Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	father_n	son_n	10,765	5	4.8829	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08481	Gods rebuke in taking from vs that worthy and honourable gentleman Sir Edward Lewkenor Knight, the first day of May this present yeere 1618, he being at that time high Sheriffe of Suffolke whose Christian life and comfortable end are here faithfully recorded. Together with diuers profitable and necessarie instructions; deliuered first in a discourse at his funerall, and now inlarged, and published, for the benefit of others not then present. By T.O. aliàs P. minister of the word of God at Denham in Suffolke.	Oldmayne, Timothy.	1619 (1619)	STC 18805; ESTC S113488	40,569	121

Psal 9.7 Rom. 2.1.13.14 Isa 6.3 A law first of all perfect in it selfe and drawing men on more and more to perfection Secondly a Law of an infinite God and therefore carying with it an infinite punishment Secondly sinne as it is contrarie to the Law so to the Law-giuer himselfe 1. Ioh. 5.1 Coloss 1.15 He being light and that darknesse He pure and that filthy He spirituall and aboue that carnall and beneath Thirdly and lastly it is that which defaceth the image of God in man and like another bewitching Delila Hos 11.9 Leuit. 11.44 Mar. 7.23 hauing insnared the vnhappy wretch neuer giueth him ouer til those beautifull locks of his the ornaments I meane of his minde be quite shred off 2 Cor 5.27 the light of his vnderstanding darkened if not quite extinguished and he of a Prince made a prisoner Rom. 7.5 Gen. 3.7 Eph. 4.24 of a great Lord a miserable slaue not to a few but to all euen his meanest and basest enemies Sinne being then as wee heare the cause vsually why man is rebuked then ought we in the first place to be exceedingly thankfull to God that for all our sinnes he hath so long spared vs yea the time of our rebuking being come is it not his great mercy that whilest the best is thus corrected the worst are not consumed Lament 3. And in the next place how ought this likewise to settle our mindes further patiently to endure the rod of God diuerting all our thoughts wholly from him to our selues making vs impatient with none but with our sinnes indeed occasioning all this Abner we see for a time dallieth but ere Asahel is aware with the hinder end of his speare hee striketh And this Egyptian robber howsoeuer she embraceth yet if she can at the last she strangleth Againe sinne being as wee heare thus hatefull in the sight of God then you that loue the Lord hate euill Psal 97.10 Amos 5.15 Hate it First as an enemie to God What the Father iustly hateth there is no reason in the world that the sonne should loue Our Father long agoe beganne the Feud let vs I beseech you his sonnes and daughters continue it Secondly as an enemie to our selues it being the originall not onely of this as before was shewed but of all other miseries and calamities that wee meet withall here in this troublesome vale euery day that hath the least hauing by meanes thereof enough of the owne sorrow And therefore howsoeuer the foole maketh a sport of sinne Prouerb 10.23 and 14.9 let vs I pray you foster no such Scorpion in our bosomes which howsoeuer as I said before it may fawne for a time will at the last wound vs to the heart whose pleasures are but for a season Heb. 11.25 and their end alwayes bitternesse The subsequent are in these words As a moth thou makest his beauty to consume The which words haue diuers significations allowed them by Interpreters We will thinke only but of two And first of all they are taken 1. Passiuely 2. Actiuely Passiuely that a man howsoeuer he may presume perhaps vpon himselfe his strength wisdome riches and many other preferments yet is he no more in the hand of God then the silliest moth in the hands of the mightiest man who at his pleasure crusheth the same and bringeth it vnto nothing The which indeed is a truth and the onely drift of our Prophet here in this place to shew the vanitie of man howbeit the same to my thinking expressed after another manner And therefore we will follow the second opinion taking our Prophets meaning altogether Actiuely intending a comparison wherein God is as wee heard before compared to a moth and man to a garment The which comparison or similitude of his he rather in my iudgement chuseth then any other not only in regard of the secret and sudden working of God in humbling and abasing of the proudest man but also as best suiting the prophane and yet ordinary conceit that man hath of the eternall and Almightie God esteeming him no better then a moth or flie and his anger but a buzz and not to be regarded An hard censure I must needs confesse of the creature especially in regard of the Creator yet our Prophet seemeth to yeeld to what they affirme A moth saith he but withall sheweth that suppose a moth yet a dreadfull one as soone spoiling and consuming the mightiest Potentate and most renowned person in the world together with all his glory and beauty as the moth doth the fairest garment and of greatest lustre Now although that this comparison here vsed by our Prophet be sufficient of it selfe to set forth God euen in his weaknesse as the Apostle speaketh 1. Cor. 1.15 farre stronger then man yet for the vnderstanding of the words the better we are to consider the reason of either 1. First why God as a moth consumeth man 2. Secondly why man so glorious a creature is so suddenly consumed as a garment The reason of the former wee shall finde the better if we consider the eternall God here likened to a moth set forth vnto vs in the holy Scriptures by other comparisons farre more honorable as namely Hos 13.8 by A Beare robbed of her whelpes rending and tearing the heart and call Ioel 3.6 by a dreadfull Lion roaring out of Sion and the heauens and earth shaking But of all others most glorious are those comparisons that you may reade of Dan. 7.9.10 where he is described hauing His haires as pure wooll and his eyes a flaming fire A fiery streame going before him and thousand thousands ministring vnto him Iob 15.10 Beholding the heauens and they are impure in his sight And Iob 4.18 Imputing follie to his Angels Isa 44.13 Crying and shouting like a man of warre Ios 5.13 A valiant Captaine with a glittering sword in his hand Apoc. 19.13.16 His Coat-armour dipt in bloud whereupon is written without doubt in golden letters Rex regum Dominus dominantium The King of Kings and Lord of Lords But of all other that Heb. 12.29 For our God is a consuming fire No maruell then if whilest hee rebuketh the beauty of man consumeth For this is he that toucheth the mountaines and they smoake and at whose rebuke the ancient hills vanish Now the only reason why the spirit of God both here and in so many other places in the holy Scripture is so frequent in describing and setting forth of this God is without question as wee haue heard before that man sillie man may haue more honourable thoughts together with a more high and reuerend esteeme of the diuine and glorious maiestie then naturally hee hath For certainly the thoughts of man in regard of God are as I said most ordinary and meane as may appeare 1. By the Honour 2. By the Feare though both his due that are vsually affoorded vnto him And first for honour there is no question but that honour is due to him

first for the sacrifice it selfe wee must take it as it is indeed a thing highly commended vnto vs in the holy Scripture both for the nature of the same as also for the great accompt whereof it is with Almighty God And therefore the Apostle Paul telleth the Philippians that it is a sweete smell A sacrifice acceptable and well pleasing to the Lord. And the Authour to the Hebrewes exhorteth the Hebrewes Heb. 13.16 Deut. 15.11 Isa 58.10 Rom. 12.13 Iam. 1.17 and in their persons all other Christians in no case to be negligent herein assuring them that with the same and such like sacrifices God is well pleased Neither is the Spirit of God more large in commending any one sacrifice then hee is of this And no maruell for there is none besides that I remember whereby a man may either in the time of prosperitie get vnto himselfe a more assured testimonie of the sinceritie and vprightnesse of his heart or gaine a more sacred anchor which being fastened vpon the promises of God in time of aduersitie he may by meanes thereof certainely expect an issue both happy and comfortable The consideration of all which doubtlesse exceedingly incouraged and heartned on this honourable Gentleman as to doe the first the duty it selfe so in no case to be negligent in the second but to doe it with all alacritie and cheerefulnesse Neither can the latter of these which is the onely beautie of the former in my Iudgement better be discerned then by these two things especially 1. Frequencie 2. Constancie For doubtlesse the vncheerefull Giuer cannot hide himselfe but either he giueth nimis parce aut non diù Too sparingly or not long his candle being sodainely drowned in it selfe Too sparingly first for matter it is like Sauls offerings First the worst 1 Sam. 15.9 Secondly but spoiles Secondly for manner it is Nabals feast now and then once a yeare it may be and it may be seldomer Or secondly not long the sacrifice pleasing them for a time Mal. 1.13 but at length they snuffe at it and it is a wearisomnesse to them It is like Sauls armour vpon the backe of Dauid which in the very proofe proues too heauie But it was not so with him his house being indeed the seate of hospitalitie and his gate the seate of mercie A Stranger if of any desert in the world was alwaies sure here to finde louing entertainement both of the Master himselfe as also of the whole Familie Peter had a great deale worse vsage for comming onely to the high Priests fire then a meaner person yea perhaps one that serued a great deale worse Master for comming to his Table A small acquaintance would in his house procure a kinde welcome and seldome or neuer did any depart from the same without exceeding great contentment Secondly as hospitality dwelt in his house so did mercie at his gate in a faire house built of purpose for her whose doores like the temple of Peace stood alwaies open Seldome vnder 30. And some daies 40. Their prouision on the flesh daies broath and beife or mutton besides bread and beare And on the Fridaies Broath and Fish with bread and beare and great resort there was of persons daily haunting her courts but especially three daies in the weeke when she made more large prouision then ordinarie Certainely a blessed sight was it then which no eye but one frozen in the place could see without blessing to behold Christ thus feasted in his members and such a number of distressed soules aged persons and young children the widow and the fatherlesse so plentifully prouided for Neither did his noble and liberall hand hold it selfe satisfied onely with satisfying their hungrie stomaches except it did dilate it selfe likewise further in prouiding couering for their nakednesse and comfort against the iniury of the weather And therefore his manner was these diuers yeeres together according to the time of his age and yeeres of life to distribute garments here and there to seuerall Townes round about him this yeere amongst other giuing 32. for the appairelling and clothing of so many poore and miserable creatures I loue not to tell wonders this is of truth I lie not Nay alas I speake not halfe of that which my soule is priuie to of his Christian behauiour in this kinde For you heare me not speak all this while as I might of his bountifull minde to many other pious and religious vses maintenance of learning releiuing of prisoners to whom I haue knowne that hee hath sent a brase of angells at a time Neither of his tender care that he had of his poore neighbors oppressed with sicknesse sending them continually things necessarie for their comfort and oft-times horse and man for a Phisician to come to them to consider of their estate and to apply remedies accordingly for their recouerie defraying all the charge of his owne purse These things I say with many other of like nature deseruing indeede Caedar Tables for breuities sake I doe willingly omit hastily turning my selfe to the consideration of the reason and cause of all this namely what the reason should be that in these dead and lumpish times wherein loue is waxen cold and liberality out of fashion there should notwithstanding one be found so liberall so mercifull now the reason I take to be partly from nature but principally from grace First for Nature it were indeed a wonder that one hauing his breeding descended of Parents to their liues end of such renowne and honour in the world as for other their rare qualities so for their bounteous and liberall mindes great hospitality and tender affection to afflicted soules for him I say thus bred to be base or miserable were not onely a wonder but I say more a thing altogether impossible Especially if wee ioyne with this a second namely Grace which if it were hereditary as the former oft-times is I might well say likewise hee receiued from his worthy Parents how euer not traduced yet infused into that brest of his naturally inclined vnto liberallitie by meanes whereof his Faith did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabound to euery good worke For how could it otherwise be 2. Thes 1.2 so faire an Oliue springing from so rich and sappie a roote and seated in so lusty a soile fatted with the bloud of Christ bedewed daily with the sweete influences of his eternall loue and the sonne of righteousnesse casting so continuall an aspect vpon it but it should be alwaies flourishing exceeding frutefull Neither must I here forget in speaking how liberall this worthy Gentleman was to others the exceeding liberality likewise and goodnesse of the Lord toward himselfe dealing with him much what as he dealt with Abraham long agoe in regard of that deare yet willing sacrifice of his in deuoting to him his sonne Now see the goodnesse of God hee tooke his sacrifice wherewith he was highly pleased and yet in the meane time Abraham had his sonne Iust