Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	abraham_n	command_v	lord_n	1,416	5	4.7446	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02360	A yong mans inquisition, or triall VVhereby all young men (as of all ages) may know how to redresse and direct their waies, according to Gods word, and if they bee in the way of life to saluation, or in the way of death, to condemnation. Together with a godly and most comfortable meditation and praier ioyned thereunto. By William Guilde.	Guild, William, 1586-1657.	1608 (1608)	STC 12494; ESTC S103544	93,895	285

he grew in yeares so he waxed strong in spirit So likewise euery yong man must striue to do to consecrate himselfe from the wombe to the graue in the seruice of God and to deserue that good commendation of Timothy from his childhood to know the holy Scriptures which may teach instruct him in righteousnesse as a Master which may improoue and correct his faults as a Father and make him a man of God absolute perfite vnto all good works The third lesson and obseruation is to fathers of youth as the first was to youth it selfe and it is that as young men in their youth must learne and practise godlinesse in redressing of their waies according to Gods word so the fathers of all youth must beginne to teach the same vnto them and go before their children in good example of life while they are tender and as new vessells fit to receiue and be seasoned with piety Gods commaundement in his word concerning this dutie of parents is Deutronomie 4. 9. But take heede to thy selfe and keepe thy soule diligently that thou forget not the thinges which thine eyes haue seene and that they depart not out of thine heart all the daies of thy life but teach them thy sonnes and thy sonnes sonnes Againe Deutronomie 6. 7. where hee saith And thou shalt re●earse them continually vnto thy children and shalt talke of them when tho●●●riestin thine house and as thou walkest by the way and when thou liest downe and when thourisest vp Moreouer Deutronomie 32. 46. in Moses last exhortation to Israel Then hee saide vnto them Set your hearts vnto all the wordes which I testifie against you this day that you may command them vnto your children that they may obserue and doe all the words of this Law Likewise the Apostle Ephes. 6. 4. And yee fathers prouoke not your children to wrath but bring them vp in instruction information of the Lord. So Psal. 78. 5. How he established a testimony in Iacob and ordained a law in Israel which hee commanded our fathers that they should teach their children Also the practise of all the godly hath euer been so according to this cōmandemēt of God Adam taught his sonnes to sacrifice and offer to the Lord. The three Angels that came to Abraham they reuealed vnto him the destru●tion of Sodome because the Lord did know that he would teach this his iudgement for sinne to the posteritie after him And the Lord said shall I hide from Abraham that thing which I doe For I know him that he will command his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him Isaac being a young childe yet was well instructed in the typicall seruice of God and things pertaining vnto the sacrifice of the old Law when he asked his father Behold the fire and the wood but where is the lambe for the ●urnt offering And he answered My sonne God will prouide him a lambe c. His exercise also when hee was a young man by his fathers instruction and example was And Isaac went out to pray in the field toward the euening c. So Ioshua in his last commandement exhortation to Israel saith vnto them And if it seeme euill vnto you to serue the Lord choose you this day whom you will serue c. but I and my house will serue the Lord. With sundry such examples in the Scripture where we may see the practise and care of all the godly to haue beene euer in instructing bringing vp their children in the knowledge and feare of God which all godly Christian parents in this age must follow likewise for if God hath established his couenant betweene vs and our seed after vs to be our God for euer how carefull should wee then be that our seede and children may be instructed in the true and perfect knowledge thereof that as hee is their God so they may bee his people as hee is their father so they may proue his children by dutifull loue and obedience to his commandements It is said that Alexander had children borne and brought vp in military discipline and exercise from their infancie in his Campes which made him so victorious and prosperous in battell euen so let all parents bring vp their children from their infancie and cradle in the knowledge and exercise of the Christian warfare of this life in all godlinesse vertue that they may proue couragious and good souldiers vnder their victorious King and Captaine Iesus Christ. And seeing youth is as tabula rasa a new vessell a young tree or Oliue plant as Dauid calleth them like soft waxe to receiue any print inconstant and wauering and most inclining by their owne nature to sinne and vaine pleasure which euen godly Iob suspected in his children albeit well and godly brought vp when he went to sacrifice for them daily fearing it might haue beene that his sonnes in their banquetting had sinned and blasphemed God in their hearts Therefore let all fathers as God hath giuen them children of his grace so with Hannah Samuels mother dedicate and giue them againe vnto the Lord and his seruice in bringing them vp carefully in the feare and reuerence of his holy name season their tender hearts in their youth with the liquor of godlinesse and the true knowledge of the blood of Iesus Christ which must be their life print them with the glorious image of Christ which is true pietie that as he was the resemblance of his father so they may here represent him also in purenes sanctitie of life while they are as yong tender twigges and Oliue branches bow them that way as you would haue them stand when they are growen and olde which is to the obedience of Iesus Christ in whom they must beare fruite and receiue fatnesse write and ingraue the knowledge of his will commaundements in their hearts and mindes that with all their hearts soules and mindes they may honour and serue GOD in all feare and loue a band to holde out all ●inne and so place and set them in the right way see that they constantly continue and perseuere therein and ioyne seuere and strait animaduersion for repressing of their vices as also of cherishing of Gods good graces in them that so they may bee liuely stones in Sion to the glory of God the comfort of his parents and their owne soules saluation So parents making them dutifull to God their heauenly Father he will make them dutifull also and reuerent to them againe otherwise with Elias sonnes they will be a griefe to their hearts and the meanes to bring their gray haires in sorrow to the graue and with Absolon prooue vnkinde and vnnaturall children for being Dauids darling he proued Dauids traitour and the reason is set downe thus 1. Kings 1. 6. And his father would not

neither can flesh and blood reueale the same to vs. In the third part he desireth God to deliuer him from all impediments whether of his owne flesh of sinne the world Satan or his outward enemies which might hinder or stay him any waies from walking more freely in the paths of saluation and his word And in the last and fourth part being priuie to his own conscience of the institution of his former life and equitie of his cause hee imploreth Gods constant assisting grace in the administration of the rest of his life committing and commending to his eternall protection for euer himselfe and his cause So farre in generall concerning the Author Intitulation Notation Argument and Diuision of this Psalme for an Induction to the specials following Now concerning the speciall notation argument and diuision of this second octonarie or section The first verse whereof by the assisting grace of Gods spirit shall be by vs handled The notation of this second octonarie is by the second letter of the Hebrew Alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth wherewith euery verse in the originall contained in this section is noted and beginneth The signification thereof as all Hebrew letters signifie and therein excelleth all other letters is double for it is either Confusio as Ambrose turneth it and so the reason why this octonarie is noted therewith is thus that whosoeuer redresseth his way by Gods word seeketh him with his whole heart wandereth not from his commandements hideth his promise in his heart that he sinne not against him declareth the iudgements of his mouth delighteth in the way of his testimonies meditateth in his preceps and forgetteth not his word whosoeuer I say obserueth these eight things contained in this octonary of eight Verses shall neuer see Confusion This same reason and promise is set downe more briefly in the 5. 6. verses of this Psalme the words whereof are these O that my waies were directed to keep thy statutes this is the wish or conditiō the promise by way of inferēce followeth Thē should I not be confounded the condition repeated When I haue respect vnto all thy commandements But wee must vnderstand that there is a two-fold confusion for there is Cōfusio damnationis a confusion of condemnation inflicted vpon the reprobate by God in his iustice for iust desert and punishment of their sinnes of the which the Prophet of God in this place meaneth and there is confusio contritionis a confusion of repentance proper to the godly which proceedeth of humilitie and sorrow for their sinnes wherewith God in his mercie moueth their heart that so hee may accept them in his fauour raise them by the comfort of his spirit and forgiue them their iust desert for their offences which euery one must haue who would escape that eternall and fearefull confusion of euerlasting destruction The other signification of this Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth is Domus a house whose figure it representeth and so the reason is thus that whosoeuer would bee counted as one of Gods house and so bee saued As God the Master of the house is pure and cleane his house and seruants cleane likewise so thou who would adioyne thy selfe in thy youth to their societie and eate at his table thou must be cleane also Cleansing thy waies according to his word putting on that white cleane robe of the righteousnesse of Iesus Christ that wedding garment seruing him in his Family in purity holinesse of life by obseruing these doctrines which are here set down in this section to doe the same The Argument of this Section is this as in the former generally to all men hee commended the desire of godlinesse and keeping of Gods word shewing the estate of such to be blessed and that to be the only way to attaine to true perfect happines for euer so now in this octonarie and first verse thereof particularly hee commendeth the same desire of pietie and obseruation of Gods word vnto young men first and that for two chiefe causes moouing him Whereof the first is because that age placeth a man vncertaine betweene two wayes what course of life to chuse as Xenophon reporteth of Hercules out of Prodicus and Cicero in the first of his Offices saith Imprimis autem constituendum est qui nos quales esse velimus quae deliberatio est omnium diffic●ll●na Wee must first appoint what men and of what sort or calling wee would bee which aduisement of all other is hardest and most difficult in such an hard doubtfull deliberation therfore the Prophet here sheweth that no better nor surer counsell can bee then to follow Gods word as our counsellor which may both direct and retaine vs in a good course of life and therefore not to delay time till olde age but to beginne in our youth which whosoeuer neglecteth and therein hardens his heart in sinne that man hardly is or can be recalled and brought except it be by the extraordinarie mercie of God to repentance and a good life hereafter The second reason is because youth is carried with a more headlong force vnto vice lust and vaine pleasures of the flesh Therefore it hath neede of straiter discipline more carefull watching and harder brydling and more diligent instruction by the word of God which except it be adhibited timely there is great perill and it is to be feared lest head-longs in the vehemencie of their course they bee carryed suddenly into vtter destruction which lamentable experience hath too often taught to be true The diuisio● of this octonar is in three chiefe parts The first whereof is contained in this first Verse which God willing shall be entreated of wherein being to shew the excellent effects of Gods word in this whole Psalme is that it keepeth from sinne it quickneth it bringeth peace and gladnesse to the heart it giueth vnderstanding c. thereby the more to induce and mrue euery man to a greater desire and loue thereof He setteth downe heere the first particular and cheife effect of Gods word as to all ages and men so chiefly and more particularly commending and commanding the study exercise and desire thereof to youth the firstage capable of the same for the reasons and causes aforesaid The second part of this octonarie is from the 1. Verse thereof to the 15. wherein hee setteth downe his owne example for confirmation and further moouing of yong men to embrace his former exhortation and it containeth foure seuerall confessions made vnto God The first of his great desire to Gods word in seeking him with his whole heart with a prayer to confirme him the more therein The second of his great care and estimation he had thereof in hiding it in his heart for the end that hee should not sinne against him The third of the declaring of the iudgements of his mouth with his lippes and the fourth of the great delight he had therein as in all riches

In the middest of his confessions vers 12. interponing a thanksgiuing and prayer Blessed art thou O Lord teach me thy statutes The third part is in the 15. and 16. Verses containing a foure-fold promise further according to his foure-folde former Confession which are first Meditation in his preceps secondly consideration of his wayes thirdly delight in his statutes and fourthly remembrance of his word The first part of the octonarie contained in this first Verse thereof is diuided againe in two parts a question and answere made therevnto albeit there bee some who make all the Verse a question onely thereby denoting the difficultie chiefly in yong men to liue according to Gods law framing it so according to the Hebrew Whereby shall a yong man cleanse his way that he may keepe the same according to thy word The Question Wherewith shall a yong man redresse his way In this question there are foure things to be considered First the person concerning whom this question is mooued described by his age A yong man Secondly the matter of the question A yong mans way Thirdly an action is set down Redressing or cleansing thereof in futuro of the contrary thereby signifying the present estate thereof to be vncleane and vnredressed in it selfe And the fourth meanes Wherein or wherewith this action should bee performed by way of interrogation denoting the difficultie thereof The answere hath reference vnto the question propounded so Wherewith shall a yong man redresse his way In taking heed thereto where the actions of redressing and taking heede hath their reference the rule of both is according to thy word The translation of the question according to the originall in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo mundabit c. Wherein shall a young man cleanse his way as if hee would say seeing the way of all men is defiled with many enormities and much filthinesse of sinne in all ages but chiefly youth is polluted with great iniquitie and vncleannesse of the burning lustes of the carnall affections therefore sinne in them being most strongest and so most seuerely and soonest to bee repressed wherein or in what manner shall a young man purge the vncleannes of his youth and redresse these strong enormities of his life The vulgar translation is wherewith or by what way or meanes may or shall a yong man redresse and rectifie his way and course of liuing All to the same sense and meaning First that this admonition and exhortation of young men in this verse is propounded question-wise Wherewith c It teacheth vs first the difficultie of the redressing the way of our youth both in respect of the peruerse and aduerse nature thereof from hearing good counsell and the godly graue instructions of our elders as also of the vnaptnes of this age to follow or to embrace the same except by Gods speciall grace it be assisted seconded which is plainely manifested in the examples of those in the primitiue world that despised old Noahs instructions of the Sodomites and chiefly the two sonnes in law of old Lot to whom hee appeared to mocke when wisely and louingly hee warned them to flee Gods iudgementes of the two sonnes of olde Eli who despised their fathers reproofe and warning to abstaine from the filthy lustes and sinnes with sundry others whose ende was euer fearefull destruction and ouerthrow for youth like an vntamed or wild colt can hardly heare or will obey the strait bridle that restraineth libertie it cannot away with graue counsell of his Elders but as foolish Rehoboam despised his fathers olde counsellors and heard the furious and hote yong men that were brought vp with him So they thinke olde age doting and willingly hath a ready eare open to the intising Syrens of their owne affections and youthly lusts who are their young counsellors and Placebos hearing and beeing seduced by them till many of them haue lost a greater kingdom then Salomon could leaue to his sonne euen that kingdome of heauen which Christ hath purchased by his blood they will followe whether they draw them and saile as they blow in their sailes till on the pernitious rockes of fearefull destruction many of them make ship-wracke they will not be recalled nor awake but lye asleepe vpon the deceitfull knees of the delaying and dallying Dalilah of the filthy lustes and vaine poysonable pleasures vntill they haue lost their strength Gods graces and benefits bestowed vpon them become a mocking stocke for their enemies and a ready prey for Sathan that greedie deuouring Lyon Therefore let all yong men considering that the difficultie of youth is such to heare or obey good and graue instructions whereby their wayes may bee redressed desire and entreat earnestly of God Almightie to giue them his grace and the assistance of his spirit that their eares may bee willingly and readily open to heare his word and the godly admonitions of their Elders to giue them hearts to vnderstand aright that it is for their great only good to follow the same to shut their eares and hearts to all entising of sin or vice to direct their foot-steps into his holy way that by his grace they may the more easily walke from grace to grace truly such difficulty resisted ouercome maketh a greater and more glorious victorie to euery yong man who hath Gods feare before his eyes The second thing which wee note by the interrogatiue setting down of this exhortatiō of youth is not onely the fore-named naturall difficultie in them for redressing of their wayes but also the dutie of all Youth as the Prophet here in the person of a yong man plainly sheweth which is that euery one should enter into a diligent examination inquisition of his wayes and that not consulting with flesh and blood for then many excuses and delayes shall bee but with the Prophet heere with and before God alone enquiring of his waies according to his word The further cōmand of this duty beside the prophets example here is plainly set downe in the old testament Lam. 3. 40. Let vs search and trie our wayes and turne againe vnto the Lord the neglect and incommoditie whereof the same Prophet complaineth greatly vpon Iere. 8. 6. I hearkned heard but none spake aright no man repented him of his wickednesse saying What haue I done the incommoditie followeth euery one therefore turned to his race as a horse russheth into the battell In the new Testament also the Apostle commandeth the same dutie 2. Cor. 13. 5. Prooue your selues whether you are in the faith examine your selues know you not your owne selues how that Iesus Christ is in you except you bee reprobates So that this triall and diligent examination must be in the heart of euery true Christian yong and olde and indeed it is the very first step to saluation Marie Magdalen before euer she could come neere to Christ or found any comfort in him she tryed and with