Selected quad for the lemma: word_n

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
A73859	A fruitfull and necessary sermon, specially concernyng almes geuing, preached the Twisday [sic] in Easter weeke The yere of our Lord. 1572. at S. Maries Spittle. By Thomas Drant, bachelor in diuinitie.	Drant, Thomas, b. 1601 or 2.	1572 (1572)	STC 7166; ESTC S125321	40,829	98

those dayes Who hath in mynde what meate the rich glotton dyd eate is not the Cheualry of many a mā forgotten bookes and booke writers forgotten Dwellynges feastes shewes Royalties ioyes and iestes forgotten all thynges in this world are or shal be forgotten But God is not vniust that hee will forget the worke and loue which you haue shewed in his name Yet there is an other doubt that a mā must geue to so many to vij or to viij Alas will they say we shal be ouerwhelmed with nomber A man by geuing to so many beggers hym selfe in tyme shal be a begger Dauid aunswered to this I neuer saw the iust man forsaken nor hys seede beggyng his bread He meaneth this that in so long a lyfe as Dauid had leadd a man shall scarce sée that vpon an vpright harte in geuyng a man shal be brought to beggery But let vs sée the weight of this doubt thou sayest thou art afrayd to geue vnto vij or to viij Let me heare what thou sayest is it so great a thing to geue vnto vij or to viij But thou makest it no great doubt thou thy selfe alone to set vpō vij viij ix x. or xx dishes To haue xx coates xx houses xx farmes yea xx Lordshyps If thou be a Lawyer thou art not afeard to vnder xx poore men or a Marchaunt to eate vp twenty Marchauntes Where there is no feare thou art much afearde and where there is much feare thou art nothyng afeard The world can euer easly find a staffe to beate a dogge The world is neuer without excuse it is euer ready to finde delayes and finde shiftes to kéepe in their almes So Naball whē Dauid made his moane to hym for relief at his hand Though hée were a starke foole otherwayes yet he redely founde excuses to deny hym his request For first sayth Dauid who is Naball or who is the sonne of Isa Secōdly he sayth that many seruauntes were gone a side from their master Thirdly that such meate as hee had it was prouided but for him his sherers Wel go to let vs examine these reasons of Naball and pursewe hys excuses Who is Dauid quoth Naball and who is the sonne of Isa Abigall a wise woman the wife of Naball did know Dauid The seruauntes of Naball dyd reporte very well of Dauid Dauid had kylled great Golliath Dauid was knowne to the Ladies of Israell and all Israell yet Naball doth not know Dauid Naball dyd knowe Dauid but Naball would not know Dauid Deafe eares in aduersitie deafe eares in aduersitie Neuer in miserie doth any Naball know any Dauid Let vs sée this second excuse Many seruauntes bee gone a side from theyr master Naball here séemeth to accuse Dauid of goyng aside from his master that is of a schisme or rebellion Neuer thinkyng with him selfe the great cruelty of his Master Saule The perillous accusations of Doeg yea and at such tyme as Dauid went about to asswage the deuilishe and vntēperat nature of Saule with pleasaunt and well tewned musike At the same tyme Saule went about to kyll Dauid These thynges Naball would not consider for surely Naball and wicked men will to the death accuse iust mē rather then by their almes they wil relief thē Nabals third excuse was that such prouision as hée had was for him his shearers and this excuse is also worthy to be thought vpon Let vs consider Dauid Naball what was Dauid as I sayd before a triumpher vpon Golliath a man of wyde renome vnder God the glory of Israell What is Dauid At this instāt when he made his supplication to Nabal a poore Gentleman yet a Gētleman yea a very honest godly famous gentlemā What was Dauid like to be a Prince a Kyng and his séede to rule in secula seculorū Now what was Naball His name sayth he was a foole His good wife sayd he was a foole and his maners proclaimed hym to bee a foole in secula seculorum ▪ Yet foolish Nabal and his foolish shearers must haue all And Dauid and his godly company must lacke all Thus what for feare to cast our bread into the water or for feare to geue it vnto to many as to vij or viij or els for other excuses which wordly Nabals can inuent Dauid and poore men are most sparyngly refreshed charity is quenched and we dare not cast our bread vppon the face of the waters But these doubtes are no doubtes wherfore we should not geue but the reasons that folow are great reasons wherefore we shuld geue because after many dayes we shall finde it agayne And here the world can doubt nothyng but that we shall finde it agayne For God sayth in this place we shall finde it agayne In Eccl. 3. It is sayd That the Lord which doth recompence fauour for fauour wil be myndefull hereafter That hee whiche geueth in tyme of his fall shall receaue relief agayne In Psalme xlj It is sayd Blessed is he which doth consider of the poore and nedy Because in the day of necessitie the Lord will deliuer him The Lord will kepe him and quicken hym He shal be blessed in the land and shall not be geuen ouer into the handes of hys enemies The Lord shall prompt hym vp in the bed of his sorrow And turne his couch in his infirmitie So by these and many other places it is playne that God sayeth we shall finde our almes agayne Neither cā the hard harted man sticke here except he will doubt whether Gods wordes bée true or no The whiche if he do let him knowe what Dauid sayth Psalme xciij saying thy testimonies are very true Esay sayth xlv chap. De ore egressum est verbum meum nō reuertetur The word is gone out of my mouth and it shall not returne 2. Cor. 1. It is sayd All the promises in Christ be yea amen And this is true of all Gods other promises They bee all yea and amen Old Iacob promised that Christ would come so it fell out it was yea and amen For God fulfilled that which he promised by Iacob He promised Abrahās séede lyke the Starres from the sky It came so to passe as we read in third booke of the kynges I am sayth Salomon in the middest of this people whiche can not be nōbred nor compted His promise that he made to Sara was true Hi● promise that hee made in xxx of Exodus in deliueryng hys people out of Egyp● was true That whiche he promised t● Iosua of the wynnyng of the Citie Ha●● and all the kynges that conspired agayn●● him was true likewise He promised Dauid his kyngdome Salomon wisedome Pharao destruction by water Saule loss● of his kyngdome Helye necke breake Salomon the deuiding of his kingdome And all these proued true all and euer the wordes of God shal be found certain that is yea amen Neither are we alon● to venture of the

certeintie of these promisses They haue bene that haue ventured long before and with great ieperdie vpō the bare word of God. Abraham ventured to forsake the acquaintaunce o● his youth his kinsfolke and frēdes and and to leaue that which he had long sen● with his eyes to go to that whiche he neuer saw So ventured he to set vpō kyng Gederlaomer and his felow kings And further to kill his own sonne and all this vpon the bare word of God. Noe ventured to defray great sommes of money for the buyldyng of an Arke All the whole world laughyng on him to scorne by the onely warraunt of Gods worde Moses ventured to forsake the kynred and acquayntaunce of Pharao and rather to suffer affliction with the people of God onely for the trust he had in that worde And as it is sayd in xj to the Hebr. what shall I more say the tyme will fayle me if I should rehearse of Gedion of Barach Sampson Iepth Dauid Samuell the Prophetes If all these haue ventured why dare not you venture vppon mans word the world wil venture mans word is but pēne inke and paper Gods word is a rocke Gods word is not subiect to casualtie Mans word is subiect to craft casualtie If therfore we venture vpon any ground Let vs venture vpon Gods worde why should we not venture In short tyme after we must venture for we must dye leaue our goods we wote not to whom So in Luke xij Foole this night they will fetche away thy soule And then that whiche thou hast gotte whose shall it be So in Eccle. 3. I hate my labour in the whiche I haue labored vnder the sunne Because I must leaue it vnto a man which shal be after me And no man can tel whether he be wise or a foole And yet he must be a Lord in all the labour which I haue labored vnder the sunne Heyres apparēt I saye are not alwayes heyres at your death you must venture it therfore now venture it Vēture for after many dayes ye shall receaue it agayn But it forethinketh you that God differreth your reward many dayes and that it shal be long or you finde it Know you what Iob sayth If we take good thyngs at Gods hand Why doe we not take ill thinges likewise If we be well content that God should lōg differre our punishmēt why are we not likewise cōtent that God should lōg differre our ioy reward God suffered Cayne long vnpunished He suffered the sinners before the stud Cxx. yeares after he had warned them He suffered the Amorittes whilest their iniquitie was filled vp He suffered Sodome and Gomorra whilest the crye of their wickednes was multiplied and their sinne was to much made haynous He suffered Mohab iij. yeares he threatened that the people should bée slayne on the alter in Ierobohams dayes for their wickednes yet he differred this punishment CC. and lx yeares He suffered vngodly men to prolong their dayes by their malice He suffereth wicked men to liue in great prosperitie and to be buryed honorably And their sonnes to be great men And ryde on horsebacke He suffered the rich man in S. Luke to eate and drinke euen to his death He beareth with iniquitie in all men and suffereth it long vnpunished Therfore if it be long or we finde our bread agayne we must be content with it If it greue vs that it is differred many dayes Let vs remember that Dauid also being a good and iust man was vnlooked to many dayes And therefore he crieth often Vsquequo How long how long Lord how long and this he crieth oftēs The people of God sayth that they were exercised with miseries euen from their youth Godly men dye vnburied and hee that did saue a Citie God suffered hym in this worlde to bee cleane forgotten Sara suffered long vexation of Hagar and her sonne Abraham suffered long the iniurie of Abimileckes seruauntes Ioseph suffered longe the wronges of his brethren and of his mistris Ieremy suffered longe and many wrongs Paule suffered lōg troubles and wronges The people of God Apocal. vi cry out how long O Lord thou that art holy and true Doest thou not Iudge and reuenge our bloud on those that dwell on the earth So that God exerciseth good men long in the troubles of this world And therfore we may be contented if after a long tyme we finde the fruit of our almes agayne Neither be these dayes long dayes in déede but in opiniō and though they be many dayes yet are they but dayes For the length of our life is not worthy to be named in the name of yeares Our life is as Iacob sayth of hys life my dayes are but a few Ioseph beyng borne in the midle age of Iacob is sayd in Scripture so bee the sonne of hys old age For a man beyng a child is euen now at his middle age and beyng at hys middle age is euen now at his olde age An hundred yeares in age is but the yeares of childhode so it is sayd a child of an hūdred yeare old The Prophet Esay calleth lx yeares but one moment He telleth his people he would forsake them for a moment He meaneth lx yeares in the captiuitie of Babilon Paule calleth the greefes that we haue in this worlde the griefes of a moment Dauid compareth mās life to wind to talke to a shadow Esay cōpareth it to the remouyng of a tabernacle Iob to an Egles wyng and to a Weuers shittell So that these many dayes are in déede but a few dayes Go to it frely therefore For after a fewe dayes though you thinke them many dayes What soeuer you mercyfully bestow vppon the poore ye shall finde it agayne There foloweth an other reasō Thou canst not tell what wil be tyde vpō the earth So that here Salomon semeth to say this much There will some thyng fall on the earth that thou knowest not of if thou diddest know of it o● wouldest know it would surely styrre thée vp to be liberall And that thou doost not know particular chaūces I do not greatly blame thée In déede Salomon sayth truly We doe not know thynges to come For it was not geuē vnto the Apostles to know tymes the moments of times For euen in these thynges where our booke lyeth open we are deceaued for lacke of knowledge So Gregory Naziēzen semeth not to know the true honor of Mariage Nor Iustinus Martyr the state of aungels and their affection towardes womē Nor Austen the true meanyng of the Psalmes Nor Ierome of the litle prophets Nor Ireneus the age of Christ Tertuliā knew not truth in secōd Mariages Nor Chrisostome in frée will and taking of othes The Councell of Ephesus was deceaued with Eutiches heresie The first Coūcell of Nice had cōmitted a great foly but for Paphnutius The third Councell of Carthage was deceaued in forbiddyng prayers to be