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	king_n	son_n	18,071	5	5.0209	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15580	The saints aduantage or The welfare of the faithfull, in the worst times A sermon, preached at the Hage the 18. of May, 1623. before the most high, and mighty princesse, Elizabeth, by the grace of God, Queene of Bohemia, Countesse Palatine of the Rhene, &c. By Iohn Wing, an vnworthy minister of the gospel and pastor to the English Church at Flishing in Zealand.	Wing, John, of Flushing, Zealand.	1623 (1623)	STC 25847; ESTC S120119	54,386	92

that the very gall and wormewood and the most bitter and envenomed things which the world can giue the goldly to drinke are happier and more holsome to digest then the sweetest portion of their cup who are vngodly when it is filled vp to the brym and running over with all the rarest and most pleasant compositions which the world can powre into it of all manner of delicacies and deights that are to be desired either for pleasure or for proffit or for honour or for ease or for ought else which may take vp and bewitch the mynde of a worldly man And thus our meaning being explayned the matter remayneth now to be proved The full confirmation wherof will soone arise out of the due consideration of our text and the true contents of the same in case we take such true notice of them is we ought Were there no other man but Moses no other evidence or example to make good the point but healone in that which he hath here done he only were able to avouch the truth we teach against all gaynesayers whatsoever inasmuch as we finde his practise to be of worthy approbation with God and also worthy to be a most worthy president vnto vs from God and that it is recorded not only for his commendation but for our mitation also in which act of his let vs note these particuler and singuler passages which may leade vs the more to beleeue the truth we are to confirme First how he was brought into the favour of Pharaoh to wit by a strange and extraordinary providence of God disposing his parents there to hyde him where the daughter of Pharaoh must discover him and in disposing her hart having found him to commiserate the miserable and helples condition of this forlorne and desolate infant whome his owne father and mother durst not owne or acknowledge but being the Kings decree enforced to cast him out the Kings daughter is directed by the Lord to pitty him for the present and to provide to haue him nursed and nurtured as her owne son by adoption for time to come Secondly being thus adopted by her and nursed by his owne mother as the almighty did order and manage it she tooke further care and order for his education soe as he might be made meete for honour and advancement in her fathers house and service whereas she might haue brought him vp in some base and servile manner according to the quality of a captives childe yea and the Lord filled him with vnderstanding and capacity to become furnished in all the learning of the Egyptians Act 7.22 Thirdly being thus qualifyed he came to eminency and grew great in court Pharaoh not refusing to preferre him though he could not but in all likelyhood know him to be an Ebrew childe and his preferment seeme's to be to some great office of worth and revenew and that brought him in abandance of wealth why else are the treasures of Egypt on Moses part opposed to the reproach of Christ it may be he was Lord Treasurer of Egypt who can tell the contrary Fourthly being thus invested into honour Act 7.48 and wealth he continued therein for no small time but full forty yeares which length of time did soe season him in the sweetnes of what he had as might in all reason make him most loth and vnwilling to leave the same Fiftly having thus long enjoyed all this favour he was free to holde it still if he would no man doth basely vndermyne him by suborning Pharaoh against him or by detection of him to haue beene a base Ebrew bratt from the beginning and soe to enrage the King against him for that he had crept in thus farre and kept in thus long neither is any thing attempted by any man which might make Moses to be discontent with his present state and soe resolue in a humor to leaue it but he might hold what he had at his pleasure even for perpetuity Sixtly adde to all these that if he will be going hence either Egypt wil be to hott for him or if he will tarry therein and joyne himself to his owne people he could not but see Pharaohs tyranny and theire misery much encreasing Their burdens heavier Their taskmasters feircer Their bondage sorer And his owne among them if he will neede 's make one to be more extreame and extraordinary then all the rest because he left soe much honour and ease and wealth willingly to come to calamity t' were pitty would Pharaoh say but he should haue enough of it that was soe willing to it and therefore let him of all men be most vexed persued and oppressed aboue others who was soe wittles that he could not tell when he was well and tarry in that happines which was soe graciously and freely conferd vpon him and wherein he might haue continued through the Kings kindnes and grace the longest day of his life and would not These few with some others moe that might be instanced being layd together on a heape doe make vp mighty evidence in the eye of carnall reason to condemne Moses of manifest folly in forsaking his present state and following this course wherevnto he betooke himself at this time But bring them all all that can be pleaded to the same purpose let faith looke vpon them that which was a beame before is not soe much as a moath now nor worthy in any wise to be respected this one grace melts all these great things into meere nullityes and make's nothing of every thing that was before vrged to this end neither the kindnes of the Kings daughter nor the favour of the King her father nor all the great things he got by both nor his long keeping of them nor his vndoubted danger disgrace in leaving them nor every of these alone nor all of them together could doe any thing with Moses but he is resolute by faith to forgoe the best estate the earth could yeed him that he might partake with the worst and most wofull condition of Gods people and to shew it the holy Ghost doth witnes that he did willingly chuse the one and refuse the other being not forced by flesh and blood to either that soe the power of faith might fully freely expresse it selfe in both against all apprehensions and objections of man whatsoever And why should he haue done thus if he had not knowne our doctrine to be a most vndeniable truth and how came he to know soe much but by the extraordinary instinct of Gods jmmediate illumination who revealed thus much to him and gaue him both faith to beleeue it and conscience to doe it accordingly in spyte of whatsoever might be suggested to the contrary And why should not we fully assent to the truth herof seing God hath gone before vs in discovering and this man of God in doing the same especially seing besides Moses practise Gods approbation doth warrant vs the Lord hath set to his hand as

that it was none of Pauls but that Luke as some thinke or Barnabas or Clement as others conceiue did pen it what holynes or happines is woonne when all this is done surely none The most that can come of the former is only this that we may call it the Epistle of Paul to the Hebrewes and put his name into our coppies as it is in all others except one as one observeth The least that can come of the latter is that we leaue out Pauls name and all names and call it as we finde it the Epistle to the Hebrewes which title or inscription being indifferent to either side we will rest in the same as it is without further contention or inquisition seing either Pauls or any other name noted before may be probabely put in and yet safely left out let vs take it without any at all and so proceed from the writer to the matter contayned in that which is written especially in that litle parcell which hath beene read and in the revealing wherof we intend by Gods grace to insist at this time And that we may the better come to comprehend what the will and mynd of the Lord is therein it shal be good to goe back a litle to looke vpon the generall state of the whole chapter and to take such a view of the same as may further vs in the particuler of these words And what is this chapter being well considered but a kinde of summary or abridgment of the olde Testament in that part therof especially which is historicall and contayneth the discovery of things done in matter of fact by those most famous worthyes of the Lord the eminency of whose faith and excellency of the fruits of the same haue here a most glorions remembrance being left vpon an everlasting record that cannot faile but must and shall remayne to the blessed memoriall of those just men Prov. the tryall of whose faith having beene more precious then gold 1 Pet. 1.7 shal be found vnto the Lords and their owne praise and honour and glory at the appearance of Iesus Christ Of which worthyes both men and women we haue here a particuler catalogue many of them being by name personally expressed from the beginning of the chapter to the 33. verse and others apparantly included though not named from thence to the end And in this catalogue it pleaseth the holy Ghost to keepe an excellent decorum in an orderly and methodicall distribution of the persons according to the times wherein they lived and the Chronologie of the world in the most famous Periods of the same vnder the olde Testament It beginneth with righteous Abell ver 4. who lived not long after the creation being the second from Adam and goeth on from him to Enoch the seaventh from Adam as Iude call's him ver 14. and from Enoch to Noah and soe finisheth the first famous period of the world from the Creation to the Flood and begin's the second from the flood to Abraham and the rest of those peerelesse Patriarchs who lived after the Flood and before the Law till Moses who overliving them all did finish the second famous period from the Flood to the giving of the Law and made entrance into the third from Moses the Law given to the time of the Iudges and soe from thence-forward to the change of the civill government of the Iewes from Iudges to Kings and vnder their Kings both during the time of their setled and peaceable state and also thence vnto those interrupted and miserable dayes where-in captivity prevayled both at the first in part to their disturbance once and againe for a time and at the last to the totall and finall downefall and overthrow of that nation as touching any visible face either of a civill or an ecclesiasticall estate Now in this Campe Royall of such as are here numbred named and made glorious by the notable fruits of their faith some haue renowned themselues as servants actively by doing others haue beene approoved as souldiers passively by suffering but Moses being the man meant in our text is truly interessed into either condition and hath made double declaration of his faith in both kindes of those things that are reported of him for we finde both what he did and what he endured and soe much of either as doth manifest him for one of the rarest mirrours among those many who are mustered and magnified here to haue sought the good fight of faith and that in all those occurrents that came to passe on his part either before Israell went out of Egypt or after for within one of these two computations of time all is comprehended which is recorded of him and for which he is here applauded by the holy Ghost The powerfull worke of faith appearing in him before the Israelites departure from vnder Pharaoh had a twofolde operation 1. While he was yet a Courtier and great in Court too being for soe long time the adopted and reputed son of Pharaohs daughter in which time faith wrought in his hart a gracious resolution to giue over that glorious condition 2. When he put this resolution into practise casting of the Court and forsaking Egypt for a season and afterwards returning by warrant from God and as the Lords Ambassadour to worke out the peoples freedome and these passages are particulated vnto vs in the 24.25.26 and 27. verses The further efficacy wherein his faith shyned after he had left Egypt altogether was gone thence with Gods people is evident in such relation as is made therof ver 28.29 Our text is a part of the former power of his faith while he was yet in Egypt wherein and that while he was yet a great Peere among these Pagans the Lord mightily and extraordinarily wrought in him jmmediately by himself without all ordinary meanes that man can jmagine this great grace of Faith which by a holy kinde of heavenly and divine violence enforced him to these 3. things which lye in these 3. verses 1. To relinquish and renounce his whole estate with all the honours and advantages annexed there vnto all which although he had long enjoyed them and they were many and great at present and might possibly haue beene much greater afterward through the hope of his further rising by meanes of the favour of Pharachs daughter yet faith make's no thing of these mighty things but he freely forsaketh all and willingly refuseth to be called or accounted her Son ver 24. 2. To chuse in stead of this rejected honour and royalty the miserable and most afflicted state of the people of God who were in the greatest slavery and vnder the most grevious tyranny that could be ver 25. 3. To judge and censure and that with a righteous judgment both his former practises of refusing and chusing to be lawfull and good and well pleasing to the Lord ver 26. And this third is the only thing where with we haue to doe yet before we enter

vpon it in particuler Faith wrought extraordinarily we haue one observable thing to note in the generall to wit That those graces which are jmmediately and extraordinarily wrought in man by the Lord doe carry mans hart extraordinarily towards the Lord. If God worke faith extraordinarily in Abraham he will leaue his conutrey he will sacrifice his son doe any thing deny nothing at Gods command If in Moses he will leaue all the honour and riches and happines in the world and expose himself to any misery danger and infamy for the honour of God The same might be sayd of Ioseph of Esther and many other whose graces haue yeelded rare wonderfull fruit because they sprung from more then an ordinary roote The more jmmediate any mans graces are from God the more admirable are the manifestations of those graces before God But we intend not to stay here The parts of the text let vs therefore set forward to this third effect of Moses faith in the words of the 26. ver contayning the estimation of his sayd acts and in them we haue to consider 3. things 1. The guide and ground of this his estimation to wit FAITH not common sense nor carnall reason for neither of these would haue endured any such proceedings 2. The things esteemed to wit the reproach of Christ and the riches of Egypt and these being ballanced by faith and layd one against the other the former is found to be much better and farre beyond the latter 3. The reason of this his opinion which ariseth not from any respect of things present and sensible but only and wholy from the happy apprehension and assurance that he had of that invisible and infinite recompence of reward layd vp for those who can forgoe all things for Gods glory And these are the parts of this verse touching which we shall not neede to make any stay vpon the interpretation of any of them there being noe obscurity or ambiguity but all being easy and open to the meanest capacity we will therefore hasten to the matter of instruction which they doe administer vnto vs. And here A speciall property of Faith in the very first word Esteeming inasmuch as his faith made him thus to esteeme we might note vnto you one excellent property and power of true faith which is to alter the mynde opinion and judgment of man from that it was touching the world and all things therein to esteeme the best things therein soe base as to preferre and chuse the basest estate in the world before that which in the eye of the world is the best Time was that Moses could make vse of and posesse the honours of Egypt for forty yeares together but now vnto faith affliction is better then promotion slavery then honour he will rather be a captive with Gods people then a gallant courtier even the son of a Kings daughter he is now otherwise conceited opinionated and perswaded then before he was Faith hath soe altered the case with him that he is nothing so mynded as he was It is no marvell that the holy Ghost opposeth faith and sence and that the Apostle saith we walke by faith Cor. and not by sight for they looked not on things that were seene but lived by faith which fed it self and fastened them on things not seens and soe they accounted and judged all things base and vile Phil. 3.8 yea losse and dung yea as most loathsome and excecrable excrements as the word signifyes and could well brooke to haue themselues accounted the base of-scouring of all things through the excellency of faith that was in them Let no man vainely boast of this vertue or jmagine he hath himself posest of this singuler grace to whose mynde judgment and estimation all things are not soe base and abhominable that he can being put to it by God most willingly abandon and abhorre all riches and glory and freely take vp all affliction wretchednes and misery yea and rather as our Moses here make a good choyse of the worst then make an ill vse of the best that the world can afford True faith where it is is of a noble heroicall heavenly and divine disposition and carryes the hart of man into high contempt of the things which before he had in highest esteeme scorning in the least to stoope to the greatest and most glorious lure that can be offred of the things that are below doth disdayne to looke after those advantages which are most deare vnto others But we must not dwell here neither neither is it our present purpose to prosecute this point but to set forward vnto that whereon we intend by Gods grace to insist and that is taken from the second consideration which is of the things esteemed and they being compared one with another the reproach of Christ is found farre to exceede and to be much better then the treasures in Egypt From wence the mayne thing which we haue to learne for our instruction is thus much Doctrine That the worst estate of a childe of God is better then the best estate of any wicked man Note it well we say and avouch that the worst estate of Gods childe is better then the best of a wicked man For the better vnderstanding and beleeving of which point because at first sight it may seeme a strang Paradexe and a proposition jmpossible to be true it shal be necessary before we come to proue the same to explane it before you and to giue all men to vnderstand what we meane by the worst estate of Gods childe and by the best estate of a wicked man And in a word thus we meane that looke what the world that is the men of the worlde doe esteeme and judge on the one part to be the meanest and most miserable state of any good man and also what they themselues doe againe conceive on the other part to be their owne most happy and comfortable condition that on either part we intend in this our instruction Now all men doe know that the world doth repute affliction disgrace tyranny persecution and all kinde of cruelty and slavery to be the vnhappiest case a man can possibly be in and on the other side the honour wealth prosperity and abundance of all things which the hart of man can wish when every thing goes with him as he would haue it and all things settle vpon him to his soules content this is adjudged the happiest state of him or them that haue it And this is that we account the best of the one and the worst of the other even that which themselues doe account soe we aske no other interpreters of our meaning then the men of the earth in their ordinary and vniversall opinion And of these estates being thus vnderstood we are to proue and make good that the former being the worst is better to a childe of God then the latter being the best can be to any vngodly man yea

worse because whereas the carkase is consumed in the earth anoye's none their name liue's like carryon aboue ground vnburyed and stinks more and more strongly from one age to another and shall liue to rott through all generations to come for ever till they shal be againe raysed out of rottennes to liue and meete their living loathsome names before the Lords judgments seate who shall then and there put an end to both by throwing both into the bottomlesse pitt of endles perdition they being the men that must rise to fall to everlasting shame and contempt To particulate Cayne Saul Ahitophell Ahab Iudas or the rest of that beaad-role of branded persons whome the living and most glorious God hath marked for remarkeable infamy were not to much purpose and we haue had occasion to note them before it sufficeth to know that their glory is with shame and that all the reputation they haue had with men at the greatest hath but made their reproach greater with God Men haue heaped honourable titles of greatnes vpon them to dignify and renowne them which haue beene but the poore vapours of their ayery words breathed out either for feare or for flattery and haue vanished in the very vtterance and God hath laden them with heavy and most ignominious appellations which his mouth having spoken and his pen having written must remayne to cleaue for ever vnto that most vnworthy miserable memoriall which the world hath of them who knowe's them by no names or titles but only by those that are worse then none at all And touching both in this last difference it may be well and safely observed that the worse words the world hath given Gods saints the better and more glorious titles are given them of God himself and the more men haue renowned the other the more hath the Lord abhorred them and made them abhominable to all eyes and eares His owne son our saviour when in the dayes of his flesh he dwelt among vs had as bad yea and farre worse language given him then any that ever lived he that reades his life knowe's how oft he was abused and most basely vilyfied he was a Samaritane he was mad he had a divell c but the Lord God his father Ioh. 20.17 Phil. 2.9 and our father hath given him a name aboue all names and honor and glory aboue all principalityes and powers and so much the more gloriously exalted him by how much among men he was become the scorne and contempt of the people And in like manner doth he deale with Christians as he did with Christ according to the eminency of their piety for which the greater it is they suffer greater reproach he giue 's them more excellent glory even in the eyes of men as we might shew in many examples And this is our sixt and last Advantage And now beloved and longed for in the Lord what shall we say to these things here we haue had a short and summary survey of those singuler and celestiall advantages that the Lords people haue even at their worst of all vngodly men at their best I say a short and summary survey of them for if we should enlarge our selues in the discovery of them so farre as we might when should we haue done or where should we end or if we could manifest them as they are which mortality cannot doe there could be neither end nor measure of our discourse nay it might be truly sayd of these excellent things as the Evangelist speaketh of the rest of the acts and sayings of Christ which are vnwritten Ioh. 21.25 that the whole world would not contayne the bookes c that must contayne the full declaration of those infinite things wherein the true comfort of the saints doth consist for they are in truth vnvtterable nay indeede vnsearchable as the Apostle doth plainely signify when he saith he heard being wrapt into the third heaven things not to be vttered And if of the mysteryes and secrets of the gospell which elswhere he speaketh of much more may it be most truly sayd of the consolation benefit and reward of the faithfull and persecuted professors of the same that they are such as eye hath not seene 1 Cor. 2.9 eare hath not heard nor haue entred into the hart of man to apprehend the naturall man is meant in the former the spirituall may be vnderstood in the latter For grace is as vnable mixt with infirmity to comprehend heavenly things that are glorious as nature voyd of grace is to conceive aright and reach those that be holy and gracious Why then what shall we say to these heavenly things thus heaped vp together to make vs wholy happy if the Lord haue layd them vp in his booke should not we lay them vp in our bosomes blesse him abundantly who hath soe over abundantly blessed vs with these benedictions which are sent vs soe to sweeten the bitterest cup of our calamity that we might drinke the bottome of it with all cheerfullnes and rejoycing what sayd the good Prophet of God once in a case of this kinde Rejoyce O heaven and be joyfull O earth breake forth into prayses O yee mountaines for the Lord hath comforted his people and shewed mercy vpon his afflicted and even this may and ought all Gods people now to speake considering the pemisses in the particulers that we haue revealed How came the good Christians of the primitiue times when persecution was soe sore and extreame not only as was noted before to rejoyce but even to glory in tribulation Ro. 5.3 Heb. 10.34 Act. 5.40 41. to suffer with joy yea with much joy the spoyling of their goods to goe from the consistory with bloody shoulders yet glad harts rejoycing that were accounted worthy to vndergoe the worst for Christ And the Apostle who was so abundant aboue all the rest not only in the labours but in the suffrings of the gospell 2 Cor. 7.4 also telleth vs playnly Great is my rejoycing I am full of comfort I haue not only abundant joy but joy over-abundant in all my tribulations These are strange words yet true and such as he saith he hath already in posession and not only in some lighter afflictions but in his heavyest distresses even in all his tribulations To haue Great joy To be full of comfort yea To be over-full or to over-abounde is such a strayne of speech as never fell from man by any sence or reason of flesh and blood but only from the spirit of God and the power of his grace which had perswaded his soule of the sweetnes of this saving truth that we teach that a man at his worst should not only be full but overflow with comfort and joy which is more then any wicked man can say of his best for all the happines vnder heaven cannot fill much lesse over-fill the hart of man he cannot be satisfyed much lesse can he be glutted indeede or surfett intruth