Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	person_n	son_n	true_a	14,186	5	5.5218	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03698	The shield of the righteous: or, The Ninety first Psalme, expounded, with the addition of doctrines and vses Verie necessarie and comfortable in these dayes of heauinesse, wherein the pestilence rageth so sore in London, and other parts of this kingdome. By Robert Horn, minister of Gods Word.	Horne, Robert, 1565-1640.	1625 (1625)	STC 13825; ESTC S104237	130,560	160

all that come to God by him and what neede we to care for the fauour of Noblemen or other when wee are sure of the Kings eldest Sonne whom the King himselfe so loueth Exceptio 4. But it is presumption in a meane person to come to the Kings eldest Sonne without a Mediator Repl. It may well be so and want of good manners too if we speake of earthly Princes and suites but it holdeth not in this question for we are inuited to come to Christ boldly and by him to his Father Now what presumption is it to doe as wee are commanded was Dauid were our Fathers was the Centurion the Publican the lost Sonne presumptuous that so did Psal 51.1 2 c. Mat. 8.5 6. Luke 15.25 18.13 If the Prince shall appoint one by whom and by no other we should put vp our petitions to him should we not doe it by him and by no other But God will haue vs to offer our prayers to him by Christ and shall we offer them to him by the Saints shall we doe what he hath not bidden vs and shall we not doe what hee hath commanded Exceptio 5. But the Saints are mercifull Repl. Though they were while they liued and now in glory be mercifull that is generally desire the good and glorification of their fellow-members yet where is it written that they particularly doe this and seuerally for euery member or how can the Saints that are in heauen know our necessities now Is not the contrary rather plainely testisied by Esa where hee saith Abraham is ignorant of vs and Israel knowes vs not Esay 63.16 or doe the Angels know our thoughts I am sure they haue no eares with which they can take our words And for their mercie though it be great was euer like affection found in Saint or Angel toward vs as was in Christ who dispensed with his glory for a while and laid downe his life for our sakes Or must hee bee entreated himselfe who is appointed vnder scale by his Father to make intercession for vs The High-Priest vnder the Law was the figure of our mercifull High-Priest in the Gospell but when was euer Mediator made by the people vnto him or any ioyned with him or any meanes vsed to appease him And shall not the figure and truth agree but I leaue the further debating of these points to those that write purposely of them and pray all those that haue receiued the loue of the Truth in this matter to enter their suites in a right title that is by Christ onely and not amisse with the mowles and Backes of Rome by Angels and Saints So much for the duty the promises follow And I will answer him IF we call God will answer if wee pray that is pray as wee should he will heare presently and thorowly as with both eares when we crie as men in danger he will bee with vs and our helper at hand which cannot be but a great spur e of incouragement to prayer and to prayer that goeth not out of fained lippes To heare then in this place as in many other places and Texts of holy Scripture is to heare with fauour and readily with an open eare Doct. 1 And this teacheth that if we be not heard in our prayers the fault is in our selues for there is alway a readinesse in God to heare vs. When a righteous man crieth the Lords eares are open vnto him Psal 34.15 and his hand is neere to saue him verse 18 the like in Psal 145 18. againe they that are saued that is deliuered from dangers by their prayers are heard when they pray but whosoeuer calleth on the name of the Lord that is truly worshippeth him by his word is so saued and so heard Ioel 2.32 let such an one but call he is answered and pray in distresse and he shall be deliuered for God is rich vnto all or a hearer of all that so call on him Rom. 10.12 that is he shall not onely auoide the wrath that is threatned but as an ouer-plus enioy the merits that come So Noah and Lot calling vpon God were not onely deliuered from the stormes of their time but receiued great blessings And Dauid that was deliuered from Saul was made next King to Saul In times of persecution when the Sunne became blacke as a pot and the heauen of the Church was couered in showres of blood Christians were not onely many of them pulled out of the fires of those Sodom-ages but had also in their prisons and dens and darke dungeons sweet hearings and ioy vnspeakeable The Hoste of Israel was so discomforted vnder Iosua in the taking of Ai that it is said the hearts of the people melted away like water Ios 7.5 The people no doubt cryed to the Lord but he heard them not the reason was an execrable thing was done in the Hoste verse 11 12 13 So many aske and receiue not because they aske amisse Iam. 4.3 and Dauid though alway beloued was not alway heard when he prayed the lett was in himselfe and no want in God The reasons Though a kinde father loue his sonne dearely and tenderly yet Reason 1 he will refuse to giue him somethings that hee asketh not because he loueth him not but because the things hee would haue are either not fit for him or not fitly asked by him So God who is most ready to heare and farre surpasseth all earthly Parents in loue and tendernesse doth sometimes turne away or not heare It is because his children that then call vpon him are not sit to be heard not because hee is not ready to giue or grant what they shall necessarily and lawfully aske of him Secondly if there should be any vnreadinesse in God or let in Reason 2 him it should be because he wanted either will or power to help vs. But there is none so willing and who may compare with him for power The two brazen Pillars of his Temple are the Lord wil establish and in him is strength 1. Kin. 7.21 and these two in God Iachim and Boaz in him cannot be sund●ed Thirdly experience of times and examples of persons whom Reason 3 God hath heard so many and in so many troubles haue sealed vp that God is a present and ready hearer of his children that call vpon him An instruction therefore when our prayers returne without Vse 1 successe to enter into ourselues and so doing to consider what corruption in the matter of our prayers manner of making them or in vs that pray doth deny vs hearing at Gods hands It may be there is some execrable thing in our minds vn-put away It may be the matters we asked were such as God hath not promised to giue or did deferre to giue at that time for causes and purposes best knowne to himselfe It may bee that our manner of asking was naught desiring our deliuerance more greedily then his gloric and outward things more earnestly then his kingdome And in this search let

the Almighties defence finde a most comfortable shadow and refreshing-place from all tyrannie and violence of Men and not sometimes so but euer so Doct. 1 From whence we first learne that no affliction shall bee able to preuaile against those who make the Almighty their hiding place or deliuerer God is a deliuerer in great troubles that is in troubles of sharpest edge and longest continuance Hee that deliuereth our soules from hell can deliuer our bodies from the brands of hell and for the corrections of the righteous they are but the chastisements of a Father and visitation of children whom he receiueth Heb. 12.6 The Prophet Dauid tells vs that though their troubles were great as if they would quell them or many so as none could count them yet he will deliuer them from great or many troubles that deliuereth His from great and small and all their troubles Psal 34.19 And this made him to set the Lord alwaies in his eye who was at the right hand of his slidings and so that is so assistant and strong with him that he could not bee mooued that is perish or fall for euer Psal 16.8 In the 125 Psalme the three first verses it is shewed in what assurance the faithfull are that put trust in the Lord for their safetie when the greatest storme of troubles is vp for there it is said that such shall stand as Mount Sion that is fast and vnmoueable in all changes verse 1. hauing the Hoast of God about them as the Hills about Ierusalem verse 2. by his Angels on their right hand and by his creatures on their left And though his rod bee vpon them by Tyrants whom he will burne quickly with the fire of his wrath yet it is so but for a short time and with some little smart for their eternall curing verse 3. So God speaking by Esay to Israel his seruant and to the seede of Abraham his friend bidds them and the faithfull in them not to feare viz. in affliction either his deliuerance or their perishment for hee will vse his right hand against their enemies and hold their right hand that they fall not the right hand of his iustice shall sustaine his children and beate downe his childrens enemies the winde carrying them away and the whirlewinde scattering them Esay 41.10.13.16 Thus will the Lord be a hiding place to the people whom hee hath chosen to saue them in all their troubles if they set him for their refuge Psal 91.9 The reasons Hee hath promised safety to such Psal 50.15 Reason 1 and what hee promiseth to doe is done or as good as done for his fidelity remaineth for euer Psal 146.6 therefore as of him commeth our saluation so they that trust in him cannot bee confounded Psal 22.4 5. Secondly this may be prooued by a comparison from the lesse Reason 2 to the greater thus if among Men a friend will not reiect his friend that trusteth him neither any naturall father cast of that childe that in his sicknesse shall come vnto him will God doe lesse then a friend and not so much as a father Obiect But you will say Obiect that euen Gods best children are many times put from the shadow and burnt with the Sunne in common miseries that indifferently fall vpon good and bad Answ To which I answer that true it is Answ that Gods best and dearest ones Dauid Hezekiah Iosiah Iob and others haue had their parts with the worlds children in many grieuous sorrowes partly to teach them and vs in them that Gods best people haue fallen into foule sinnes and partly to testifie that by no outward thing it can bee knowne whom God loueth to saluation or hateth to death in this mixt state of things Eccles 9.2 yet to the righteous there is a promise made that if such stormes fall they shall from them passe to a perpetuall calme where the wicked shall go from those stormes to stormie fire and tempest and from Plagues temporall to paine endlesse from first death to second death Againe the sorrowes of the godly are for their purgation the troubles of the wicked for their torment onely being gates to those torments out of which they shall neuer come when God shall send them out from his presence Gods Plagues of Famine Pestilence and other miseries are his draw nets to gather out of the world by death both the iust ones and those that doe iniquitie yet the good are taken out of the net of these common euills for the Lords owne seruice the other to be cast away Mat. 13.48 Therefore when God sends Sicknesse Pestilence Famine vpon a Land Citie or House the net is cast ouer thee either as a sanctified thing to be put in his vessels or excommunicate thing to be put out of his kingdome Vse 1 An instruction to Gods children not to feare distrustfully in any euills that God shall send for he that sendeth the sword sendeth the buckler also he that made the Sunne made the shadow and he that maketh dead maketh aliue If Pestilence bee sent among vs let vs take away our drosse by repentance and the hottest fire of it can doe vs no harme that burneth but the drosse of sin or burneth onely where the brimstone of some sinne vnrepented of doth giue it matter of kindling In the Fornace it selfe if wee serue God as those three seruants of God in Daniel did there is such a countenance of grace with vs and one so mighty to deliuer vs that wee cannot miscarie though it were heated seuen times Dan. 3.25.27 If God breake the staffe of our bread with vnseasonable yeeres and weather we must not giue way to our feare against his prouidence who hath said and wee may beleeue it that he will not faile vs neither forsake vs Heb. 13.5 whatsoeuer our troubles are and though large afflictions deuoure vs as the Whale did Ionah yet God will bring vs to shore yea he that spake to the fish to cast vp Ionah Ionah 2 10. will speake to all our afflictions euen the greatest Whale of them all that they hurt vs not If we crie out of the deepe to him he will heare vs and deliuer vs from many waters Psal 130.1 2. In our long iourney of afflictions we cannot but be sometimes discomforted with the length of the way and slipperinesse of our waies yet let vs send to God in our miseries and he will send to vs by his comforts and when we goe mourning and troubled all the day long walke before him and hee will walke with vs according to his promise and deliuer vs from all our feare Vse 2 A reproofe of those who sinke in shallow troubles hiding their hearts in the meanes that are sent and not making him their secret or hiding place that sent them If God doe but a little crosse them they crosse their armes and wring their hands as men not somewhat troubled but quite vndone or they are caried as with the maine saile into doubtfull

the waters that they saw God and were afraid Psal 77.16 and of the earth that it beheld his lightnings and shooke verse 18. these see him in his iudgements and feare nothing and in times of Plague behold him in many deaths which are lightnings before their owne death and shake neuer a whit But Gods children being taught in a better schoole must make another and a better vse of his patience towards them and iudgements in the world not imputing their safetie to chance or proudly to their worthinesse as if they had beene no such sinners as they vpon whom the tower of those deaths fell slew them Luk. 13.4 but ascribing all to God that spared them and confessing before him and the sonnes of men how iustly he might haue donne as much or more to them but that hee would haue them to liue to praise his name and to confesse his truth that had made them to follow others to their graues who might haue followed them to theirs Secondly this example of Gods bearing with vs should be an Vse 2 inducement to vs to beare one with another If he forgiue vs in the ten thousand talēts we must not tak our brother by the throat in the hundred pence Mat. 18.27 28. nor where God setteth vs at liberty for great matters imprison our brother for a trifle my meaning is where God beareth with our weake faith and accepts vs in it notwithstanding that we will not trust him further then we see him nor without some paune it is our part much more to beare with some things in our weake brethren being men as wee are subiect to like infirmities Iames 5.17 hee that is strong ought to beare the infimities of the weake Rom. 15.1 the Apostle saith ought or must as if he had said it is his duty and part to beare them And one of the commendations and not the least that Eliphaz giues to Iob is that he strengthened the weary hands and knees that bowed downe Iob. 4.3 4. as if hee had said he refreshed them being wearie and being weake was a piller of stay vnto them or he was tender of them and did not breake them in their brusings for the way thus to beare is to haue tender bowels which the Apostle Saint Paul intimates where in doing of this hee bidds vs to consider our selues Gal. 6.1 as if hee should say that this consideration of our frailtie if it be impartiall and earnest as it should be will make vs to practise this duty with meeknesse for then wee consider our selues in them that their case may bee ours and that as they haue fallen so may we but when wee consider that God in reproouing and afflicting man doth descend to his weaknesse Psal 78.39 and that Christ became like to vs in all things that we might be touched with a sense of others infirmities as he was of ours Heb. 4.15 how can we but handle their Soares gently and with the spirit of meekenesse whose wounds bled before vs and should not bee strained but bound vp with our tenderest compassions And here spirituall men should remember that they were once carnall and old men not forget that once they were children they that haue passed the temptations of youth should call to minde what difficulties they mett with in the passage and they that haue gotten the shoare think of the sea which they haue escaped for thus beholding others in the glasse of themselues not as they are but as they haue beene they shall bee better able to shew this meeknesse to all men because they themselues were Doct. 3 in times past vnwise disobedient deceiued seruing lusts and diuers pleasures hatefull and hating one another Tit. 3.2 3. But when God visits his Church with a Plague wee may not call it as here the Plague of the wicked and if he then make vs rather to behold it in others then to see the worke of it in our selues it is that wee should bee the more compassionate toward them in that humiliation where we learne to shew pitie to those whom God hath any way humbled in his Church for we must behold their miseries otherwise and with other eyes then wee see the Plague of the wicked Moses had this pitifull and tender heart whom the glory of a Kings Court could not make to forget his brethrens burdens Exod. 2.11 Heb. 11.25 26. So though Ruth might haue gon backe to her countrie with her sister-in-law yet would she not let her mother-in-law go alone in her affliction but went with her foot by foot in all her trouble from the Land of Moab to the Land of Israel Ruth 2.15.17 Daniel in the captiuitie was in no bondage himselfe but highly in fauour with the King yet so long as Gods people were in distresse and Gods Temple in desolation hee could not bee merry but sorrowed and wept Dan. 10.2 3. and Zealous Nehemiah a great man in the Kings Court and fauour and in an Honorable Office very neere the Kings Person could not hide the griefe of his heart from breaking forth in his countenance nor take any comfort in those great Honours he held from the Kings immediate Grace and bounty then so long as his brethren were in aduersity the house of the Sepulchers of his Fathers lay waste Nehem 2.2 3. the like tender bowels had worthy Vriah vnworthily dealt with by Dauid 2 Sam. 11.11.15 and Mordecai a man of sorrowes for the sorrowes of his Nation and Hester the Queene who was in great heauines for Mordecai for them Hest 4.1.2.4 The reasons Reason 1 We should be followers of God Ephes 5.1 and practise mercy as he is mercifull Secondly that affection which is naturall to the eye doth teach Reason 2 vs this duty for the eye that is made to see the griefe of the creature is made to weepe for it so it is in the naturall bodie and so should it be in the mysticall of Christ Thirdly we are one anothers members 1 Cor. 12.27 now members of one body should all suffer together reioyce together v. 26. Reason 3 Fourthly if we beleeue the communion of Saints we cannot Reason 4 denie to take part with them in weale or wo. For as when two or mo are partners in a Trade they partake indifferently with the losse and gettings that arise of that society so Christians in this society and trade of spirituall members should recken the Churches good their good and the Churches miserie their Plague and that which is spoken of the whole holdeth in euery member therefore if a neighbours house bee visited as in time of Pestilence it should moue vs as if ours were so if our neighbour be in trouble as if we were troubled in him and if he mourne as if we sorrowed A reproofe of the incompassionate and vnlouing priuatenesse Vse 1 that hath been in many toward a Citie or Towne shut vp with the Plague as with Gods owne Key For some haue had no bowels

the wine of violence and wrong at the Lords Table and lastly if our Magistrates reuenge for themselues with the sharpe edge of their authority and not for Gods dishonor and the contempts of his truth how can it be but God must needs breake in by Pestilence or some other way and lay out sinnes vpon vs I say some other way for he doth not visit alway after one manner and with one kinde of iudgement but diuersly and with sundrie sorts of Plagues When therefore God beginneth his iudgements among vs let vs impute them to the right father the vncorrected and raging wickednesse of the land and not to a wrong cause as most doe Some when a contagious disease is sent are carefull to purge the body which is not to be omitted but haue no care to reforme the soule which should be first done for the cause of all infirmities is in it If God send troubles they take them away by policie but not the cause of them by repentance and when God scourgeth a nation they looke at the rod but little regard the striker So much for the promise made to the godly mans Person that which is made to his dwelling or those that dwell with him followeth Neither shall any Plague come nigh thy dwelling VVEe haue heard that no euill shall come to the Person of the godly man to hurt him for the Lord will inlarge his footing vnder him and put his owne arme betweene him and the graue if he be streightned any way he that sees him through the b Cant. 2.9 chinks of the doore will when he seeth time open a wide doore vnto him of large deliuerance and after many sea-blasts bring him to the hauen or rode where he would bee Psal 107.30 Now the Prophet sheweth that not onely his owne Person shall be safe but his dwelling also or dwellers with him for his sake for the house is taken here by a figure for those that are in it and so his meaning is when God shall visit for sinne with any of his sore Plagues both the righteous man and the righteous mans familie and houshould shall be safe and sound The Doctrine is manifest in the Text which is That a good mans familie shall bee safe for that good mans Doct. 1 sake and more generally it teacheth that the wicked fare better for the godly that dwell among them and that God oftentimes spares a house for his seruants sake that is in it So in that Psalme that blesseth marriage and containeth the richest veine of counsell to persons about to marrie or already married the Prophet in the name of God promiseth many outward blessings to the man that feareth the Lord that is that scrueth him with feare and is faithfull in his commandements which he calleth the walking in his waies Psal 128.1 and for that mans sake the promise goeth farther as it were in alonger chaine to his wife and children verse 3. not staying at him God promised Abraham that if tenne righteous persons could bee found in Sodome hee would not destroy it for the tennes sake Genes 18.32 and so long as Lot was in the Citie or till he his wife and daughters were gon out he could do nothing against it Gen 19 12 22. Cursed Cham for his good fathers sake had his safe abode in the Arke during all the time of the flood his fathers sincerity was his security or Arke or harbour against it Gen. 9.18 Heb. 11.7 Labans house was the better for Iacob Gen. 30.27 and so was Potephaers for Ioseph Iacobs sonne Gen. 39.3 So the Lord gaue vnto Paul that is kept in safety for Pauls sake all that sailed with him Act. 27.24 and they were in all two hundred threescore and fifteene soules besides himselfe the sixteenth verse 37. the onely person for whom all the other were saued The reasons Reason 1 The godly are the first borne of God written in heauen Hebrewes 12.23 that is as the first borne of men first open the wombe so these first open the wombe of God as his first borne viz. the wombe of his councell concerning his Saints and the wombe of his open workes such as are his creation and prouidence concerning the world for for their sakes he first made this vniuerse the beauty of it and variety in it for their sakes and till the number of them be accomplished it standeth to this day and but for them it should presendy receiue the doome of fire Now as God spareth this world generally for the faithfull that are in it or are to bee in it before the dissolution so more particularly hee forbeareth townes and houses for his childrens sakes that bee in them or make request for them as Abraham for Sodome that they may be spared Reason 2 Secondly the godly serue the Lord in truth and with reuerence and God blesseth the place where he is so serued being in the midst of two or three that so serue him Mat. 18.20 Reason 3 Thirdly they pray heartily for the wicked and God will doe much for his children that pray vnto him Gen. 18.26.28.29.30 Iames 5.16 Exod. 32.10 Gen. 20.7 Reason 4 Fourthly where the godly are there is a sweete perfume and incense of gracious admonition and many good instructions tending to godlinesse which refresheth the place and filleth the house where the wicked are and how can they but be better by such an ointment powred out also they shine in a light of good example to vnrighteous persons and leade in good waies and how can they that looke at their candle and direction but amend their liues somewhat by their coppy and how can it bee but iniquity must needs be somewhat curbed when it is so much and euidently reprooued by the righteous deedes of good men Vse 1 A strong motiue to our faith in God and feare of him seeing that by obedience to him and the reuerence of his name men may not onely put dangers from themselues but bee meanes of faluation to others when dangers come 2. Sam. 20.22 Eccles 9. 15. Now to deliuer one soule from death is a praise worthy thing how much more to deliuer or to bee meanes to deliuer a whole towne or Citie but this the Lord will doe for their sakes by way of honour that honour him in his commandements thus will he binde the preseruation of many to the neighbourhood of some few that feare him and thus will he manifest to the mightiest and most how much he loues his owne and can there bee a greater spurre to godlinesse and bridle from sinne then this It seemed an vnreasonable thing to one of the seruants of Nabal that Dauid and his men hauing beene a wall to Nabal and his shephards both by night and by day should be railed on as he was by his Master 1 Sam. 25.14.16 and he could not but say euill will surely come vpon him for it verse 17. And what greater honour then to be iustified by an enemie or to bee