Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	duke_n	earl_n	norfolk_n	14,633	5	11.9644	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

danger soever by what meanes or howsoever ought to give the praise and glory of it to God so here taught what to doe Psal 50.15 Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Hosea 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the worke of our hands ye are our Gods for in thee the fatherlesse findeth mercy Examples of Moses and Miriam with the people Exod. 15. Of Barak and Deborah Judg. 5. Of Ester and the Jewes Ester 8. of Hezekiah Isa 38. Reas 1 Because it is he alone who is the deliverer and Saviour of his people meanes he often affords them and meanes they use and must lest they tempt God but that meanes are not effectuall it is ever from him else why one and the same meanes bring to some deliverance to others none Hence Psal 144.10 It is he that giveth salvation to Kings who delivereth David his servant from the hurtfull sword Reas 2 Because in this as in all other benefits it is the high way to obtaine moe and new deliverances when we pay the old we run on a new score as men are incouraged to helpe when they receive their just glory for that is past so God is drawne on as it were to bestow new Vse 1 This serves to reprove the common practise of men who are ready to give and doe give the glory of all their deliverances to others then God and not to him If victory in war they ascribe it to the wisdome and power of such and such and oft-times ready to make war among themselves for the honour of the day when God is never thought on In other preservation or establishment to the wisdome of their gravest and experienced Senate from sicknesse to Physitians and such other meanes not at all to the Lord never magnifie nor praise him God seldome made mention of or only cursorily and because of those who are present for which cause he oft taketh from them their meanes that either they may perish in new dangers or else more sensibly discerne that it is he that gives deliverance Vse 2 To instruct all and every one to give the glory and praise of all their deliverances whatsoever unto God and to magnifie his name for them Particular deliverances from danger and sicknesse and such like every man must magnifie God and his Name for it our first seeking in danger should be to him and he should be the first we should praise for the deliverance not as many that doe both send first for the Physitian before they send up to God agree with him before with God and praise him oftner to men then ever they did God But it should not be so he should be magnified principally and chiefely Yea every one for our generall deliverances of which we are all partners should magnifie him of which we may say as Jer. 23.7 8. Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the Children of Israel out of the Land of Aegypt But the Lord liveth which brought up and which led the seed of the house of Israel out of the North Country and from all Countreyes whither I had driven them they shall dwel in their own Land Many are the deliverances we have had and this nation from the tyranny of Romes Church at the death of Queen Mary from the invincible Navy 88. from the Insurrection of the Earles of Northumberland and Westmerland from the treason of the Duke of Norfolke and Queene of Scots from that of Babington and his fellowes from Arden Somervile Parry Cullen Lopes Squire and such like yet now to this that it may be said the Lord lives that hath delivered his Church from any one or all the former but from the cruell bloody and desperate unmatchable plot of our wicked papists which is the Lords only because the cariage of the thing was his that he would have it wholly ascribed to him Therefore we may say the Lord hath magnified himselfe many wayes but now he hath surmounted them all we ought then to magnifie him and give the glory of it to him not in word only but for ever in deed The Parliament King and Commons to make lawes more for his glory against Sabboth breaking Oathes Drunkennesse Usury Oppression to further his Church and to remove stumbling blockes The Judges to execute them Deus exonerans onerat Bern. without sparing and partiallity All to obey God more constantly and man for God For disburthening us of the danger and feare he burthens us with more obedience and thankfulnesse This all should doe yet if it be not in generall let every one for himself and his family as Joshua and mourn for the sinnes of the time God will marke him when he brings a generall Plague Ezechiel 9. In times of danger many are petentes few promittentes most few persolventes But we must not onely aske deliverance but promise new obedience and perform our vows else let us looke for that Mat. 23.37 38. VERSE VI. A Sonne honoureth his Father and a Servant his Master If then I be a Father where is mine honour and if I be a Master where is my feare sayth the Lord of Hostes unto you O Priests that despise my Name and yee say Wherein have we despised thy Name WEE have seen the first sinne reproved in this people together with the arguing of it and the evincing of them of it The second followeth from this to the ninth verse It is contempt and prophanation of Gods service and worship and in it as in the former we have first Gods accusation secondly the debating of it And in this first their answer and excuse secondly Gods reply manifestly evicting them of it In Gods accusation we consider the vice he accuseth them of secondly the persons In the first the thing and the reason of it which is first set down then applyed The ground is a plaine Axiome in nature or a rule of nature A Sonne honoureth his Father Though the handling of these duties seeme not so essentiall to this place ayming at his own honor rather then theirs yet it being so necessary and the contempt so great it shall not be amisse to stand upon it The coherence and meaning is plaine we must speake first of the duty then of party to them The duty is first inward reverence a reverent affection to them Doctr. Children sonnes and daughters must inwardly reverence their parents carry reverent affections and opinions towards them This is a speciall part of honour to be performed to them Solomon makes it the part of a wicked childe to despise his mother Prov 15.20 he commands not to despise the mother no not when she is old Prov. 23.22 he threatens a fearfull curse from God to such Pro. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens

examine our selves we shall easily find this in our selves being all of one metall Let us learne to mourne for it and hereafter to strive against it esteeming and accounting of the blessings we have or tasted in former times though God have given us worme-wood and gall If any blessing be taken from us or trouble come upon us let us be thankfull unto God and comfortable in the middest of other of his blessings and if we be discontented let it be with our selves if we grieve let it be at our sinnes for abusing such blessings or walking unworthy of them and therefore hath God taken them from us In them let us stay our selves as Job stopped his wifes mouth Job 2.10 when she moved him to discontent and discomfort And in the meane time let us labour for good consciences and sound spirits the feeling of Gods favour and assurance of his love so shall we beare all our infirmities Prov. 18.14 And griefe or losses to him shall be but as so many sparkes falling into the the Ocean Chrysost de vita recta Hom. 25. ad popul Ant. 12.1 d. 2. Was not Esau Jacobs brother Here is Gods answer to their murmuring question and as it were a plaine deniall of his love proving evidently to them that he loved them Now he reasoneth not from common benefits as that he had created them that he preserveth them that he gave them health and peace prosperity and comforts having brought them from their captivity and seated them in their owne land c. but demonstrated his love unto them from the beginning of their nation from their Head and Author You as ungratefull creatures will not acknowledge my love this is your impudency but see I will make you confesse it And first of all to fetch things from the very beginning Was not Esau Jacobs brother And so as if all things be considered no cause why I should love one more than other they were both begotten of one father both borne in one wombe both successors of the Covenant both boughes of one roote both digged out of one rocke yea if any priviledge and cause of love it was in Esau because he was the first begotten yet I loved and freely chose Jacob yea before he was borne and hated Esau But some will say What is this to this people much every way because these were two nations that is the heads of them so that what God did to them he did to their posterity Then it follows to be reckoned as a benefit to them and so proves his love when he had chosen them and rejected their brethren without any desert of theirs Then was their ingratitude so much the greater and worthy the reproving Was not Esau Jacobs brother yet I loved Jacob. They were in many things equall and in none Jacob before but Esau yet here is a close preferring of Jacob as chiefe man in the familie and notable as by somewhat in himselfe to overmatch his birth-right and make him more acceptable and more allowed of God which is his piety The like is Gen. 5.32 Shem is put first though not the eldest of the three for this because he was greatest in Gods bookes for his piety In our common speech we so speake when we shew our account of one such an one such an Earles or Lords brother here though we speake of the brother we imply a greater dignity in the Earle so was not Esau Jacobs brother here Jacob is preferred Doctr. They who are in priviledges of the flesh and worldly respects inferiour by much to others are in the account of God not lesse but greater and more honourable if they have pietie with other vertues and spirituall graces which others are contemners of In the prophesie of Isaiah the Lord comforts his holy Church and tells her she is precious in his sight and honorable and that he loves her Esa 43.4 This people the posterity of Jacob were but a neglected people in respect of other nations the Lord found them in a desert land in a wast houling wildernesse not allured to become their Tutelar God by their greatnesse or the richnesse of their Countrey yet he led them about he instructed them he kept them as the apple of his eye Deut. 32.10 The godly are many times as stones disallowed of men but chosen of God and precious as Christ also himselfe the Corner-stone was 1 Pet. 2.4 5. Reas Because God sees not as man sees he loves most that in men whereby they are likest to himselfe that is their holinesse piety and other vertues which are above other priviledges of the flesh Men judge by the outward condition as the Barbarians did Acts 28. and as Zophar did Job 11. But so doth not God he sees what is in the heart and what doth truely deserve Vse 1 Then let not men carry themselves high upon the priviledges of the flesh as Esau is no whit better for being the elder brother Ismael was elder yet Isaack was accepted One Nation may be more noble and honourable than another yet God respects not that But in every nation he that feareth him and worketh righteousnesse is accepted ●● him Acts 10.35 Nabal may be richer Achitophel wise● 〈◊〉 Absalom fairer Tertullus or Herod more eloquent than many of Gods people yet lesse in Gods esteeme It is a greater honour to be the sonnes of God than the heires of Monarchs and so Moses counted it He refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God Heb. 11.24 25. And hence it is that when the very Disciples of Christ began to grow proud that they could subdue devils c. he corrects them and tells them there was another thing wherein they were rather to rejoyce Luc. 10.18 19. Vse 2 Let us learne to imitate God to preferre such as are godly in our esteeme This is made one note of a man that shall come at last to Gods holy Mountaine that in his eyes a vile that is a wicked person is contemned but he honoureth them that feare the Lord Psal 15.4 This is to be like unto God who respected Mary though she were poore and meane Thou hast regarded the low estate of thy handmaid Luc. 1.48 And this Saint James teacheth us that it is not agreeable to the Christian profession to have the faith of Christ in respect with persons to preferre a man because he hath a gold ring and goodly apparrell but saith he Hearken my beloved brethren hath not God chosen the poore of this world rich in faith Jam. 2.2 5. VERSE III. And I hated Esau and made his mountaines waste and his heritage a wildernesse for Dragons ANd I hated Esau and made his mountaines waste Some think that this is only added to prove his hatred to Esau viz. You may easily see my hatred when as that famous mountaine Seir where there were so many Dukes as Gen. 36.15 ad finem is now without any dweller

and all the Cities and habitations of them are destroyed Which thing as it is true and wee doubt not in part the meaning of this place yet not the whole because the Lord aimes not so much to set out his hatred to Esau and his posterity as his love to Jacob and his therefore there must needs be somewhat more in it that is the dissimilitude or dislike effect to shew his love to them which riseth thus Those whom I love I keepe them in their countrey and suffer them not to be led captive yet if for correction I suffer the enemy so farre to prevaile I doe againe reduce them into their owne countrey and give them their owne land and the comforts of it On the contrary those whom I hate those for their sinnes I cast into banishment and never bring home againe but let their land to be a dwelling for beasts Dragons and such like Now the former I have done to you who are Jacobs posterity and the latter to Esaus now contrary effects have contrary causes So then as they may see in them my hatred so in your selves ye may apprehend my love who are now at home in your owne Land and Countrey and enjoy your comforts in your Countrey This then apparently shews his hatred to Esaus posterity as in spirituall things the Apostle being interpreter Rom. 9. so here in temporall things and closely and by comparison his love to Jacobs seed and to this people The first onely to the children of promise but this to all even the whole seed and not they onely which were blessed in Isaac Doctrine Exile and banishment when it falls to a man or multitude to a family or a whole nation it is a signe and a proofe of the wrath and displeasure of the anger and hatred of God So is it here made and proved because God threatneth by his Prophet usually that which men threaten and menace when they are angry that proves their anger when it is effected Deut. 28.41 64 68. Thou shalt beget sonnes and daughters but thou shalt not enjoy them for they shall goe into captivity And the Lord shall scatter thee among all people from the one end of the earth even to the other and there thou shalt serve other gods which neither thou nor thy fathers have knowne even wood and stone And the Lord shall bring thee into Aegypt againe with ships by the way whereof I spake unto thee thou shalt see it no more againe and there ye shall be sold unto your enemies for bond-men and bond-women and no man shal buy you Going into captivity scattering and serving the enemy are threatned as tokens of wrath Mic. 1.15 and 2.4 2 Chro. 36.16 17. Reas 1 Because it is a judgment of God upon whomsoever now the judgment of God shews his wrath and displeasure Reas 2 Because it is a blessing and so a token of the favour of God to have houses or lands and so to enjoy them Object Many are banished and cast into exile for Christ and the profession of his truth Ergo. Sol. It is true that as among the Grecians they had an Ostracismus a Law to banish every one that excelled other in riches or in honour or favour or eloquence and wisedome yea in their outward justice As Aristides was banished Athens by the voyces of all even a rustick who knew him not by face but because they called him just so falls it out in the world and in the kingdomes of it that they doe expell those who professe Christ and piety but that is nothing against this First for that which Justine Martyr saith Epist ad Diognetum de Christianis Omnis peregrina regio patria est eorum omnis patria est peregrina Every forreigne Countrey is their home and at home they are strangers and so they not banished wheresoever Againe because this comes onely from the malice and displeasure of men and is a favour of God that they are enabled to part with all for his sake as Act. 5.41 so wee may rejoyce if we be counted worthy to be exiles for his name but this here spoken of comes both from the wrath and displeasure of God and man Further as Causa non poena the cause not the punishment makes a Martyr Salvian Ex duobus lethalibus malis levius ut reor est captivitatem corporis Christiani quàm captivitatem animae sustinere So Salvian speaketh of a double captivity or of two sorts of captives one who are extrinsecus carne captives outwardly in the body others intus mente captivi inwardly in their mindes and affirmeth Of two great evills I suppose 't is more easie for a Christian to sustaine the captivity of his body than the bondage of the soule Now they which are captives in body for this are freed in their minds and è contr they who hold them captive are most captive for they are in their minds so as 2 Pet. 2.19 Vse 1 This may teach all such as may fall into captivity and exile that when it betides them If any should not we may then use the words of Salvian An credimus forte quod captivus animo populus ille non fuerit qui laetus tunc in suorum captivitatibus fuit captivus corde sensu non erat qui inter suorum supplicia ridebat qui jugulari se in suorum jug●lis non intelligebat qui mori se in suorum mortibus non putabat Quo ante they should learne to groane under it as under the manifest signe yea and the thing that is the wrath of God for if they may and ought to apprehend Gods displeasure when their land brings not forth abundance to them and their use what when it beares not them any longer But this lesson you may teach those that are in captivity we neither are neither are we in feare of it I answer that men carefull of themselves will learne and regard medicines or prescriptions before they have need of them especially if there be any likelyhood they may fall into a disease lest the remedy not ready the danger may be and prove the greater and the knowledge of any thing is no burden So in this But have we no feare of this that we have no need to learne it What then meant this late and most horrible treason or practice that every Nation Christian or barbarous whether Turkes Tariars or whosoever heard of If our Papists the greatest enemies of Christ this day the world hath if our Pseudo-catholicks the most despightfull enemies to the King and his posterity to the State and the prosperity of it to the Church and the peace of it had prevailed in their designes what would have beene our condition but this Questionlesse either must it have come to cutting of throats and the spilling of our blood after which the Scarlet-whore and her whorish brood hath a long time thirsted or else this captivity and exile if not carryed out of