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
A04076	Lawes and orders of vvarre established for the good conduct of the seruice of Ireland.	England and Wales. Army.; Falkland, Henry Cary, Viscount, d. 1633.	1625 (1625)	STC 14131.5; ESTC S3834	114,882	2

shut none can enter though many seeke to enter So our Saviour instructs us in the twenty fifth verse of this Chapter When once the master of the house is risen up and hath shut to the doore and yee beginne to stand without and to knock at the doore saying Lord Lord open unto us and hee shall answere and say unto you I know you not whence you are This is the generall end and scope of the parable in my text and of the parable of the foolish Virgines For the more cleere explication of this parable's particular contents yee are in the first place to know the meaning of the single termes as first who is in speciall meant by the certaine man which hath planted a figtree in his vineyard Secondly who is in speciall meant by the dresser of this vineyard Thirdly what is meant by the figtree planted in it Lastly what is meant by the three yeares wherein fruit was by the owner expected and the fourth yeare wherein the dresser of the vineyard did petition for the sparing of it upon further triall The owner of the vineyard and of the figtree planted in it as best interpreters agree doth represent God the Father or first person in Trinity He it is that exacts satisfaction for all sinnes committed against the Deity or divine nature and he it is which demands fruit of whatsoever the divine nature hath planted that is thankefulnesse of man in speciall for his benefits bestowed upon him but specially of his Church wheresoever planted By the dresser of the vineyard yee are to understand the Sonne of God or second person in Trinity For hee it is which tooke our nature upon him to till and dresse it for his fathers service and that portion of our nature which hee tooke upon him is as the roote or stemme to all the residue which shall bee freed from cursing So our Saviour tels us I am the true vine and my father is the husbandman or the owner of the vine It is againe the Sonne of God or second person in Trinity which doth mediate betwixt God man and by his mediation and intercession our first parents the whole nature of man was reprieved from death By his mediation and intercession the execution of Gods dreadfull and exemplary judgements upon the seed of Iacob or people of Israel was for many ages deferred though in some part executed upon them in every age but never fully executed upon the nation untill their contemptuous neglect of these forewarnings By the figtree planted in the vineyard you are to understand the Kingdome of Iudah or the Church of the Iewes as they stood affected for this present For in respect of Gods chosen people then living on earth or of that one holy catholique Church which was then in planting and was afterwards to be propagated throughout the world the Iewish Church or Synagogue then flourishing was but as a figtree planted in a vineyard but as one figtree for quantity and a most unfruitfull one for quality in respect of the charges care and paines which had been bestowed upon it and of the speciall care which the dresser of the vineyard had taken of it By the three yeares wherein fruit was expected from the figtree but not yeelded wee are in the historicall literall or punctuall sense to understand the three yeares of our Saviours propheticall function here on earth which were before this time compleat and ended By the fourth yeare wherein the figtree was permitted to grow upon further triall wee are to understand the yeare current wherein this parable was uttered in the midst of which yeare our Saviour was consecrated here on earth to his sacerdotall or priestly function And forty daies after his consecration admitted to excercise this function in his heavenly sanctuary But here it may bee demanded why this figttee that is the Iewish Church was permitted to stand after this fourth yeare was ended since it continued this yeare more unfruitfull than the former for it is imported in the parable that unlesse it did beare fruit within this fourth yeare it was to bee cut downe To this demand wee answer that the meaning of the parable is not that this figtree instantly was to bee cut downe at the fourth yeares end but that the dresser of the vineyard would not intreat the owner any longer for it in such manner as hee had done before but would leave it wholly to his wisdome how it should be disposed of or in what time or by what degrees it was to bee cut downe True it is that it was not utterly cut downe at this fourth yeares end for the Church and the common weale of the Iewes represented the figtree did continue almost forty yeares after this fourth yeare ended but stood like a tree or stemme of a tree marked to bee felled There did not passe one yeare of forty wherein it did not receive some chops or deepe incision in the roote or stemme not one yeare wherein it was not despoiled of some principall branches And during this time the Sonne of God here represented by the dresser of the vineyard stood as a spectatour made no intercession for it For after this people had reiected him from being their King and and protector Gods fearefull judgements often threatned and denounced against it tooke their ordinary processe without any prohibition This Church or people were not to expect any extraordinary favour or more favourable signes than other Nations had yet signes they had many of their miserable ruine and desolation of their countrey which they might have observed which if they had observed but in such measure and manner as many heathens did the like they might have beene acquitted à tanto though not à toto their ruine and destruction after it became in a manner necessary was not necessarily decreed to bee so inevitable as by their owne stubbornenesse they made it in the issue Thus much in generall of the sense and meaning of the owner of the vineyard and the dresser of it of the figtree and of the three yeares wherein it continued fruitlesse and of the fourth yeare wherein it was to be cut downe But as for the figtree and the yeares wherein it was permitted to stand besides the former punctuall or historicall sense they have an exemplary or indefinite sense That which is fore-prophecied of this particular figtree or Church of the Iewes holds true in proportion of every particular visible Church on earth Every one of them have their severall forewarnings or appointed times for bringing forth fruit within which time if they doe not repent they are exempted from our Saviours speciall protection and left open to the ordinary processe of Gods judgements as this particular figtree was This is the only difference that the forewarnings of other Churches and Nations are not in respect of the time so expresse so determinate and punctuall as this figtree had Now are they mark't to the fall by the selfe same

many amongst us place a great part of religion in being as extreamly contrary to the Romish Church as these latter Iewes were to the idolatry or superstition of the heathen or of their forefathers Now if this zeale of contrariety to Romish superstition be but equall to the like zeale in the Iewes the hypocrisy which is the resultance of such misguided zeale must needs bee more malignant And easy it were if place and time did permit to demonstrate how these men condemne themselves by judging the Romish doctrine and discipline in her grossest errors practises An●articks they are thinke they can never be farre enough from the North-pole untill they runne from it unto the South-pole and pitch their habitation in terrâ incongnitâ in a world and Church unknowne to the ancients and I feare unto themselves But to let this errour passe if it were a grievous sinne in this last generation of the Iewes to prohibite the offring of legall sacrifices for the peace and security for the weale and prosperity of the Roman emperours whilst the partition wall betwixt the Iew and the Gentile was yet for the most part standing it cannot be a lesse sinne in such Christians as forebid us to offer up the calfes or fruits of our lips to wit the sacrifice of prayer for all men for all people in the world since this partition wall was taken away If thus to pray for all men were indeed an errour yet it were alas but error amoris a charitable errour an errour which deserved pitty rather then contempt and hatred of those who thinke themselves wiser in Gods waies than their fathers in Christ yet pitty it they doe not but rather scorne and contemne it or persecute such as practise it so farre as they are able that is with bitter and slanderous words And why doe they so Not out of hatred unto mens persons if we may believe them but out of zeale unto Gods word which forbids the practice of it and must be obeyed before any injunctions of the Church which in their construction are but Lawes of men But where doth Gods word so expressely forbid it Our Saviours practice as they alleage which ought to bee to us a rule more Saveraigne then any rubrickes in our Church booke doth in their opinion by consequence condemne it as Iohn Chap. 17. v. 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine This for ought I know is the only place that can bee pretended against the practice of our Church But the question is not whether our Saviour in this place or at this time did pray for his Apostles alone or for such as should believe through their report but what it was which hee prayed for them only If our Saviour in this very place did pray his father not only to bestowe some extraordinary gifts upon his Apostles and such as they taught vivâ voce but withall for some visible manifestation of these extraordinary gifts bestowed upon them this will no way exclude the world as it then stood in opposition to true believers in sensu diviso from being partaker of his prayers for gifts ordinary Now that our Saviour did thus pray for his Apostles and the first converts to this end and purpose that these extraordinary gifts bestowed on them alone might bee an inducement to bring the world and all future generations to bee partakers of ordinary gifts is evident from the 20. and 21. v. Neither pray I for these alone but for them also which shall believe on mee through their word that they may all be one as thou father art in me and I in thee that they also may bee one in us that the world may believe that thou hast sent mee Our Saviour in this prayer for the world praies not only that it might bee partaker of the outward meanes but of the internall meanes of salvation yea of salvation its selfe for so hee had premised v. 3. This is life eternall that they may know thee the only true God and Iesus Christ whom thou hast sent So farre then is our Church or the ancient Church whom shee followes from contradicting our Saviours meaning in this place that they tooke his prayer and practice for their patterne For as wee are taught in our Liturgy to pray for all men without exception we are taught withall nor to pray for all things for all men promiscuosly but respectively for such things for every man as his estate condition is immediatly capable of All men of what Nation or condition soever as well Singula generum as genera singulorum are either in the way of truth or out of it This division admits no medium or third member Now wee are taught to pray for all men for every man that are comprehended in this division but not to pray for the same blessings for all In the first place wee are taught to pray that God would bring all those into the wayes of truth as have erred and are deceived we doe not pray to God to confirme them in the way of truth untill they bee in it of such as are in the way of truth which is the second member of the universall division some doe stand that is walke in it without stumbling others fall others walke in it yet but weakely and droopingly and according to their severall estates and conditions wee pray first that God would strengthen such as doe stand Secondly that hee would raise up such as doe fall Thirdly that hee would helpe and comfort the weake-hearted or fainting travellers in the wayes of truth finally not at our first conversion to tread downe Sathan under our feet For we must resist we must encounter him before he will flee from us and after his flight we must pursue the victory or advantage gotten before we can hope to trample upon him But what successe hath our Church found by continuing this forme of prayer more than other Churches which contemne or deride it The successe we leave to God yet this comfort we have that albeit many or most of them for whom wee thus daily pray may dye in their sinnes their bloud shall not bee required at our hands As for such as maligne or mock us for thus praying let us continue our prayers for them also Father forgive us and forgive them all our sinnes negligences and ignorances and endue us with the grace of thy holy spirit to amend our lives according to thy holy word A SERMON OR POSTILL PREACHED IN NEWE-CASTLE VPON TINE The second Sunday in Advent 1630. OXFORD Printed by LEONARD LICHFIELD An. Dom. 1637. LVK. 21. V. 25. And there shall be signes in the sunne and in the moone and in the starres and upon the earth distresse of Nations with perplexity the sea and the waves roaring THIS day being the second Sunday in Advent drawes mee as yee see unto a new text being part