Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	counsel_n	young_a	youth_n	65	3	7.7719	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15013	Prototypes, or, The primarie precedent presidents out of the booke of Genesis shewing, the [brace] good and bad things [brace] they did and had practically applied to our information and reformation / by that faithfull and painefull preacher of Gods word William Whately ... ; together with Mr. Whatelyes life and death ; published by Mr. Edward Leigh and Mr. Henry Scudder, who were appointed by the authour to peruse his manuscripts, and printed by his owne coppy.	Whately, William, 1583-1639.; Leigh, Edward, 1602-1671.; Scudder, Henry, d. 1659?	1640 (1640)	STC 25317.5; ESTC S4965	513,587	514

they had slaine onely the ravisher it might seeme to have beene justified by this reason had it beene good but Hamor and the other Citizens knew nothing of this abuse at least they were not guilty of it none of them had abused their sister Secondly who ever made this law that a man greatly wronged should kill him from whom he had received wrong so their reason is naught and if it were good yet would it not reach farre enough to justifie their deedes Here we have two faults to answer their Father surlily and impenitently justifying the fault in a kinde of angry muttering at the reproofe this is a common fault amongst inferiours if they be reprehended they goe away grumbling some sorry excuses or other being angry within and shewing it as farre as well they dare by mumbling out some fond words so as they cannot be distinctly heard This is a kinde of replying to Governours and is a sinne shewing that there is no sparke of true repentance for the fault at least that then that sparke is even raked up But if after the heate of passion that carried one to commit the fault a man be told mildly of his fault and then mumble out such foolish excuses sure he is not penitent and in very deede such mutterers would have their mouthes stopped and stomacke taken downe with smart and blowes This shewes a sleighting of the Governour as well as not repenting of the fault I pray you inferiours now you are quiet consider how undecent a thing it is and how ill beseeming your places that you may blame it in your selves and condemne it for the future and seeke to get it pardoned And now learne to doe better give such an answer as these young youthes should have done but did not that is confesse your offences humble your selves resolve upon and unfaignedly promise amendment and pacifie the anger at once of God your Governours and your owne consciences And see in them a second fault in this one answer a bearing out of themselves in their sinnes without feare shame or remorse and that upon so fond a pretext as this that they had received a wrong first To continue heardned in a sinne such a sinne not to be able to see the hatefulnesse of it not to feele the weightinesse of it not to feare the just judgements of God and due punishments of men but in steede of sorrow to shew stiffenesse as much as to say if it were to doe againe I would doe it and I am not sorry that I have done it this is a great badnesse and to beare ones selfe thus in sinne upon meere false conceits that have no probability of truth in them argues a most blinde minde and a stupid conscience and makes the sinne much more offensive to God as shewing that the mind is not carried to sinne on a suddaine temptation but gives it selfe to sinne out of the place it hath given to the beleefe of false principles as these had concluded with themselves that it was reason to kill him that abused their sister and therefore deliberately had resolved to doe it Let us take heede to our selves that we be not thus hardened by the deceitfulnes of sinning Now the punishment of this sinne is this that they were minded of it by Iacob and had not that part of the birth-right setled upon them though the next in age that Reuben had forfeited but were scattered and divided in Israel and made to be two of the smallest and meanest tribes not fit either to command and rule or else to have the double portion because of their small number God did afterward turne this to Levi to a blessing but in it selfe it was a punishment God causeth that for murder and such insolencies toward the Father the whole posterity after them doth fare the worse in earthly things for their fault and just it is that he should doe so for hee lookes upon Parent and childeren as upon roote and branch making but one common bodie where each is a part and therefore in smiting the roote doth bring misery upon the branches too and contrarily O let us take up this argument to fortifie our resolutions against sinne shunne earnestly the doing of those evils which may provoke God to scatter and disperse thine ofspring after thee And so much of Simeon and Levi onely we have mention of Levies death too how long he lived and then he died Exod. 6.15 that he lived 137. yeares Now of Iudah in severall consider his faults and vertues benefits and crosses His faults were these besides what was common in the matter of of Ioseph and the rest First that he seperated himselfe from his Fathers house and went and lived with a certaine Cananite called an Adullamite because he lived neere a place called Adullam and out of I know not what occasion there grew a great and inward friend with him This was to get out of Gods blessing into the warme sunne to leave the family of Iacob and table with Hiram this was to excommunicate himselfe out of the Church what in him lay and to bid adue to God and all his spirituall blessings It must be noted as a great fault for any worldly respect whatsoever voluntarily to transplant a mans selfe out of the visible Church into a profane and unhallowed place where the Church is not There where you have Gods Word Gods Sacraments Gods Name and Gods people and finde your selves spiritually edified there abide though it be with some inconveniences to your estate and be willing rather to suffer outward dammage then inward shew more love of goodnesse then Iudah did when he was a prophane young man After you see he returned home to his Fathers house it had beene better not to have departed thence at all A second fault being there he is led by his eye to marry a Cananitish woman It is likely without consent or privity of his old Father it is scarce like he would goe to him to aske counsell whose family he had forsaken Beware young men of erring with Iudah and marrying your selves to prophane and idolatrous persons of your owne heads for sinister respects least the Lord punish you as he did Iudah The youth of Iudah doth a little excuse for he was very young when he had his first childe as appeares because his childe by Tamar viz. Pharez had two sonnes at the time of their going downe to Aegypt when Ioseph was but 39. yeares for he was 30. before the yeares of famine came when he stood before Pharaoh and there had beene 7. yeares of plenty past after his preferment and two of famine Now Iudah was Iacobs fourth sonne borne about the fourth or fifth yeare of his being in Padan and Ioseph the last borne there about the 14. yeare so there was some 10. yeares space betwixt that therefore Ioseph being 39. he could be at most but 49. Tamar by whom he had Pharez was married to

and all then they would tumultuously rise in armes make sedition take corne by force and strong hand O that we could see our duty in theirs and learne to submit our selves so conscionably to our Governours that nothing may drive us to sedition or rebellion A man might have brought great shew of reason why the Egyptians should have refused to sell themselves and their lands if he would have given leave to wit and words but these men are content to stoope so farre rather then to forget that they were subjects Why should not religion make us able to keepe our stomacks downe from all disloyall practises as well as nature taught it the Egyptians Now for the faults of Egypt I have one to marke it is said they were faint with famine Gen. 47.13 or mad with famine so some translate if and better great crosses put men almost out of their wits and drive them into a certaine kinde of fury they know not what to doe We must pray to God for such a measure of wisedome and patience that crosses may not worke so distemperedly upon us But another good deed They shew themselves very thankfull to Ioseph and acknowledged that he had saved their lives It is a good thing to confesse the good we have received from others and thankefully to acknowledge to whom we owe our lives or any great office of love Also the Egyptians had a great crosse for they were utterly impoverished by famine But they had great benefits First seven very plentifull yeeres and secondly a man of wisdome that provided for them before hand thirdly a man of equity that made them tenants upon due and easie rates viz. they paid the fifth part of their increase to Pharaoh and had foure parts to themselves then which what Tenant can desire a more equall rent Who could wish to have a better bargaine So they had you see an interchange of good and evill as most times the Lord doth please to send unto the sonnes of men Let us see our mercies to make us more patient under our crosses and let us see our crosses to make us more thankefull for our mercies and let not either passe from us without a good use Now for Pharaohs Servants and Counsellours and Princes we reade not of any envie they had against Ioseph but that they applied themselves to him in all kindnesse and spake to Pharaoh to suffer him to go into the land of Canaan to bury his Father and accompanied him thither with great pompe He was an Hebrew yet his graces and good carriage caused that they all loved and honoured him It is a commendable thing so to respect excellent vertues as not to be mooved with envie at their prosperity whom vertue doth advance yea to love esteeme and honour them the more because they have shewed themselves worthy the highest dignities that have befalne them The Court of Cyrus was filled with men of another temper then Pharaohs Court How did they practise against Daniels life through envie Let us be liker the Egyptian Lords here then the Persian * ⁎ * THE TWENTY SIXT EXAMPLE OF IOSEPH AT last we have passed through the persons that lived with Iacob and Ioseph and now must speak of himselfe First in generall Ioseph was a godly man full of Vertue who began betime to shew himself good and continued so to his last for hee was sold into Aegypt not long after seventeene yeeres of age before then he began to walke holily and God began to reveale future things unto him by Dreames a signe of his speciall favour and love and by name his owne future prosperity and advancement The same goodnesse continued to his end for when he was about to dye he gave commandement concerning his bones as the Author to the Hebrews noteth O let us labour to be followers of so good a patterne as this there bee among you some young youths of the age of 16 17. or thereabouts Iosephs age when God began to shew himselfe to him To you let me use the words of the Psalmist Come Children let me teach you the feare of the Lord. Here is an example which will teach it to you if you will follow it I beseech you to begin betime to entertaine true piety you are not so young but that God can worke grace in your hearts you may come to Gods Ordinances and doe come you have meanes to make you good and your age bringeth with it to Church such abilities of wit and memory as are fit to be instruments of working Grace in your hearts Marke now I will shew you good reasons why you should apply your selves unto Godlinesse even so early and then I will shew you meanes by which you may be so For the first the Lord speaketh to young men and saith Remember thy Creator in the dayes of thy youth Loe God desireth to have you come unto him in the prime of your age There be some persons so young that scarce any man will entertaine them for his servants for they be not sufficient yet to doe service but God who entertaineth servants not to gaine by their service but to make them gainers he will admit them into his house and make them his servants that are willing to be his Apprentices as it were at 7 8 9 yeeres he rejecteth none because they bee yet but children nay you shall see how desirous he is to be served with such for when his disciples prohibited those that brought young Children he reproved them and commanded to suffer young Children to come unto him because of such meaning not alone of those that be like young children in humility but even of young Children themselves is the Kingdome of Heaven Why should you be so unwilling to serve so great a Master who is willing to accept you so young into his service Againe the Lord Jesus in Baptisme hath made a Covenant with you and taken you into a Covenant with himselfe so that you are as I may so say even bound unto him as covenant servants doe not now prove run agates and breakers of your covenant Further the sooner you take Christs yoake upon you the more grace you shall get here and the more Glory hereafter in that you shall both doe and receive more good and avoid and shunne more sinnes therefore set your selves to his service as soone as possible Contrarily the longer you tarry out of his service the harder will it be for you to enter into it for the continuance of sinnes as of sores doth make them more incurable Further your life is uncertaine and it is a doubtfull thing whether you shall continue in this World till old age or till middle age make use therefore of the present time which God doth give you And lastly GOD is as able and willing and ready to give Grace to you as to any other yea and hee hath set before your eyes besides the Example of Isaack

store yet we have sufficient to keep our selves and ours from pining away with want O that we could be as full of thanks when we are freed from wants as we have beene of complaints even for small crosses And now use moderately your abundance that God may not strip you of all and bring you to such extremity and why should we forfeit our selves and ours to famishing when wee see that God is tender to us and willing to satisfie us with good things And lastly let every man prepare for this crosse think of it tell himselfe it may befall him and resolve if the wisedome of God shall bring it upon him that he will labour patiently to undergoe it not so as to be sorrowlesse that were no way commendable but so as to be moderate in grieving and to turne his griefe into spirituall griefe and powre it forth before the Lord in humble and penitent confessions and lamentations for sinne Before I depart from handling of Hagars Example I must say something of Sarah and her which I knew not how so fitly to speake of in the life of either viz. that these two Mothers and the children borne of them were Allegories as S. Paul calls them that is figures of some other thing mystically signified by them For this we have the authority of S. Paul Gal. 4.21 In these words Heare you not what the Law that is the writings of Moses commonly called the Law because the Law was the principall part thereof doth say for it is written that Abraham had two sonnes one of the bond-woman another of the free-woman and the son of the bond-man was borne after the flesh that is by a bare naturall power of generation as any man naturally may beget a child of a woman without any power above nature concurring to the work But she that was borne of the free-woman was borne by promise that is not so much by any naturall strength of the Parents as by vertue of Gods promise which bound his truth to set his Omnipotency a worke above nature otherwise Abraham that had so long lived with Sarah in her youth and could never become a Father by her should much lesse have beene so by her now when her body was quite dried with age which things saith S. Paul are an Allegory according as I told you before For these are Testaments or Covenants the one from Mount Sinai which came thence being there published and promulgated it is the Law the Covenant of workes whereof it is said The Law came by Moses and this is said to gender unto bondage that is to beget and make not sonnes and daughters of a free and ingenuous spirit loving God and out of love doing him service and meerely of his grace love free favour and promise expecting their reward but bond-slaves which out of a feare of punishment or hope of reward doe service and expect the reward for the worthinesse sake of their workes and this Covenant is Hagar meaning is signified by Hagar for saith he this Hagar is Mount Sinai in Arabia meaning is so by signification and representation and answereth in signification and Type to Ierusalem which now is and is in bondage meaning to the Law and to the curse and rigour of it being debtors to the whole Law to doe it or if they doe it not to the curse to suffer it But this Ierusalem which is from above that is the Heavenly Ierusalem the Church the number of true beleevers that doe indeed seriously imbrace the doctrine of the Gospell which began by Christ and his Apostles to be preached at Ierusalem not hoping to be justified and saved by the merit or worth of their owne workes but by the free promise of God in Christ those are free from the curse and rigour of the Law and shee is the mother of all true Christians of us all that is of my selfe and all those which with mee looke for righteousnesse and salvation alone through the merits of Christ and mercy of God in Christ through faith in his name and after he saith As then he that was after the flesh persecuted him that was after the Spirit even so saith he it is now Here you have the full Allegory two Mothers a bond-woman and a free-woman two manners of begetting after the flesh and after the Spirit two kindes of children bond-men and free-men and the bond still persecuting the free The Mothers are the two Covenants that of the Law and that of Grace The two manners of begetting one of the promise the other by the flesh two kindes of children bond-men to good and free-men The matter is this Those that bring nothing but their owne naturall power to the Law and so seeke by it to be justified they are but of a slavish disposition and have nothing but the reward of slaves but those that looke to the goodnesse of God in the Covenant of Grace having the power of Gods Spirit are made to love God as children and admitted to the inheritance of sonnes Let us take heed of being sonnes of the bond-woman for many be such still The Papists will needs challenge salvation as due by the merits of their owne workes and so in very deed doe exclude themselves from it by challenging it on a wrong ground And the multitude are in this respect no whit better then the Papists for their owne good deeds are still in their mouthes as if they would be saved by workes which yet cannot save them yea some reliques of this ignorant and foolish pride was found in the Saints who if they finde not which they will never finde perfection in themselves are still apt to question their estate as if it were their owne goodnesse that should bring them to Heaven not the goodnesse of God in Christ rewarding them freely with that undeserved crowne because they are become the children of God by faith in Christ Now let us take heed of being the sonnes of Hagar but let us acknowledge still our owne sinfullnesse and unworthinesse yet still rest on his mercy in Christ and strive to obey him in love as children doe their Father and so much for Hagar * ⁎ * THE TENTH EXAMPLE OF KETVRAH ISHMAEL ELIEZER NOw Abraham had a third wife her name was Keturah The Scripture bringeth her in as it were a dumbe person tells nothing of her parents life nor death but mentioning her bare name alone shewes that shee was Abrahams wife as I conceive and what children shee had by Abraham we are told Gen. 25.1 her sonnes were sixe as you may reade in that place Now the Lord seemeth to tell us this little of this woman and her sonnes because we should the more acknowledge the blessing of God upon Abraham in restoring him to a second youth as it were and making him so fruitfull as to beget six sonnes in his old-age after Sarahs death whereas before at an 100 he was as good as dead