Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	young_a	youth_n	221	3	8.5941	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00658	A forme of Christian pollicie drawne out of French by Geffray Fenton. A worke very necessary to al sorts of people generally, as wherein is contayned doctrine, both vniuersall, and special touching the institution of al Christian profession: and also conuenient perticularly for all magistrates and gouernours of common weales, for their more happy regiment according to God; Police chrestienne. English	Talpin, Jean.; Fenton, Geoffrey, Sir, 1539?-1608.	1574 (1574)	STC 10793A; ESTC S101953	277,133	426

speaking as when negligent children drawing to too much play and losse of time do mutuall iniuries with corruption of maners Where God is offended as in malice and wicked spéech and worke correction must not be dissembled euen from their infancie in which age aboue all other thinges they must be instructed to pray to God and by little little accustomed to feare and serue him as much as the state of their age wil beare Saint-Ierome holdeth it wel done that the childe be taught euen from his infancy to beare the yoke of the lord with whom Salomon agréeth saying Remember thy selfe O young man of thy creator in thy youth learne euen from thy youngest age to feare honour loue and serue thy God And Dauid is of opinion that there is nothing wherein a young man correcteth better his life then in considering and kéeping the commaundements of god Touching common doctrine it must be ministred gently familiarly easely and if it be possible without the rod according to the surname of scholes being called a play or exercise of learning where young wittes must be induced as to a pleasant play giuing to the young scholler some smal thing of pleasure to encourage him after the trauell of his lesson And for his better societie in studie it is good to ioyne him to a companion as a spurre to his Booke Proponing to him that merites some price commending the victor and blaming him that is ouercome yea sometimes driuing him to teares and yet afterwards recomfort him applying to the slow witte for aduauntage some what more labour of the Master to the end he dispaire not in study being alwaies ouercome This emulation in studie must be continued euen in great schollers for one of the greatest spurres to studie is mutuall enuie among companions as glory to winne and reproch to be surmounted if there be any young children malicious melancholly spitefull or negligent let the commaundement of Salomon be applied Restraine sayth he no discipline from a young childe for if thou strike him with a rod be shall not die of it beate him with a rod and thou shalt deliuer his soule from hell if malice be gathered in the heart of a child the rod of discipline will roote it out of him who spareth the rod to a young man hurteth him and sheweth no loue to the health of his soule but he that kéeps him familiar with the rod declareth his affection to him Therefore Masters that flatter their negligent leude children entertaining them in their vices for feare to loose the profite they get by them or to drawe a more number of schollers commit treble offence First against themselues being guiltie before God of all such offences together with other those faultes which their schollers shall euer commit Secondly they further the damnation of their disciples who such as they are nourished suffred such will they remaine sayth Salomon Lastly they do great wrong to their parents and common weales for that by the euils of those children the parents shall haue perpetuall sorrowe and the common weale continually vexed And in the end such Masters by the iust course of Gods iudgement shal be hated of their schollers and the gaine they shall get shall neuer rise to constant profite but perish before their eyes ¶ Masters ought to instruct their Disciples whome they receiue into commons touching the body with the same labour wherwith they institute their mindes prayses of Science Chapter viij WE must not forget here that euen as masters ought to feede the spirites of childrē with good learning forme them in ciuell mannors and kéepe them from corruption by euill example doctrine standing as condemned afore God deseruing so many eternall iudgmentes as their disciples by their negligence shall cōmit offences So they are bounde to no lesse care to norishe and to entertaine in health the tender bodies of their young scholers wher in it is chieflie necessary they vnderstande their perticuler natures together with the qualitie and operation of meates and so as phisitions prescribe their regiment touching the quantitie and qualitie of their féeding I mean that according to the naturs composicion of their children they muste varie in sorts measurs of meat and drinke geuing to some more and to others lesse As to great lampes where are great matches there muste be more infusion of oyle then to the little ones other waies where is great match and littell oyle and not often dropped in the fyer wil easely consume and put all to ashes Euen so young children whose nature bears a more ardent heat are more drye then others muste eate oftenner then such as are colde and moyst as are the flegmatike sort Let therfore masters entring in to the charge of children consider carfullye of their order of diet And as they ought to take héede not to traine them in intemperat or delicat féeding which makes them glottons and wanton and drawes both body and minde in to infirmities and corruptcion So let them no lesse beware to norishe them hardly and with meates of euill taste for great sobrietie in young children wekneth their bodyes in consumpcion of the roote humor through the naturall heat which is ardent in them by which default they fall in the end into a restraint of breth or tisycke and by the nature of euill meats they come to ill disgestion the worst of al lamentable and incurable disseases by these two extremities vnwise masters procure to their disciples expedicion of death and so are no other then the murderers of them wherin such aboue all other are most guiltie who taking children in to comons or pension for couetousnes doe eyther feede thē sparingly or by sluttishnes prepare them corrupt and vnholsom dyet wherin they merite sentence of cōdemnacion as traytors and suttel murderers of that simple youth abusing wickedly the truste of their parents who through their defaults are the proper deliuerers of their owne children to perill of death wine also being the instrument that leads them in to many sinns can not but shorten their life it burneth by his naturall heat the tender substāce of young men euen as the flame of fier consumes the oyle and so deuoureth the drye matter and wood alredy set on fier Then seing the young child is no other thing then fier to giue him wine is as to cast oyle in to a furnace to ēcrease the heat and burne all for which cause Plato in his comon weale restrained wine from youth till after xviij yeres and from those yeres till the beginning of olde age he suffered none to drinke wine but qualified with water and yet in great sobrietie Besides all these wine prouokes to whordom and engendreth coller adust which in the end by immoderat vse turneth into malencolie and so in the flower of their time makes them diseased with diuerse kindes of colde and incurable sicknes by which occasion the auncients in great reason called wine

Sodom and Gomorre to see if the desolution of the people aunswered the horrible brute that went of them his wordes were I will discend and see if it be so Hée that knoweth whatsoeuer is done euen in the déepest bottomes and from whome no secréete can bée hid declares by this familiar manner and phrase of Speache applyed to our infirmitye that it belonges to Iudges afore they enter into sentence or pronounce against such as are accused to bée assured of the trueth of the fact least by theyr lightnes or soure passion they committe errour in iudgement In the lawe when the affaires stoode vpon any harde or obscure doubte this was the custome to referre it to the iudgement of God as in the punishment of the blasphemour and what right daughters had to the goods of theyr Fathers in whiche cases there was no resolution set downe in the Law the same seruing as matter of aduertisement to examine exactlye such controuersies and harde causes as the lawes haue no habilitye to decide beséeching God according to the aduise of the scripture so to lighten their inward reason that they may bring forth true and perfect Iudgement But when Iudges will not beginne by this aduertisement nor conforme them selues to this iustice of God his iudgements let them looke for that terrible seuerytie which hee hath thundered vpon those Iudges countries where he found negligence in punishment to those sortes of crimes Hely the great gouernour and Iudge of Israel because hée did not iustice vppon his children brake his necke his children were kylled and all the countrey brought to desolacion The sonnes of Samuel were deposed because they tooke presentes Saul was reprooued for geuing grace to such as hée ought to haue punished after whose death famine came ouer all the land of Palestin for that hée gaue wicked iudgementes in the landes of the Gabaonites whom hée afflicted and made certaine of them passe by vniust death to satisfye which iniquity Seuen of the race of Saule were hanged vpon Gibbertes The Captiuitie of the Israelites and ruine of Ierusalem of the Temple and their Townes happened for the transgression of the Priestes and Kinges done in Iustice corrupting it by presents condemning the iust and iustifying the wicked for Bribes Whereof Esay speaketh thy Princes that is thy gouernours as well in Pollecye Ecclesiasticall as Ciuill are vnfaithfull and haue forsworne them selues yea euen they that haue taken othe to doo good Iustice and haue not obserued it but are become companions of Robbers and haue share in their praye They all loue Bribes and folowe recompenses because they haue done pleasure in iudgement to the ritche But euen those as they were the chiefe in honour and superioritye so also were they first taken Captiues murdered their houses and goodes suffered spoile and they more then others defaced with ignominie contempt and all sortes of wretchednes These bée the miseryes whiche happen to wicked Iudges and theyr Children and for theyr abuses to Tounes Countreyes and Kingdomes So that with good cause I maye recommende as a laste aduertisement to al Iudges to remember the saying of Dauid in this sorte God assistes the assembly of the Gods who are the Iudges and gouernours of his people vnder whome they exercise the iudgement which is proper to God the true and eternall Iudge and therefore are they as partakers of a deuine aucthoritye by enterteining ruling his people by that iustice and souerainty So that as God is in the Courtes of his Iudges and in the middest of them so hée iudgeth them whereby is meant that hée condemneth them if they iudge not according to God. Dauid also pursues them crying in this sort How long O ye peruerse Iudges wil you Iudge so wickedly wyll you not acknowledge your selues in your false iudgementes wyll you alwayes haue regarde to the faces of offendours geuing them support and absolution of their wickednes and liberty to sinne with impunity deliuer the poore man Orphane and iustifie the simple and néedye suffer no wrong to bée done to such as haue no maintenance in the world are without fauourers in courtes Take the poore and néedy out of the hand of the transgressor But what much lesse that these worldlie lordings haue cōmunity with this great pitie seeing as Dauid sayeth they neuer knewe nor vnderstoode what they were bound to doo according to God so greatlye were they inuironed with wretched darkenes and whollye possessed with ignorance of God and his lawes whereby it happeneth that the foundation of the earth shal be moued whiche is that by that occasion exceding great euilles and intollerable aduersityes shall fall vppon the nations of the earth Therfore where I sayd you were gods so greatlye honoured of God by the state which hée geues you representing him in case of iudgemēt I forgat not your infidelity meaning that you shal fal into no lesse miserye wretchednes then any of the auncient wicked Iudges to whose iniquitye was apointed a miserable conclusiō of their vnhappy daies Wherin Dauid considering the lamentable infelicities ouerwhelming the world for the false corrupt iudgemēt of Iudges cries out to God saying Raise thy selfe O Lord God and Iudge the Earth condemne the abuses and faultes of suche people as haue corrupted the earth with impietye by their vnrighteous Iudgementes so shalt thou raigne ouer all nations and bée honoured as a true and iust Lorde and Iudge of the earth doing iustice vpon so many iniquities By this psalme Iudges are instructed to iudge well as well for the reuerence of the great Lord sitting in the middest of them in theyr Iudgements to approue them if they bée righteous and reproue them yea dissolue them if they hold of iniquity condemning the persons to horrible misteries yea euen to shake the foundations of the maine earth so gréeuous to God is a false and vnrighteous Iudge as of the con-contrary hee delites in him who according to conscience acquites his charge duty as also for that they haue the honour estate reuerence of Iudges to distribute right to euery one remembring that lord in their iudgement who hath this perpetuall property to iudge without affection they ought also to haue such exquisite knowledge with exact iudgemēt of reason that according to cōmon naturall sence they iudge to estéeme it a horrible sinne to iudge against their conscience séeing that as infinite Pagans with this iudgement of reason haue established their perpetual glory for the true deciding of causes so the errour of our Iudges being layde vp in the memory of God wil bring them to receyue sētence afore his seate of iudgement to their assured confusion And so let all Iudges knowe that if by their sinister sentences any one is depriued of his goodes honour or life by whiche it can not bée chosen but many calamities wyll happen euen so many eternal damnations do they deserue with no lesse horrible paines

benefices Prebendes Prelatesship estates are purchased wherein may bee gessed how well they will behaue themselues séeing they were neuer touched with the thought to become worthy of them and so are raised to priestes afore they deserue to be clerks Abbots not being méete to be Monkes Iudges afore they haue pleaded in causes of right and Masters afore they were disciples No greater disorder or confusion in a common weale When Fathers shall finde their children enclined to learning let thē applie their purse to their disposition so shall they make them most seruiceable to their countreyes honorable to themselues and most happy as touching their proper saluation if they haue no sufficient meane to continue entertaine their studie let them praye to God and rather then to discōtinue their booke bestow thē in colledges to serue some Doctors Regents or learned schollers and so leade them by long and painefull wayes to the estimacion and conquest of learning foreséeing in any wise not to discourage or dispaire the liuely will and spirite of a young child taking pleasure to studie For as it is a signe certaine of the calling of God so ther is no lesse hope and suertie but that to that inclination and vehement affection the almightie Lord being earnestly prayed vnto wil ioyne cōuenient oportunities to come to that whereunto he calleth him by the which wée read of many prouing so excellent in all liberall sciences that by their doctrine they haue bene chosen Bishops Presidents yea and made more great then in their youth they were meane poore and simple some of them hauing no other beginning then trained in the function euen of the meanest seruant wherein is fulfilled the sentence of Salomon that there be poore seruants who in the end by their wisedome will beare rule ouer the riche children in whom is no habilitie to gouerne themselues discréetely There resteth to a young man but a strong desire and feruent mind to studie to make him at last wise and learned and such one sayth Aristotle though he knoweth nothing yet he is more then halfe learned if he begin well Touching the election of Masters to institute children I haue spoken at large in the last booke only I aduertise rich parēts that to entertaine good Masters it is better to bestowe crownes then shillings For by them money time honour knowledge vertue are gained foure fold which all are lost where the instructor is either ignoraunt negligent or corrupt In this the consideration of couetousnes doth much blind vndiscréete parents more fearefull of the wast of their money then fauoring the benefite of their children according to the example of the man in Plutarch who suing to a Philosopher to teach his sonne and he requiring compotent hier what saith this couetous father with so much money can I buy a slaue by whō I can raise yerely great reuenue so saith the Philosopher may you haue two for one if you leaue your childe ignorant and without discipline meaning that by his couetousnes he should haue a sonne a slaue to his desires and affections who liuing alwayes in dishonour and subiection would neuer bring forth any good actions but by force or feare where hauing institution as hée might by doctrine and vertue leade his lyfe in right honorable libertie so if for want of discipline he became prodigall and spent his wealth he should be driuen to serue to supplie the necessitie of hys miserable life Touching the subiection wherein a Father ought to leade his childe he hath prescription in the scripture that he must minister Discipline to his childe that is not wise and by the rod chastise his malice to the end to deliuer his soule from hell The wise man in an other text giues this councell if thou hast childrē teache and discipline them and leade them in humble subiection euen from their youth hold them shorte by sharp correction hyde in thy hart the loue thou bearest them and giue them no indulgence libertie to pleasure since as by thy good correction thou shalt receyue of them great ioye and comfort vppon the ende of thy dayes so how much thou doest enlarge their youth to libertie euen so farre doest thou leade them in the pathe of their owne destruction to thy right worthy displeasure and dishonor The childe sayeth Salomon that is left to liue at his will giues confusion to his mother We haue an example in our great and heauenly Father who the more he loueth the straiter discipline subiection doth he holde ouer those whō he best loueth as we reade by his hard dealing with the Jsraelites and leauing the Pagans without correction saying In thy lyfe time giue not thy children power ouer thee as if he had sayde dispossesse not thy selfe of thy goods to thy children yea make not thy selfe familiar with them put thée not into their mercie but being maister so long as thou liuest retayne thy authoritie ouer them to correct them to disinherite them and punishe them if they offende Who spareth the rod from his child saieth Salomon hateth him and loues not his saluacion therefore ●o long as thy power remaynes ouer them if thou punish not their offences thou standest in the same estate of blame and damnation with them as witnesseth Hely whereof we haue spoken before It happeneth ordinarely by the iust course of Gods iudgement that as the father forgettes in his office and authoritie to minister instruction and discipline to his childe so in hys ryper yeares that negligēce efts●ones turnes his sonne frō the dutie of a child becomming disobedient disordered and dissolute and giues no reuerence eyther to father or mother yea sometimes he robbeth them dooth them wrong outrage and iniurie and setting his feete euen vpon their throate is the cause oftentymes that thei dye afore the ende of their dayes Saule is commended for that finding his sonne Ionathas by chaunce in transgression of the law he condemned him to death as if he had ben another which also he had suffered if the people had not deliuered him Dauid was somewhat to deare ouer his children which in the ende tourned to his rebuke and hurt Iacob depriued his eldest Sonne Ruben of his right of inheritaunce because hée was an inceste Abraham chased Jsmael because he had plaied with Jsaac which some interprete that hee had beaten him and others that he would haue committed Idolatrie and induced Jsaac to that impietie which thoughe it be vnderstand simplie to playe and loose time in importunat and vnlawfull sportes séeking also to seduce his younger brother and that Abraham could not bée ignorant but that Jsmael was corrupte yet hée expulsed him iustly yea euen by the commaundement of God. Noe punished with cursse ouer the familie of Cham the mocking that he made of him wherein is no great cause of maruell for that the father being the Lieuetenant of god here in earth ouer the regiment of his

follow All which hapneth by the default of the head in whom was vnderstanding both to kéepe him selfe and the body from euill and also to prouide remedy if it did happen euen so when there is either ill prouidence to preuent an euill or worse negligence to purge and cure it nor seeking out the cause till the effect be expressed it is then we see plagues famine with other rodds of God wherewith yet as he doth not scourge specially a countrey or common weale without great offence as one that will not strike with his staffe but where he finds obstinacie and resistance So let vs then do as children to their father whō they haue offended for he strikes as a father and seeing him stād with rods in his hand ready to discipline fall vpon their knées at his feete and with teares demaund pardō on whom in respect of their hartie submission as he is cōtent to bestow but two or thrée little lashes presently cast the rods in the fier so also if their wéeping humilitie had appeared afore he tooke the rods in his hād they had not at all felt the smart euen so deales GOD with vs correcting vs with easie discipline as his children and if we crie him mercy there is nothing more familiar with him then forgiuenes yea he will burne his roddes and embrase our conuersion withall such is his goodnes towardes vs that afore he enter into correction be inuites vs to submit acknowledge to the end he be not constrayned being a iust iudge to lift vp his hand and make vs feele the rod conuert sayth he by his Prophets to me and I will be conuerted to you I will kéepe no remembrance of your faultes yea I will repent me that I went about to strike you it is grieuous to him to scourge his people and an act which becomes him not properly his nature is to do mercy for the which he is called mercifull long suffring patient and mercy it selfe he would not punish Dauid vppon his person notwithstanding he had deserued extreame Iustice but pardoned his sinnes when hee asked forgiuenes with great contrition griefe Touching the rods which he holdeth in his hand and strikes not but sheweth them as matters of feare to offenders we sée that Josophat being threatned with such roddes which were the Moabites Ammonites Sirians his enemies withdrew himself altogether to god published fastings through all the coūtrey of Juda assēbling all the people to pray to god in the tēple he in the middest of thē made this oration O Lord God which art the god of our fathers the god of heauē and hast dominion ouer the kingdoms of all nations in thy hand is force and power there is none that can resist thée is it not thou O Lorde that hast killed all the inhabitants of this land being idolators and pagans before thy people of Jsraell We haue not force to resist so great a multitude and therfore not knowing what we should do there restes nothing to vs but to turne our eyes to thée O Lord as hoping in thée only for ayde and succours And as he continued thus in prayer wherin there was not so meane a woman and least childe which did not pray with him in the temple behold the prophet spake vnto him feare not this multitude it shall not be thy warre but the warre of God which hapned accordingly for all those armed enemies forsaking their purpose fell vpon the Jdumeans and after slaughtered one an other without any necessitie of him to go to the battell so happened it in the time of Ionas to the towne of Niniuie where the king vnderstanding the hand of God to be ready to destroy them with in xl dayes commaunded a general fast for thrée daies yea euen little children and beastes were restrained to abstinence and ioyning to this penance contrition and supplication for mercy it fell out that the Citie felt not the roddes of God otherwaies then in feare Touching the whippes wherewith hee scourgeth for not hauing thus preuēted and yet in correcting them selues and asking pardon he forgiueth them it is written of the Jsraelites that they cryed to God when they were in tribulaciō he deliuered them from their necessities which is amplie declared in their deliuerance from the captiuitie of Egypt wherein they felt sharppe and smartinge roddes yet crying mercy to God they were heard and deliuered Dauid seeing the furie of the plague vppon his people and lifting vp his eyes to heauen where hée saw an Aungell holding a sword ouer Jerusalem in signe of the punishement which hee made of the people by plague cryed with a lowd voyce O Lord God it is I that haue offended punish me afterwardes he offereth sacrifice to God and the death ceased Ezechias for particular example who féeling in his persone the discipline of God by a disease whereof he must dye after he had acknowledged him selfe and cryed to God for grace had answer to liue yet xv yere with the receipt of the remedie to heale his infirmitie And touching the publike affliction which he and his town of Ierusalem suffered by the Assirians that had besieged the town made breaches to enter the same night by great miracle the Aungell of God slew a hundreth foure score and sixe thousand of his enemies which brought such confusion and feare to their King Senacherib that he fled early in the next morning In these maibe noted as it were by the way that as it is said in the booke of Iudith accordinge to the promises which God made in his lawe when the people of Jsrael serued God well and obserued his law they were not vexed of straungers nor felt common miseries but such as offered to oppresse them were confounded as Pharao and his ofte in the chase of these people were swallowed in the red sea euen so when the Israelites fell frō this course and offended God he stirred by enemies on all sides of whom they were either ouercome slaughtered or at least by other hurtes felt and found the certein tokens of gods wrath whose effects thei proued w extréeme miserie if they did not repent many nations people were not reformed by preachings nor threats of gods iudgements but scorned the prophets that pronounced them calling them fooles mad men and sedicious and deliting in their owne scornes they saied let the day of God come we s●are it not for wée haue the temple Many trusted in Idolles and others hoped for succours of Kings to be strong against their enemies yea there were that persecuted the good Prophetes that foretold their calamities to come and the false Prophetes reassured them againe with promises of all good successe yea when famines diseases or other punishements hapned they laid the occasions to the good Prophetes and catholike people as some of them attributed their plagues to the starres which were the Chaldeis others