Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	run_v	skirt_n	45	3	11.6100	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16175	Two sermons preached the one at Paules Crosse the eight of Ianuarie 1580. The other, at Christes Churche in London the same day in the after noone: by Iames Bisse maister of Art, and fellowe of Magdalen Colledge in Oxenford.	Bisse, James, 1551 or 2-1607.	1581 (1581)	STC 3099; ESTC S112803	54,089	142

o heauēs harken o earth saith the Lord the oxe knoweth his owner the Asse his Miasters cribbe but my people doth not know me again the stork in the ayre doeth knowe her appointed times the tutele the crane the swallow obserue the time of their comming but my people knoweth not the iudgement of the Lord. But why doth the oxe know his owner the Asse his maisters cribb why doe the storke the turtle the crane the swallowe obserue the time of their comming is it not for meate for their bodies and for their liues shoulde they labour for their liues not we for ours For well saide Tullie to Caesar Non est haec tua vita dicenda quae corpore spiritu continetur illa inquam illa est vita tua Caesar quae vigebit memoria saeculornm omnium c. This is not to be called thy life which doth consist of bodie and soule that I say that O Caesar is thy life which shal endure thorow out all ages c. And well saide Africanus to Scipio Nou tu is es quem fama ista declarat sed mens cuiusque is est quisque non ea figura quae digito demonstrari potest Thou art not he Scipio whom this form and proportion of bodie doth shew thee to be and eche mans minde is the man not that figure and shape of bodie which may bee demonstrated and poynted at with the finger We then in labouring for this corruptible meate doe neither labour to mainteine our liues nor yet too susteine our selues For this is not our life wee are not they whom these shapes and formes of our doe shew vs to be Our soules are our selues our selues are our soules let vs then labour for our selues that is for our soules As the Lord did carie the Iewes so doeth hee offer too carie vs vppon Eagles winges what whereas the deade carcase is we like young Eagles may resort but wee will not bee carried As Christ did clocke for the Iewes so he doth for vs to come vnder his wings but wee will not come We are like Esops cocke who estemed more of one barley corne thē of al the precious stones in the world The heauens doe declare the glory of God the firmamēt sheweth his handy worke the Elemēts obserue their order the sun doth reioyce to run his course onely the foundations of mans hearte are out of course only man doth disobey gods wil. The sun once abode in the mids of heauen for the space of a whole day but it was at the prayer of Ioshua the sunne once went backe tenne degrees but it was at the request of Ezechias but flesh and blood doth stil stand in the way of sinners still walke in the counsell of the vngodly sit stil in the chayre of pestilence and still goe backe from the streight way streight path of the Lord. if this foode were cleane taken from vs and were not to be found as it hath byn wee might then seeme to haue some reason to labour for the other meate For as Hanum king of Ammon tooke Dauids seruāts shaued their beards halfe of cut of their garments by the halfe so those shauers and shauelinges those barbours and Barbarians of Rome tooke away half the Lords Supper from the people they might haue no drink And took the woorde of God from them they had not their meate But now as Mary sate in her owne house quietly hearde Iesus preach as in the dayes of Solomon euery man vnder his figge tree vnder his vine tree heard the lawe peaceably euen from Dan to Beersheba so nowe euery man in his owne house may reade with quietnesse and euery one vnder his figge tree and vine tree with cheerefulnes and ioyfulnes may heare the glorious gospel of Iesus Christ euen from the mount to Barwicke from Douer to S. Dauies the Lord be thanked for it the Lorde continue it the Lord grant we be not vnthākfull that we may labour for this meate which endureth vnto euerlasting life But that my speech may more edifie that it may be mighty in operation that it may pearce and enter thorow euen to the deuiding asunder of the soules and spirites of your ioynts marrow that you may be pricked at the hearte in hearing this my sermon as the Iewes were at Peters sermon when they cried Alas men and brethren what shall we doe as Iosiah was hearing the lawe read by Shaphan when ye tare his clothes As the King of Niniuie was when he hearde the woord by Ionas as Eglon king of Moab whē he heard the word by Ehud who rose vp from their thrones cast of their Kingly robes that my talke may so be powdred with salt that it may giue sauour vnto al to conclude that my sermon may be like that precious oyntmēt which was on Arons head ranne downe on his beard to the very lower skirts of his clothing That it may touch head foote king subiect hie lowe rich poore young old bond and free man and woman Let vs first see what this meat is secondly why we should not labour for it thirdly let vs examine our selues and this our age whether wee labour for this meate or no. By meate is meant not onely food for the belly which the erth bringeth forth as greene hearbe for the seruice of men wine to make glad the heart of man oile to make him a cheerefull countenance bread to strengthen mans heart not onely cloth for the back furniture for bedding which by Gods appoyntment we receiue of dumbe creatures as wooll of sheep lether of oxen fethers of foules silk of wormes but also honour promotion fauour dignitie woorship countenance iolity pride ambition auarice riches surfetting drunkennesse and whatsoeuer else is carnall whatsoeuer is fleshly whatsoeuer is worldly whatsoeuer is tēporal whatsoeuer is not eternal is called meat which perisheth The which Epithetan is added both as a reasō to with draw vs from labouring for this meate because it doth perishe and also to declare a difference betweene the bodie the soule the meates of them both Lyra maketh this difference Cibus corporalis perit non spiritualis Si enim cibus corporalis maneat in propria forma non nutrit sed nocet cerpori sedsi nutriat oportet quod a propria natura pereat conuertatur in membra econuerso cibus spiritualis manet Conuertit in seipsum sumentem That is the meate of the bodie doth perish but not the meate of the soule for if the meate of the body should abide in it proper forme it could not nourish but hurte the bodie but if it nourisheth it must loose it proper nature and bee turned into the partes and members of him that taketh it whereas contrariwise the meate of the soule doeth abide in it owne nature and turneth