Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	act_n	samuel_n	33	3	8.8543	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00730	Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.	Babington, Gervase, 1550-1610.	1592 (1592)	STC 1086; ESTC S100811	308,840	390

nor for good end or any care of anie godly circumstance 6 Then said Pharaoh can we find such a man as this in whō is the spirit of God Thou shalt be ouer my house c. Making this argument that because Ioseph had such gifts therfore he was fit for such place and implying the contrarie that places ought not to go where want of gifts is fit for them A thing that will accuse manie a giuer in the latter day when the lord shall recken That they haue not béene so holy as Pharaoh of Egypt to regard gifts in such men vpon whom they haue bestowed places of charge and most great charge But what did I say not regard gifs do not giuers of places in our daies regard their gifts who must inioy them How haue I erred since gifts and gifts and nothing but gifts and all for gifts we do what we do Si nihil attuleru ibis Homere foras If you haue no gifts the doore is open and the way before you packe you hence But O cursed gifts and cursed they that regard so much such kind of gifts My meaning is plaine and this text is plain Pharaoh of Egypt euen Pharaoh of Egypt I say regardeth what was within Ioseph and not what was without and shall we be all for the gifts without and nothing for grace within for gaine to our selues by sinfull bribes not for gaine to the Church or common wealth by strength to discharge Thou and thy gifts perish said the Apostle once and thou and thy gifts perish shall god say one day when it shall smart Yea thou with thy gifts that thus giuest for such gifts to an vnworthie one and he for want of gifts that yet giueth thee these gifts to supplie his want of gifts inward in mind and required of god if he wil haue such place as requireth such gifts to y e discharge of it The heathens to shew that honour ought euer and onlie accompanie Vertue built a Temple to Honor and so adioyned therevnto another Temple to Vertue that by no meanes a man could get into the Temple of Honor but onlie through the Temple of Vertue and alas shall wee that professe more knowledge bee woorse in our practise then all Heathens God worke with vs for his mercie sake in this respect 7 Then said Pharaoh to Ioseph Behold I haue set thee ouer all the land of Egipt He tooke his ring put it vpon Iosephs hand araied him in garments of fine linnen and put a chaine of gold about his necke He set him vpon the best Charet that he had sauing one they cried before him Abrech c. O god of comfort how art y u one and the same for euer to thy children sweet and mercifull kind and gracious bountifull and liberall in thy good time Is Ioseph now thus highly exalted And shal all Egypt be ruled by him O what are the afflictions of gods children then are they any thing but such humblings schoolings as the lord their god most gracious father fitteth them by and with vnder to such places honors and comforts as he hath apointed for them either here in this life or in y t to come No no they are no matters of anger any way but trainings leadings to other purposes of our swéetest god Foule daies haue faire dayes we see it here and lowring nights to bring bright mornings we shal euer finde as shall be good for vs. Farewel Putiphar with thy filthie vnkindnes to a true and gainfull seruant farewell mistresse of mischiefe with thy sinfull slaunder thou hast done thy woorst and Ioseph liueth and is out of prison honoured with honour aboue thy selfe God taking his pa●● thy malice hath failed of strength to hurt him blessed be God And blessed God blesse vs also that sinfull vnkindnes towards true meaning or hellish malice against holy life may be indu●●d with pacience of vs and visited in mercy by shée towards vs in thy good times our righteousnesse made open by thy fauours as here it was yea all thy children inabled by view of this experience to continue carefull to be vpright and to cleaue vnto thée before all the world in loue in feare in thankfull feeling and comfortable tast of thy swéete nature towards thine for euer and euer Amen Amen 8 That Ioseph suffered all this honor to be done vnto him and receiued it held it and vsed it doth it not shew that the children of God may inioy worldly places of high regard and yet be faithfull is pietie such a simplicitie that cannot abide honour in this or like order amongst men No neither yet is such peeuishnes pietie that condemneth Gods blessings as things vnlawfull for his children and grindeth the téeth at the comforts of Ioseph without a cause What Anabaptists think and haue put in writing we know more then we néede to regard Their kindes were diuerse and their sentences differing accordinglie Princes and potentates in this world here on earth haue receyued honours and giuen honour to their inferiours againe without dislike of God euer from their beginning so that an order be kept And to say that princes may not vse any of their subiects seruises according to their gifts honour them for their seruices accordinglie when they haue done is most derogatorie not onelie to the princes owne honour but also to his gouernement and libertie How did Darius honour Mordecai and how did Mordecai a faithfull man accept the same How did Nabuchadnezzar honour Daniel and Daniell take it vse it and enioy it with thankfulnesse to God faithfulnes to the king that gaue it and good great to many a one Daniel was made a great man saith the Text by the King who gaue him many and great giftes and made him gouernour ouer the whole prouince of Babel and chiefe of the rulers aboue all the wise men of Babel Sidrach Misaak and Abednago were also honoured and accepted of it Obadiah a good man met the Prophet Eliah and fell on his face and said Art not thou my Lord Eliah the Prophet refused not this honour The like said the Sunamite to Elisha with diuers others Let not my Lord be angry saith Aaron to Moses and here dwelleth in this Towne a Seer an honorable man saith Sauls seruant of the Prophet Samuel The iayler in the Acts to Paul and Sylas My Lords what shall I doe to be saued And they startled not at this title who yet rent their clothes c. when vnlawfull honour was giuen to them To be called Princes of Priests in that estate was most honorable and no title greater Eleazar the sonne of Aaron was called Prince of Princes Eliasaph Elizaphat Suriel are called Princes and Heads But of this I haue spoken elsewhere and therefore now goe no further Hoping that hereby wee see it plaine that titles and honors accepted of Gods

may well teach vs that although brethren in nature and duetie should moste kindelye loue one an other yet not so farre as that they bolster vp one an other in sinne and euil For true brotherly loue admitteth an orderly complaint of euil yea and euen requireth it Not only they that do such things saith the Apostle but they that fauour them c. Noting it a most greeuous fault to winke at sin and wickednes and to beare with it Veritas odium parit fratrum quoque gratia rara est Truth gets hatred and euen brethren to loue togither if truth be told is a hard thing The second cause of the brethrens malice was their fathers loue to Ioseph aboue them al an vniust cause again For it is lawfull for a parent to loue one child more then an other as for a man to loue one man more then an other Our Sauiour Christ loued Iohn more th●n the rest yet might not the rest therefore haue hated him Neuertheles Ambrose his counsell is good in this matter to wit that parents should beware Ne quos natura coniunxit paterna gratia dixidat least whom nature hath ioyned they by their partiall loue doe seperate and disioyne There is a cause laid downe why Iacob loued him more then the rest because hee begot him in his age old men either not looking for any moe in such yeares or receiuing suche as they haue besides expectation both which are causes of intire loue towardes such as in olde age are borne to them so was Iacob towards Ioseph An effect also of this loue in Iacob is laid downe that he made his sonne a partie coloured coate A thing likewise lawfull that parents may attire one childe better then an other yet stil wisedome and discretion must moderate affection for feare of such hart burning amongst children as here we see 2 Yet this childe so beloued went to the field and kept cattel as his brethren did sometimes not finding his fathers affection vnto idlenes in him which is a thing that may greatly profite vs in these dayes wherein if in any thing we wil make a difference betwixt our children surely it is in labour and trauel and matter of fruitful industry for the time to come Some shall be put to all hardnes yea to all drudgery and others whome wee fauour more not suffred to do euen good things wherby hereafter they might bee bettered a great deale not to learne least they catch cold not to study least their wits be dulled not to do any thing least we want them to make wantons of So did not Iacob though he loued Ioseph but to the field he went as well as the rest and did what he could in that course Iacob ruled his loue to his childes profite and so should wee Iacob wanted his companie for his good and so should we Iacob hated idlenes in his children and so do not we 3 The third cause of the brethrens wrath were the dreams that Ioseph had The first of sheaues the second of the Sunne and Moone and Starres dooing reuerence to him Of dreames hereafter something shall be said Now concerning his first dreame here Iosephus saith they were sheaues without corne and therefore the dreame shewed that not onely he should come to honour but that honour should be by forreine meanes not by helpe of anie goods or possessions of his fathers Surely howsoeuer the sheaues did pretend that so it was and therefore comfortablie teacheth vs that God is able without parents helpe if it please him to preferre their children euen to the greatest places no cause to make parents carelesse but a verie iust cause to make them not ouer carefull And a sweete comfort to all that either haue no parents of abilitie to enrich them or if they haue yet vniustlie are throwen off and by sinister practises depriued of their portion which in nature and equitie is to bee giuen them of their parents God is in heauen as mightie as euer he was and as good as euer he was Let him be my father and mother and remember Ioseph c. 4 What say the brethren Shalt thou reigne ouer vs and rule vs or shalt thou haue altogether dominion ouer vs and they hated him so much the more And why so was hee not their brother Is it so tickle to haue a brother rule ouer his brethren yea surelie So cankred is the nature of many men that they can better endure to be subiect to a Turke then to their owne flesh and blood And as our Sauiour said No Prophet is esteemed in his owne Countrey so may it truely be said manie times A kinsmans gouernment ouer his kinsmen is enuied and spited But it is no vertue let them vse it that list They bewray more corruption then all the water in the riuer will wash off and of wise men they are estéemed accordingly Not much vnlike to these brethren of Ioseph be they that had rather anie man should haue a penie-woorth in what they part withall then their friend yea a friend may not haue it for anie thing when a méere stranger shall haue it almost for nothing The nature is nought if there be not verie iust cause of such refusall and as dogged as here were Iacobs sonnes 5 How readily they interpreted his dreames yea and how rightly yet they abhorred to yéeld to them So do many with the word of God they perceiue what he meaneth God I say in his word and what he requireth yet no yéelding no submission no contentment but grudge and grieue as much to be subiect thereunto to submit their necks to the sceptre thereof as Iosephs brethren did here to there brother albeit they gessed and that truely what was intended A feareful stubbornnes and a stifnesse starting aside with assured danger if it be not reformed Not to sée the Lords will is a plague but to sée it and to refuse to obey it is death and damnation iust for euermore without repentance 6 As the fathers fauour here towards his sonne Ioseph was the cause why the rest hated him so is the gracious fauor that God almightie sheweth to his children often the cause of hatred in others towards them If God be extraordinarie to Moses euen Aaron his brother and Miriam his sister will be offended if Dauid be loued Saul will enuie him and séeke his destruction So in mo so in too manie if men were not wicked The lord may not do with his owne as he wil but our eie is streight euill if he be good This is not well in them But to vs let it be no discomfort for their enuie malice and hatred shall hurt vs as these mens did Ioseph that is God shall turne all to his owne glorie and our further way vnto such good as in his good pleasure is determined for vs. Beleeue this example of Ioseph exalted notwithstanding all their spite The second part HAuing heard