Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	sin_n	youth_n	youthful_a	129	3	12.3240	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29240	Times treasury, or, Academy for gentry laying downe excellent grounds, both divine and humane, in relation to sexes of both kindes : for their accomplishment in arguments of discourse, habit, fashion and happy progresse in their spirituall conversation : revised, corrected and inlarged with A ladies love-lecture : and a supplement entituled The turtles triumph : summing up all in an exquisite Character of honour / by R. Brathwait, Esq.	Brathwaite, Richard, 1588?-1673.	1652 (1652)	Wing B4276; ESTC R28531	608,024	537

Devotion lineally obliged R I BRATHWAIT THE ENGLISH GENTLEMAN Youth Argument The dangers that attend on Youth The vanitie of Youth display'd in foure distinct Subjects Three violent passions incident to Youth Physicke prescribed and receits applied to cure these Maladies in Youth Youth HOwsoever some more curiously than needfully may seeme to reason that there be diverse Climactericall or dangerous yeeres in mans time sure I am that in mans age there is a dangerous time in respect of those Sinne-spreading Sores which soile and blemish the glorious image of the Soule And this time is Youth an affecter of all licentious liberty a Comicke introducer of all vanitie and the onely 〈◊〉 apparent to carnall securitie This it was which moved that princely Prophet to pray Lord forgive me the sinnes of my youth Sinnes indeed because the youthfull sinner is ever committing but never repenting usually provoking God but rarely invoking God This is he who Snuffeth the wind with the wild Asse in the desart being like the Horse or Mule which hath no understanding by giving Sense preeminence above Reason and walking in the fatnesse of his heart as one wholly forgetfull of God He may say with the Psalmist though in another sense Vt jumentum factus sum apud te upon exposition of which sentence it is laudable saith Euthymius that in the sight of God we take our selves as Beasts to shew our humility but not to resemble beasts in ignorance or brutish sensuality Many are the dangerous shelfes which menace ruine and shipwrack to the inconsiderate and improvident Soule during her sojourning here in this Tabernacle of clay but no time more perilous than the heat of Youth or more apt to give fuell to the fire of all inordinate desires being as ready to consent as the Devill is to tempt and most willing to enter parley with her spirituall enemy upon the least assault It is reported by Eusebius that S. Iohn meeting a strong young-man of good stature amiable feature sweet countenance and great spirit straightway looking upon the Bishop of that place he said thus unto him Christ being witnesse and before the Church I commend unto thee and thy care this young man to be especially regarded and educated in all spirituall discipline Whom when the Bishop had received into his tuition and promised that he would performe whatsoever he ought Saint Iohn againe and againe gives his charge and contesteth his fidelity and afterwards he returnes to Ephesus The Bishop takes the young man home brings him up as his owne sonne keepes him within the limits of his duty intreats him gently and at last baptizeth him and confirmes him Afterwards upon remitting something of his care and giving freer reines to his liberty the young man takes occasion to shake off the yoke of tuition and fals into bad company who corrupt him diverting his course from the path of vertue by these meanes First they invite him to banquets then they carry him abroad in the Night afterward to maintaine their profuser expence they draw him to theevery and so by degrees to greater wickednesse being now made Captaine in this theevish company At last Saint Iohn returnes and saith Goe to Bishop give me my depositum which I and Christ committed unto thee in the Church which thou gouernest This Bishop was astonied thinking that he had deceitfully demanded some money which he never received and yet durst scarce distrust the Apostle But as soone as Saint Iohn said I demand the young man and soule of my brother the old man hanging downe his head sighing and weeping said Ille mortuus est he is dead How and with what kind of death said Iohn Deo mortuus est he is dead unto God answered the Bishop Nam nequam perditus uno verbo Latro evasit for he is wicked and lost and in a word a Theefe Much matter might be collected from this Story to inlarge the ground of our Proposition to wit what imminent dangers are ever attending on Youth and how easie it is by the painted flag of vanity and sensuall pleasure to draw him to ruine For doubtlesse many excellent rules of instruction had this grave Bishop delivered and imparted to his young Pupill many devout taskes and holy exercises had he commended to his practice many prayers full of fervent zeale had he offered for his conversion many sighes had he sent many teares had he shed to reclaime him from his former conversation Yet see how soone this youthfull Libertine forgets those instructions which he had taught him those holy taskes which were injoyned him those zealous prayers which were offered for him those unfained sighes and teares which were shed for him He leaves this aged Father to become a Robber he fl●es from the Temple to the mountaine he puts off the robe of truth and disguiseth himselfe with the vizard of theft And no small theefe but a Leader Rachel was a theefe for shee stole idols from her father Iosuah was a theefe seeing he stole grapes from Canaan David was a theefe seeing he stole the bottle of water from Saul Ionathan was a theefe since he stole hony from the hive Iosaba was a theefe since he stole the infant Ioash But here was a theefe of another nature one whose vocation was injury profession theevery and practice cruelty one whose ingratitude towards his reverend Foster-father merited sharpest censure for Bysias the Grecian Osiges the Lacedemonian Bracaras the Theban and Scipio the Roman esteemed it lesse punishment to bee exiled than to remaine at home with those that were ungratefull for their service So as it is not only griefe but also a perillous thing to have to doe with ungratefull men And wherein might ingratitude bee more fully exemplified than in this Young-man whose disobedience to his Tutor sleighting his advice that had fostered him deserved severest chastisement But to observe the cause of his fall wee shall finde how soone those good impressions which he had formerly received were quite razed and defaced in him by reason of depraved company whence we may gather that Youth being indeed the Philosophers rasa tabula is apt to receive any good impressure but spotted with the pitch of vice it hardly ever regaines her former puritie Whence we are taught not to touch pitch lest we ●e defil●d● for as that divine Father saith Occasiones faciunt Latrones Truth is the sweetest Apples are the soonest corrupted and the best natures quickliest depraved How necessary therefore the care and respect Youth ought to have in the choyce and election of his Company may appeare by this one example which sheweth that Society is of such power as by it Saints are turned into Serpents Doves into Devils for with the wise we shall learne wisedome and with the foole we shall learne foolishnesse Dangerous therefore it is to leave illimited Youth to it selfe yea to suffer Youth so much as to converse with it selfe

his peace doubtlesly killeth sinners that is when he will not tell the house of Iacob his sinnes nor Israel her transgressions but cries peace peace when there can be no true peace for what peace unto the wicked saith the Lord So as the word of the Lord which came unto the Prophet rouzed him up with this fearfull caveat If thou givest not the ungodly warning he shall perish but his bloud will I require at thy hand With whom the Apostle harmoniously joyneth Woe unto mee if I preach not the Gospell For in that cause wherein the faithfull and painfull Pastor is to please God he is to sleight the pleasure or displeasure of men Now Gentlemen yee whose Education hath engaged you farre in the expectance and opinion of others yee whose more generous breeding promiseth more than others yee whose nobler parts should distinguish you from others let not those innate seeds of Gentilitie first sowne in you as in a hopefull Seed-plot be nipped in their rising which that yee may the better prevent exercise your selves in noble discourses not wanton or petulant for these breed a dangerous corruption even in the life and conversation of man Quintilian would not have Nurses to be of an immodest or uncomely Speech adding this cause Lest saith hee such manners precepts and discourses as young children learns in their unriper yeeres remaine so deeply rooted as they shall scarce ever be relinquished Sure I am that the first impressions whether good or evill are most continuate and with least difficultie preserved How necessary then is it that an especiall care or respect be had herein that choice be made of such whose modest and blamelesse conversation may tender you their brests in your infancie and furnish you with grave and serious precepts in your minoritie that your Knowledge may be fruitfull your Discourses usefull and your actions in the eyes of the Almighty gratefull Of which Action we are now to speake being the third Branch which we observed in our definition of Education THat Education is the seasoner of our actions wee shall easily prove if we observe the rare and incredible effects derived from it which that wee may the better doe you are to know that every Action hath two handles the One whereof consists in contriving the other in performing In the former we are to observe deliberation whence the Orator before wee take any thing in hand wee are to use a diligent or serious preparation that we may effect what we intend and more prosperously succeed in that we take in hand In the Latter is diligence required for what is premeditation or preparation worth if it be not by diligence seconded When Annibal was a childe and at his fathers commandement he was brought into the place where he made sacrifice and laying his hand upon the Altar swore that so soone as he had any rule in the Common-wealth he would be a professed enemie to the Romans nor did hee infringe the vow which his infancie had professed but expressed when he came to be a man what he had protested to performe being a childe No Device unassayed no Stratagem uncontrived no Labour neglected no Taske unattempted which might conferre honour on Carthage or expresse his mortall and implacable hate to Rome In this one example we shall see the strength of Education for though Annibal had no cause personally given him to vow all hostilitie rather on Rome than any other place yet in respect he received his breeding from such as were professed foes to the Romans he seconds their hate resolving to live and die Romes enemy The like may be observed in the demeanour conversation of men in which respect also Education discovereth her absolute power For shall wee not see some whose faire outsides promise assured arguments of singular worth for want of breeding meere painted Trunks glorious features yet shallow Creatures and whence commeth this but through want of that which makes man accomplished seconding Nature with such exquisite ornaments as they enabled him for all managements publike or private Licurgus brought two dogges the one savage wild and cruell the other trayned to let the people see the difference betwixt men brought up well and badly and withall to let them understand the great good of keeping lawes Now what are these savage and wild dogges but resemblances of such whose untrained Youth never received the first impressions of a generous Education These as they were bred in the Mountaines so their conversation is mountainous their behaviour harsh and furious their condition distempered and odious Yet see the misery of custome what delight these will take in actions of incivility nothing relisheth with them save what they themselves affect nor can they affect ought worthy of approbation for Education which one cals an early custome hath so farre wrought with them as they approve of nought freely affect nought truly nor intend ought purposely save what the rudenesse of Education hath inured them to These mens aimes are so farre from attaining honour as they partake of nothing which may so much as have the least share in the purchase of Honour Their minds are depressed and as it were earth-turned for they aspire to nothing which may have being above them neither can they stoop any lower for nothing can be under them Nor can their actions be noble when their dispositions by a malevolent custome are grown so despicable Hence it is that the Philosopher saith The divine part in such m●n is drowned because not accommodated to what it was first ordained For how is it possible that their affections should mount above the verge of earth whose breeding and being hath beene ever in earth They saith Phavorinus who sucke sowes milke will love wallowing in the mire inferring that as our Education hath formed us so will we addresse our selves in the passage and current of our life For as Nature is too strong to bee forced so Education being a second Nature hath kept too long possession to be removed She it is that in some sort mouldeth our actions and affections framing us to her owne bent as if we received all our discipline from her by whom we were first nourished and since tutored But you may object if Education expresse such power as her first native impressions cannot be suppressed how did those men appeare educated whose first breeding was in mountaines and afterwards advanced to no lesse glory than a Diadem Such were Romulus and Remus that translator of the Median Empire to the Persians victorious Cyrus and hee who from the Plow-stiles was elected Emperour to wit Gordius Surely their Education came farre short of that which is expected in the majesty of a Prince yet what inimitable presidents of renown were these shewing much resolution in conquering and no lesse policie in retaining what they had conquered To begin with the first to wit Romulus truth

not onely Speakers but Doers for no word-men but work-men are fit for the Lords Vineyard The like complaint might bee made touching these Physitians of our Bodies where artlesse and ignorant Handicrafts-men who perchance upon reading of some old Herball wherein were prescribed certaine doubtfull cures for certaine Maladies will not sticke to professe themselves Galenists the first houre setting out a painted Table of unknowne cures to raise them credit To whom in my opinion that Tale may be properly applied which is related of one Alphonso an Italian who professing Physicke wherein his fortune was to kill oftner than he did cure one day as he and his man Nicolao rode on the way he might see a great multitude of people assembled upon a hill whereof being desirous to know the cause he sent his man Nicolao to inquire further who understanding that there was one to be executed for committing a murder put spurres to his horse and running with all speed to his Master wished him to flie where-with Alphonso not a little astonished demanded the cause Why Master quoth Nicolao yonder is a poore wretch adjudged to die for killing one man and you in your time have killed an hundred Neither are wee lesse to grieve for the pressures which burden our State by such who sow the seed of discord betwixt neighbour neighbour supporting Champertie Embracerie in buying of Titles maintaining suits out of a contentious or turbulent disposition Which enormities as they are by apt and necessary Lawes thereto provided duly censured so were it to bee wished that for example sake some one whom the impunitie and indulgencie of this time hath made too presuming were punished according to the extremitie of the Law thereto provided for then should wee enjoy those happy Halcyon dayes wherein Basil the Emperour of Constantinople lived who whensoever hee came to his Iudgement Seat found neither partie to accuse nor defendant to answer To this end then and purpose tendeth our present discourse that as a peculiar Vocation is deputed to every one in this Pilgrimage of humane frailty so hee should not intermix himselfe in affaires or offices of different nature A man may be excellent in one who cannot be exquisite in many Let us then so addresse our selves as we may be rather fruitfull in one than fruitlesse in many Doe wee feare by being excellent in one to purchase hate of many Let us sleight that hate which is procured by good means for so long as wee live here sometimes adverse fortune will crosse us oft times envie curbe us but where the mind hath given way to the infirmities of nature and beares with a prepared mind whatsoever may be inflicted on her shee makes no account of detraction for that vertuous resolution which is in her doth daily more and more rayse and advance her Neither are we to be strong in tongue and weake in act as those whose only valour is vaunting and honour verball glorying for of all others such men are the slothfullest whose force and power is wholly seated in the tongue No rather let us know that vertue consists in action which by long habit becomes more pleasant than the habit of vice whose vaine delights tender no lesse bitternesse in the end than they did promise sweetnesse in the beginning Agendo audendoque res Romana crevit Let our eare as it is a sense of instruction become a light of direction for then we heare with profit when we reduce what we heare to practice Thus you have heard both of the Necessity of a Vocation and how none is to be exempted from a Vocation wherein Gentlemen I could wish that as birth and breeding have advanced you above others so you would shew such arguments of your birth and education as may make you seeme worthy of a glorious Vocation expressing such exemplary vertues in your life as might gaine you love even in death And so I descend to speake of Vocation in generall wherein I will bee more briefe because I have partly glanced at it in our former discourse VOcation may be taken equivocally or univocally when wee speak of Vocation in generall it is equivocall when of any speciall Vocation in particular it is univocall Without Vocations no civill state can subsist because Idlenesse maketh of men women of women beasts of beasts monsters It was one of the sinnes of Sodome as wee may reade in the Prophet Ezekiel It was that which brought David the anoynted of the Lord nay the man after Gods owne heart to commit adultery It was this which moved Solomon to bid the sluggard goe to the pismire to learn good husbandry To be short it was this which moved the Prophets to denounce judgement upon the flourishing'st Cities for their security How necessary then is it for all estates to be carefull lest they incurre a heavy and fearefull censure to addresse themselves to especiall Vocations beneficiall to the state and pleasing to God whose glory should bee our aime without any by-respect unto our selves Wee shall see in most places both at home and abroad how such trades or Vocations are most used as may best suit with the nature and condition of the place As in our Port-townes traffick and commerce conferring no lesse benefit to the state by importance than profit to other Countries by exportance Againe in our Townes lying further within Land the inhabitants use some especiall Trade to keepe their Youth in labour whereby they become not only beneficiall to themselves but usefull and helpefull unto others Amongst which I cannot be unmindfull of the diligence of the Towne of Kendall and worthy care which they have to see their very young children put to worke being a labour which requires no great strength to wit Woolworke Wherein so approved hath their care and industry beene as they have gained themselves no small esteeme in forraine places who are made partakers of the fruit of their labours For I have knowne a family consisting of seven or eight persons maintained by the worke of two or three stones of wooll which amounted not above thirty shillings and with this they maintained credit living in an honest and decent manner Whose labours as they were laudable so have they beene no lesse furthered favoured and encouraged by our late gracious Soveraigne of renowned memory who of his princely clemency hath damned all such impositions or heavy taxations as might any way impaire or impeach the free use of that Trade Since which time upon renuall of their Charter his Sacred Majesty hath beene lately pleased not onely to enlarge their Liberties but likewise to dignifie their magistracy with a title of more eminence which had it stood with his princely pleasure might have received high improvement by creation of a Burgesse Albeit now of late the Town of Kendall so famous for Wool-work by reason of a late decrease or decay of trade in those parts is grown no less penurious than populous so

ruine and misery who drinke till they be inflamed and delight themselves in the pleasures of sinne Secondly whatsoever relisheth of vanity ministers him objects of content to feed the unsatiate concupiscene of his eyes which eyes like Dinah stray from him fixing themselves upon some vaine object which suits ever best with his choice who owes them and so conveyes some present but perfunctorie delight unto him As if he be covetous they shew him Naboths vineyard if wanton a beauteous Bersheba or the sandals of Iudith which ravished the eyes of Holophornes if dainty-tooth'd Iacobs red pottage if proud the silkes of Tyre in briefe they fit every one with an object according to his condition Lastly whatsoever may minister content to the proud and high-minded man who walkes upon his Turrets saying Is not this great Babel which I have builded is suggested to him putting him in minde of Hamans honour but never of Hamans Ladder telling him of Balthazar 's birth-day whereon he feasted royally but never of his last day whereon hee died fearefully shewing him Herods garment which shone as the Sunne and of his applause The voice of God and not of man but never of the eclipse of that sunne when hee became so loathsome as his smell could be endured by no man Now to propose our rules of limitation in the Moderation of these As we are commanded to subdue the flesh with those inordinate affections which arise from the infirmitie thereof so are wee not enjoyned to kill the flesh for so should we digresse from the rule of humanity for no man hateth his owne flesh but loveth and cherisheth it No our righteousnesse in this life which may be rather said to consist in the Remission of sinnes than perfection of vertues as it is to be furthered by all ordinary and direct meanes so are we not to transgresse that law line or limit which is prescribed Wee must not cut off our members with a knife but our carnall affections with a holy and mortified life Whence it is that Origen was justly punished by using too little diligence where there was great need because hee used too great diligence where there was little need For gelding himselfe hee prevented himselfe of a greater conquest for there is no mastery to get the mastery of sinne through disabilitie For as hee that surceaseth but then from sinne when hee can sinne no more forsaketh not his sinnes but his sinnes forsake him so he who disableth himselfe for committing sinne lest his abilitie should draw him to sinne disableth not his sinnes but his sinnes disable him for howsoever he hath disabled the act of sinne he hath not supprest the occasion which resteth not so much in the act as in the desire to sinne No lesse worthy was Democritus errour of reproving who was blinded before he was blind for a Christian need not put out his eyes for feare or seeing a woman since howsoever his bodily eye see yet still his heart is blinde against all unlawfull desires The princely Prophet saith indeed Lord turne away my eyes from vanity but this turning doth not so much imply the looke of the eye as the lust or assent of the heart Neither is it so requisite to make a covenant with our eyes that they shall not looke upon a woman as to make a covenant with our hearts that they may never lust after a woman In like sort if any intemperate or immoderate desire to luscious fare or delicious drinke should surprize us whose subtill fumes unrivet each joynt of the memory and loosen the cement which held it fast for you shall ever note as I said before that deepe drinkers have but shallow memories wee are so to prevent the abuse that we contemn not the moderate and healthfull use of them For as to use them in excesse is to abuse them so not to use them at all is to contemne or neglect Gods providence in them Wee must not say with the Epicure Let us eate and drinke for to morrow wee shall die but rather let us eat and drinke as if to morrow wee should die remembring that strict account which every one must give of the use or abuse of Gods creatures for it is not the use but abuse which produceth sinne So as Thracius whom I formerly touched and of whom Aulus Gellius writeth covertly glancing at his folly was for any thing that I can see even at that time most of all drunken when he cut downe all his vines lest he should be drunken Likewise in the quest or pursuit of honour as it is ambition to hunt after it undeserved so it is the most apparent testimonie of true and approved vertue to obtaine it undesired For this reluctancy to receiving of honour can never bee without some mixture of pride for they would have the world to observe how well they deserve it and againe their humility which is seldome in these without some tincture of vaine-glory in that they so little desire it So as these popular and firie spirits whose only aymes are to dignifie themselves deserve no sharper curbe for over-valuing them selves than these who pride themselves in their humilitie deserve for counterfeiting a kind of debasing or dis-valuing of themselves to the eye of the world Whence I might take occasion to speake of those precise Schismaticks who cannot endure any precedency or priority of place to be in the Church but an equalitie of Presbyterie nay what is now growne amongst them to a more desperate frenzy their maine worke is to advance a Lay-presbytery which till by Farel and Viret from the Chymera's of a vaporous or viperous brain hatched was never dreamed but I wil leave them to a sharper censure til they be throughly cured of their distemper Now for the second motive to sinne which is the Concupiscence of the eye as it is so to be moderated that it stray not so should it bee so directed that it sleepe not sleepe not I say in the survey of that for which it was created The eye strayeth when it coveteth what it should not it sleepeth when it retireth from what it should it strayeth when it lusteth after a strange woman it sleepeth when it readeth not the law of God to reclaime it from lusting after a strange woman it strayeth when it lusts after Naboths vineyard it sleepeth when it lookes not after Gods vineyard Neither is the eye so to be limited as if contemplation were only intended for as it is not sufficient to pray unlesse we practise as well as pray so is it not sufficient to looke upon the Law unlesse wee live after the Law on which we looke Wee read that Abraham buried Sarah in the cave of Macpelah that is in a double Sepulcher He that burieth his mind in knowledge onely without any care of practice he buries Sarah in a single Sepulcher but he that buries his mind as well in the practice