in apparell the divell will angle for him with a goodly Babylonish garment If Absolon be ambitious the divell will seeke to catch him with the hope of a kingdome Thus hee observeth all and accordingly he tempteth all and therefore looke for temptation whosoever thou art Alas my brother thou carriest sinfull flesh and bloud about thee and dost thou thinke thou shalt not be tempted The world is full of alluring provocations and doest thou think thou shalt not be tempted The divell goeth about like a roaring Lion seeking whom hee may devoure and dost thou think thou shalt not be tempted Wee have an enemy sayth Saint Hierome Cui nomina mille mille nocendi artes atque ego infoelix victorem me putabo dum capior He hath a thousand names and a thousand subtill devices to intrap and intangle the soules of men and I poore wretch shall I thinke my selfe a Conquerour even then when I am taken captive Beleeve me beleeve me haec tranquillitas tempestas est this calme will proove a storme for even then thou art tempted when thou thinkest thou art not tempted nay therefore thou art tempted because thou thinkest thy selfe free from temptation Our blessed Saviour when he taught his disciples to say Forgive vs our trespasses hee taught them likewise to say And leade vs not into temptation thereby teaching us that even those children of God whose trespasses are forgiven are still notwithstanding subiect to temptation Wherefore my sonne when thou entrest into the service of God prepare thy selfe for temptation Thirdly seeing wee are all so weake and yet walke in such danger what is then to bee done That we may learne of the Apostle Let him that thinketh he standeth take heed lest he fall But how shall we take heed that we may learne of our blessed Saviour when he sayth Watch and Pray If the watch be neglected but one night the Citie may bee taken David had kept watch and ward over his senses all his life time and now neglecting it but one Evening he is not onely incountred but carried

of adultery When a couple are married or betrothed they make a solemn promise or vow one to another in the name of the al-seeing God Now the adulterer besides all his other offēces he transgresseth the covenant of his God Besides this he wrongs his owne wife with whom hee is linked in wedlocks golden band his wife I say whom hee should love as his owne soule O how he wrongs her in that hee prefers a strumpet before her Againe the adulterer wrongeth the husband of the woman which he defileth who if it come to his knowledge is thereby inraged his iealousie burnes like fire and he wil not spare in the day of vengeance And this undoubtedly is a marvailous wrōg For first he is robd of the love of his wife an inestimable iewell 2. His estate by this meanes may be translated to another mans childe and is it then any marvaile if States and Common-wealths have been severe in punishing of adultery I wil only touch this point briefly because the time passeth away In the Leviticall Law the adulterer and the adulteresse were both put to death I confesse that the Iudicials of Moses were moulded upon the Iewish Common-wealth and doe not simply binde Christians yet there is a perpetuall equity to be observed to wit that sinne be so punished that men may feare to offend This was practised of the Gentiles even by the light of nature for the Arabians did punish adulterie with loss of life as witnesseth Strabo Among the heathen Romans Lex Iulia was renowned and terrified many Others though they made it not Capitall yet they layd heavie punishment upon it and filled the faces of adulterers with shame and infamie Some write that the Egyptians did vse to cut off the womans nose and beate the man with battes almost to death Zaleuchus king of the Locrenses made a lawe that adulterers should lose both their eyes In later ages the Church of Rome hath beene too much indulgent unto this sinne and thereby gotten mynes of silver and gold Yea the Pope hath been so shamelesse as to take a tribute of Courtizans this was Daemon meridianus the Divell raigning at noone day This was not onely a sinne in the State but the sinne of the State because it had approbation by publike authoritie With vs though this sin too much abound yet it is punishable by our lawes and hath no coūtenance from authority And therefore though it be a sinne in our State it is not the sinne of our State Yet it were to bee wished that those grave and iudicious Sages and Senators of the kingdom which heare mee this day would in their godly wisedome consider whether it were not fit that the corporall punishment of adulterers should be augmented among us that men may stand in awe and sinne not And when good lawes are enacted let them not be like spiders webs where great flies breake through and little flies are entangled Let it not be said among us as it was sometime amongst the Romans Vbi nunc lex Iulia Dormis How great regard is to be had of the execution of wholesome lawes we may see in Zaleuchus who having made the lawe before mentioned That adulteterers should lose both their eyes it came to passe that his owne son committed adultery What was heere to be done should hee execute the law and put out his eyes Alas it was his owne on-only sonne and by this meanes the people should have had a blinde King Should hee not execute it Who then would regard his lawes when he himselfe did first breake them Therfore he tooke a middle course Because the lawe required the putting out of two eyes therefore he put out one of his sonnes eyes for hee had offended and another of his owne that his people might see how much he abhorred the sinne of adultery and withall how much he respected the execution of lawes But howsoever man doe neglect the execution of iustice against adulterers the God of heaven will find them out The children of Israel committed fornication and there fell in one day foure and twenty thousand Reuben the sonne of Iacob ascended into his fathers bed and thereby hee lost three prerogatives belonging to the first borne The first was the office of the Priesthood which was given to the sons of Aaron which were of the tribe of Levi. The second was the soveraignty which was translated to Iuda The third was the double portion which befell unto Ioseph Concerning all these it was said to Reuben thou wast unstable as water thou shalt not excell I knowe there is great difference between incest and adultery neither dare I enter into Gods secret iudgements yet thus much is certain that as incest so likewise adultery is a fire that consumeth to destruction and will root out all a mans increase And therefore if a man would have a blessed seed let him keepe his body vndefiled Ioseph refused to staine his vessell and the Lord so blessed him in his mariage that his two sons Ephraim and Manasses were reckoned among the tribes of Israel yea Israel did blesse in them and say God make thee as Ephraim and as Manasses On the contrary if men shall defile another mans bed it shall be the iust iudgement of God if they finde a crosse in their owne mariage bed and if their owne wives and daughters be defiled Yea if they shall bee hardned in this filthiness let them take heed lest this fire so burne to destruction that it roote out all their increase and cause their houses to decay and their lands to be translated to another name And yet I would exhort all men that they would refrain this sinne not so much for feare of punishment as for conscience sake Not your soules onely but your bodies also were created according to Gods image and therfore defile them not Not your soules onely but your bodies also are bought with a price even with the precious blood of Iesus Christ and therefore defile them not Not your soules onely but your bodies also are temples of the holy Ghost and therefore defile them not but so preserve these vessels of grace in this world that they may bee vessels of glory in the world to come Which the Lord grant c. The end of the first Sermon THE SECOND SERMON upon the former Text preached at Theobalds before the Kings Maiesty upon Sunday the 21. of Ianuary 1620. WHen of late I entred upon the explication of this Text in a Princely presence I proposed 3 things in David to be considered his sinne his repentance and his absolution The sinne of David reproved by Nathan and here confessed and lamented by himselfe was first of all that great and grievous sinne of adultery and secondly those other enormous sinnes wherwith hee entangled himselfe while he went about to hide and conceale his adultery To shew the haynousnesse of his adultery I unfoulded