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	appoint_v	manna_n	37	3	11.9253	5	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

denyeth merit and merit denyeth grace And the Father also when he saith Gratia non est gratia nisi omni modo sit gratuita 16 Would God it might be so saith Laban See a churle if euer you will see a kindly one Iacob is his flesh bloud by birth and his sonne in lawe by mariage he hath both his daughters and their children are many bone of his bone yet is hee glad to haue Iacob on the hip for a bad bargaine as hee hoped and thinking hereby to gaine Iacobs seruice for little or nothing would God saith he this bargaine might stand Where he should rather haue saide in all course of nature and ciuill honestie Alas my sonne this will be no great gaine to thy maintenance and to the maintenāce of thy wiues children which be mine as thy selfe art also to loue care for euer therefore deuise some better way then this for I would wishe thee farre more c. But as true as olde is the saying Quod facis ingrato perit What seruice a man dooth to an vnkinde maister it perisheth And in vaine do the children of God depend vpon worldlye and base minded men for rewarde Looke we to God looke we to God who shall neuer faile vs as Iacob did 17 Then Laban went through the flockes and seperated the spotted frō therest whereas in y e 32 verse Iacob sayd he would do it What now if Laban would not trust Iacob was it not a fine reward of his great truth and might not a man haue ioye to serue such a maister He setteth them also when he had parted them three dayes iourney a sunder from the rest and with his owne sonnes euery waye as you see preuenting iugling with Iacob which as it seemeth he halfe suspected But what see you and I and all flesh that will consider it surely that which may be our lasting comfort and sweete ioy namely that the more warely and wil●ly subtilly and cunningly that worldly men deale with Gods children the more breaketh out Gods mercy towards them and theyr cleere truth innocencie and honestie to the praise of God to the comfort of them and to the confusian of them that thought an euill thought of them Care away then when the wicked sift vs search vs compasse vs round about to spie into vs what they may rebuke for they worke for vs and not against vs. God is on our side stronger then they and in despite of all their peeuish pollicies he will haue his loue and our truth appeare O truth then in all our delights to be kept as a iewell more worth then any treasure 18 Iacob feedeth the rest sayth the text of Labans shepe to wit with a quiet minde well contented and nothing discouraged with his vncles too too suspicious and vnkinde dealing hee wayteth with patience and godly comfort of heart for the Lordes blessing vpon his true seruice and nothing doubteth but that hee who inioyes the earth and all that is in it had inough for him and his and would as his good pleasure should be minister it to him Let all seruants consider this faith and truth in Iacob and follow it and remember that though they serue men yet they serue also the Lord in those men which Lord will deale like himselfe euer 19 Then Iacob tooke rods of greene popular c. A fact that at first seemeth great falsehood craft and subtiltie in Iacob and very vnlawfull But better considered it is not so For as touching the warrant of it the next Chapter telleth vs plaine it was Gods apoyntment from whome no vniust thing can proceede Farre therfore is it from being any couer to their craft that shall be without like author by their owne corruption practised of any Now if any man go further and thinke such a meanes may not well be ascribed to God vnlesse wee will make the Lord vnrighteous and faultie let that man consider and see how hee not onely toucheth Iacob in credit who ascribeth it so nay the spirit of God who cannot lye who directed the pen of Moses to lay this downe but further he denyeth the Lord that equitie right which he see●h confesseth granteth to man For what if a iudge cōdemne one that hath wronged or robbed a man to pay him four fould is it iniustice in him no and why then if the Lord condemne Laban to answere Iacob a portion for the wrong hee hath done him shall hee bee vniust May not the Lord giue vnto his seruant his owne blessing without iniustice Or is God so bound to Laban to blesse his flocks still that he may not alter his hand without a fault And what else doth God in this place but suffer Laban to inioy whatsoeuer hee had gotten by his blessing vpon Iacobs true seruice and for Iacobs sake before without taking thereof any thing away Only hereafter he will not dispose his blessing as he had done but for Labans ill dealing will translate it from him to Iacob Is this vnlawfull for the Lord that is bound to none to vse his libertie God forbid and this is all that God doth heere If you say O but the meanes seemeth cunning I pray you consider whether man be to apoynt Gods meanes or no saying thus shalt thou effect thy will not otherwise If not then both leaue Gods blessing for the cattell and liking of the meanes free to his owne wisedome and take euer his will to be a rule most sure of all right Then is it a question whether this was miraculous or naturall or mixt partly miraculous and partly by nature and it is concluded that it was mixt it being nothing preiudiciall to the power of God to vse a meanes although euer hee doth not but sometime with sometimes without Without meanes the Lord wrought when he gaue Manna to the Israelites when he deuided Iordan when he made Aarons rod to bud and such like So healed Christ many other by the power of his word without any meanes With meanes when hee apoynted a plaster of figgs to Ezekias when Naaman washed in Iordan when Christ vsed clay and spittle such like Also in the meanes that God vseth it is to be noted y t sometimes they are in nature somewhat auayleable to such an effect sometimes nothing at all but rather contrary Auaylable as oyle water to heale c. Nothing auaylable as clay spittle to giue sight c. This fact of Iacobs in setting the rods in this sort was of y e first kinde namely in nature somewhat auaylable for great is the power of imagination by conception eyther of reasonable or brute beasts which imagination is affected moued by sights very much 〈◊〉 was here by these party colored rods For these rods wrought not this effect because they were looked vpon but because the inward senses were affected by them the imagination made as it were like

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

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