Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	righteous_a	youth_n	zion_n	39	3	9.4818	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02181	Paramythion tvvo treatises of the comforting of an afflicted conscience, written by M. Richard Greenham, with certaine epistles of the same argument. Heereunto are added two sermons, with certaine graue and wise counsells and answeres of the same author and argument.; Most sweete and assured comfort for all those that are afflicted in conscience, or troubled in minde	Greenham, Richard.; Greenham, Richard. Two learned and godly sermons.	1598 (1598)	STC 12322; ESTC S103418	97,808	214

pleasures such as could not away to be sad and hedged vp alwaies of godly sorrow haue had their tables made snares and euen their excesse of pleasures hath brought excesse of sorrowes and whilest they laboured to put the euill day farre from them they haue vsed such follies as haue beene the most bitter and speedie hang-men of their fearefull and trembling consciences There be some of another sort who neuer dreaming of a troubled minde haue had their harts set on nothing but howe they might get some greate fame and renowme and therefore haue slipt into such vaine glorious attempts and foule flatteries as they haue not only lost the peace of their Consciences but also fallen most deepely into reprochfull shame which they sought to shunne Now as the peace of conscience and ioye of minde is such a treasure as the eye hath not seene the eare hath not heard nor the tongue expressed but passeth all vnderstanding So the wounded spirit is such as the eye hath not seene it the eare hath not heard it nor the tongue vttered but passeth all vnderstanding And as they onely knowe what the peace of minde meaneth that feele it so they alone can in trueth speake of a troubled minde that haue tasted of it by experience Bet let vs shew what way is to be vsed to keepe vs from this wounde of the Spirit It is the vse of Phisicke as to cure vs of diseases when wee are falne into them so to preserue vs from sicknes before it hath taken holde of vs it is the power of the worde as to asswage the trouble of Conscience when it doth once presse vs so to preuent it before it hath ouertaken vs. It is a chiefe point of worldly wisdome not to tarry for the vse of Phisicke vntill we bee deadly sicke but to be acquainted with GODS mercifull preseruations to defend vs from it likewise it is a chiefe pollicie of a godly Christian not onely to seeke comfort when the agonie is vpon him but also to vse all good helpes to meet● with it before it comes And wee condemne them of folly who will not as well laboure to keepe themselues out of debt as to pay the debt when they owe it so it is a madnes not to bee as circumspect to auoide all occasions which maye bringe trouble of minde vppon vs as wee woulde bee prouident to enter euery good waye which may drawe vs out of this trouble when we haue once entred into it The remedies preseruatiue are first the searching of our sinnes then the examining of our faith The serching of our sinnes is either the due acknowledging of our sinnes or the true sense and feeling of our sinnes The acknowledging of our sinnes is eyther of those that bee past whether wee haue vnfeinedly repented vs of them or of those which bee present whether wee be truelye greeued for them Thirdly of those secret corruptions which in the course of our life are likely to come whether wee are reuerently afraide of them and resolue to suppresse them with all our indeuour Concerning sinnes past we must call to minde the sinnes done of old in our youth in our middle age in our olde age that we iudging our selues may not be iudged of the Lorde that accusing of our selues Sathan haue noe occasion to accuse vs and throwing downe our selues before the Lord he may lift vs vp For many going quietly awaie and sleeping in carnall securitie not withstand-the sinnes of their youth and neglecting to make conscience of their sinnes done long agoe sodainely haue falne into such horrour o● minde that the violent remembrance of all their sinnes surcharging them they haue beene ouerwhelmed This Examination dooth then rightly proceede when it is reacheth to the errors of this life to the sinnes of our youth because many men euen from their childhood by a ciuill righteous life hauing escaped grose sinnes wherewith the world could neuer charge them haue notwithstanding caried the burthen of their secret sinnes done in their youth Dauid Psal. 25.7 prayeth the Lord not to remember the sinnes of his youth Iob 23.6 the man of God confesseth that the Lord writinge bitter things against him made him to possesse the iniquities of his youth What shall we thinke that Dauid or Iob were giuen to notorious wickednes in their youth No they knew they were subiect to youthfull wantonnes and vnstaiednes of their affections which though it did not burst out yet it made them lesse carefull to glorifie GOD which loosenes the way to leaudnes which weaknes the waie to strange vanities which wantonnesse the way to open wickednes is euen in the best of Gods Children in the daies of their youth which being afterwards in the time of their regeneration brought as it were to iudgement and laide before their consciences doth cause them to repent But here is a thing to be blushed at which maketh mens eares to tingle when they heare it that many men farre noe doubt from this true repentance can largely indeed discourse of the things done in their youth but in such a brauerie with such boastings and pleasing of themselues in the remembrance of them as besides that they prouoke others to sinne in the like and set themselues a flatte Backe-byas against Repentance and this Christian examination they seeme to renewe the decayed colours of their olde sinnes with the fresh suite of their second pleasures therein But alas what pleasure haue they in those things whereof they haue noe profit what profit haue they those thinges whereof they shoulde bee ashamed Nether in this streine can wee forget the madnes of them who may seeme to steppe one degree farther towardes this examination of sinne than did the former by thinking that the leauing of sinne and repenting of sinne is all one Against these both daily experience and the word of God doth sufficiently declame Iosep●s brethren Iacob his sonnes who deuised euill against their brother put him into the pit and solde him vnto strangers did cease from this crueltie but yet they are not read to haue remembered their sins with any remorce vntill thirteene yeares after the sinne was committed as wee may see in the processe of the Historie Dauid had left his sinnes of murther and adulterie as thinking all quiet and well the space of a whole yeare after which time being admonished by the Prophet Nathan he repented of it And experience hath tried in many that haue had some working of God in them that though they left their sinnes many yeares agoe yet because they repented not truely for them they haue rebounded vp on them with terrible sights feafull visions to humble them and to bring them to serious examination of them being done and left long since Examples whereof wee neede not fetch from farre seeing so many preachers as are acquainted with fearefull spirits will giue witnes hereof The fruite of which amazed mindes for sins alreadie left is ours to beware

vrge this argument no further I knowe that the benefites of this life are common for the most part both to the reprobate and to thé elect yet both in those which are common there is a great and large difference and there are some so singular as carry with them a stronger testimony of the fauour of God then that it may without impietie be denied In common benefits it holdeth that as thinges most aduerse are yet turned vnto our good so much more the good giftes and blessinges of God doe carry with them a testimonie of his loue and fauour towardes vs. For as the Lord speaketh vnto vs in the worde and by his spirit so his good and fatherly prouidence towardes vs is not without voyce but foundeth aloud vnto the declaration of his loue But there are as I saide some benefites so speciall that the vse of them is propper onely vnto his children Remember with me the first time of this trouble and dismaying of your conscience and remember with all howe many meanes the Lorde hath ministred vnto you for your comforte What shall I saye of those whom the Lorde hath put euen into your bosome the more nearelie to apply his mercie vnto you Master C. Master B. Master R. c. all so furnished vnto your comforte that you may well thinke they were as so many hands stretched out from heauen to supporte and strengthen your weakenesse withall if I shoulde set my selfe to remember howe mamy other the seruantes of God haue by diuine prouidence beene directed to minister comfort vnto you the number woulde be innumerable Master S Master F. Master D. Master B Master G. Master G and almost who not of those that haue beene trained and brought vp in that schoole Consider howe greate a mercy this hath beene that so many excellent Physitions of the soule shoulde at seuerall times apply themselues if not vnto the cure at the least vnto the mitigating of your disease I will not examine howe many and greate comfortes you haue receiued from them by worde in presence and by letters in absence this onely I aske of you whether you haue not knowne all these to beare vnto you the same testimonie to speake the same comforte and to confirme you in the same assurance of the loue of God towardes you Nowe what spirite must that be that shall contradicte the spirite of GOD in the mouthes of so many and faithfull witnesses My good friende marke that I will saye vnto you as the patient that is sicke in bodie willinglye resigneth himselfe vnto the sentence and direction of his skilfull and faithfull Physition so muste the Children of GOD in thir spirituall maladies yeelde them selues vnto the physitions of their soules so much the more because the Lord hath giuen vnto the ministers of his Gospell the power of binding and loosing both in the publique ministerie of his worde and also in the priuate consolation of his children I will not speake of that which is publique although not altogether vnfitt vnto my purpose considering that that which is publiquely spoken as vnto all hath also a particular addresse vnto those that are the Lordes As when the Lorde saith by his prophet Blessed are all they that mourne in Sion I will for the present rest in that vse of this power of binding and loosing which is priuate and perticular Remember that of Saint Iames who saith that vpon the praiers of the elders of the Church the sinnes of the diseased shall be forgiuen him which wordes can haue no other sense but that by them shall be pronounced vnto him the forgiuenes of sinnes A most excellent practise wherof we haue in our Sauiour himselfe Luke 7. where first he proueth by argument vnto Simon the Pharesie that the mourning sinner was pardoned all hir sinnes and therefore was now no sinner and wicked one as he vncharitably esteemed her to be thē turning himselfe vnto the distressed soule first saith thy sinnes are forgiuen thee and afterward thy faith hath saued thee go in peace Wherin though there be some thing extraordinarie in our SauiourChrist as the son of God yet is it that power which he hath communicated vnto all his seruantes saying whose sinnes you forgiue they are forgiuen c. which is nothing else but whose sinnes vpon due examination and triall of their repentance you pronounce to be forgiuen they are forgiuen Heere againe remember my deare friende howe many of the faithfull and expert seruants of Christ haue examined your estate by conference with your selfe and haue founde all signes vnto health and saluation Vnlesse therefore Sathan dare contradict the spirite of GOD speaking by the mouthes of so many witnesses hee cannot saye but you are the Lordes Nowe for your selfe I am assured that you will not nor dare not say but this hath beene the constant testimonie of all the seruantes of God sente vnto you and that they were such as you had no cause to suspect their partialitie or flatterie in anie sorte Howe is it then that the voyce of so many shoulde not bee vnto you as the voyce of GOD himselfe Who though hee doe not speake vnto vs nowe immediately from heauen as in some times past yet hee speaketh vnto vs by the mouthes of his seruantes his Prophets When Dauid saide in the horrour of his soule I haue sinned against the Lorde was it thinke you a small comforte that Nathan saide immediately vnto him the Lorde ha●h pardoned thy sinne I will say nothing of the prayers of so many of the seruantes of Christ as haue commended your cause vnto the Lorde which cannot be frustrate the Lorde himselfe directing them to pray according to his worde and vppon the assurance of his promise Read Iob. 33.23 If there be present with him that is with the afflicted soule as verse 22. a messenger from God an interpreter of the will of God such as is one of a thousand who may signifie vnto man the equitie of the Lord and intreating him for fauour shall say Redeeme thou him that he goe not downe into the pit by that redemption which I haue founde when he hath humblie besought the Lord he doth graciously receiue him that he may beholde his face with ioy and he restoreth vnto man his righteousnesse In which words there are many excellent thinges to be noted for the comforte of those that are afflicted The first is that the anguished soule finding no comfort at home and in her selfe by reason of the strength of temptation must seeke reliefe abroade at the handes of those whom God hath appointed to make glad the sorrowfull minde and to giue rest vnto the wearied and distressed conscience Wherein you must consider with all thankefulnesse howe greate mercie the Lorde hath shewed vnto you for I doe perswade my selfe as before I haue saide that since the time of your affliction there hath not beene almost one that hath had any extraordinarie

worke to perfection For so he dealeth with other thinges in the world Some corne is sowen and neuer riseth some springeth and yet shortly withereth some groweth vp to an eare and yet then is stricken or blasted and other some at his good pleasure doth come to a timelie ripenesse In like manner some trees are planted and neuer take roote some take roote but yet not blossome some blossoms and yet neuer bring forth fruit other some through his goodnesse do bring foorth fruite in good season If the Lorde deale so with the plant and herbe of the field why may he not deale so with vs the sonnes of men If we cannot conceiue the reason of this we must holde our peace for all the workes of GOD are done in righteousnesse and all our knowledge is vnperfect therefore we must heerein rather accuse our selues of ignorance then the Lord of vnrighteousnesse nay we our selues doe deale in like sort with those thinges which are vnder our handes In Colledges Fellowes are first chosen to be probationers and if they be then approued they be made full Fellowes otherwise they are not If a man beeing childlesse do take vnto him some friendes childe to make him heire of all his goods he will keepe him vppon liking if his manners be honest he shall be preferred yea it may be set ouer all his house and yet afterward for some fault be quit cast off Some other man taketh an other childe for the same ende and maketh him his heire indeed Therfore we must thinke it righteous in the Lorde to deale thus with vs seeing we are in his hande and we must not be offended though he call some and doe not inlighten them and although hee inlighten some and do not continue them and doe of his greate mercy continue some euen vnto the ende let vs rather see what vse we must make of this doctrine First we must take heede that wee neuer quench any grace or gift that GOD bestoweth vppon vs. Secondlye wee must still laboure to haue greater measure of giftes for the wicked may come to haue some small giftes and such as may bee quite taken away from them Lastly it doth put a playné difference betweene the Godly and the Godlesse beweene them that beare a shew of holinesse and them that are indeede the holy ones of the Lorde for the one endureth but for a time and the other lasteth for euer Now if we require a further tryall whereby we may knowe whether we haue receiued that spirit which lasteth but for a time or that which will abide for euer with vs then let vs marke these rules which put a plaine difference betweene them First we must marke that inlightning and insight wee haue in to the worde of God Ce●taine it is that both the godly and wicked are inlightned but the inlightning of the godly is one and the insight of the wicked is an other for that knowledge and insight which the godly haue receiued is certaine and distinct and therefore in particuler thinges they be able to apply the threatning of Gods iudgements to the humbling of themselues and the promises of God to comfort themselues Againe their knowledge is sufficient to direct them both generally and in euery particular deuty And last of all it neuer sayleth them but directeth them vnto the ende But the knowledge of the wicked is not so for it is confused general and vncertaine And therfore though they haue a general knowle●ge of the threatnings and of the promises of God yet can they not make perticular vse of the same Their knowledge is insufficient nor able to direct them in their particular actions and therfore it doth leaue them in the ende Therfore as the knowledge of the godly for the clearenes the certaintie and the sufficiencie of it is compared to the Sunne so the knowledge of the wicked is compared to the lightning which doth not giue any certaine light it doth not continue any time and when it is gone men are worse then they were before So doth it fall out with the wicked for beside that their knowledge doth soone vanish there is also in them afterwardes greater and more dangerous darkenes then there was before heerein then we do see one plaine and manifest note of difference Secondly we come to our affections Certaine it is that the wicked doe desire the helpe and the fauor of God but looke to the cause and that will shewe a difference betweene them and the godly The wicked doe onely seeke helpe because of some extremitie which they suffer they onely desire to be in the fauour of God because they woulde be freed from griefe and therfore it is common with them to say Oh that I were out of this payne Oh that this my sorrowe were taken from me By which speaches they shewe that so they might be at rest or liue at their case they woulde little weigh of the helpe or fauour of God But the godly finde such sweetenes in the fauour of God that for the desire thereof they can be contente to forgoe all the pleasures of this life yea they can be content to suffer much and endure the crosse patiently so that at the last they may assuredly enioy Gods fauour Not the godly onely but the wicked also are grieued when they haue sinned but the wicked do therefore sorrowe because their sinne hath or will bring some punishment vppon them And the godly sorrowe because they haue offended God and giuen him occasion to drawe his fauour from them therefore his correction doe they beare patiently but the remembrance of their sinne that toucheth them still at the verie quicke Then in their ioy and in thei● sorrow may appeare a seconde difference The thirde difference is in loue for though both of them doe loue GOD yet it is after a diuerse manner the one of sinceritie the other for wages A poore childe that is taken vp fedde and cloathed will loue him that doth thus feede and cloath him but if he receiued no more of that man then of another he woulde like him and loue him no better then another Euen so is it with the wicked if their bellies be filled their barnes stuffed and they haue their heartes desire they loue God indeede but yet onely for their belly and their barnes Thus did Saule loue God but it was for his kingdome Thus did Achitophell loue God but it was because he was aduanced to be a councellour And thus did Iudas loue God but it was because he was chosen to be an Apostle and caried the bagg But what became of their loue the histories doe testifie Saule was a little afflicted and forsooke God Achitophell somewhat crossed in his deuises hangeth himselfe and Iudas for againe of money betrayed Christ. Some experience of this wee may see among vs Courtiers will be professours and Schollers of ripe wittes will be religious if Courtiers may come to be Counsellers and if Schollers may