Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	child_n	father_n	son_n	7,317	5	5.5737	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10929	The true conuert. Or An exposition vpon the vvhole parable of the prodigall. Luke. 15. 11.12. &c. Wherein is manifestly shewed; 1. Mans miserable estate by forsaking of God. 2. Mans happie estate by returning to God. Deliuered in sundry sermons, by Nehemiah Rogers, preacher of Gods Word, at St Margarets Fish-street. And now by him published, intending the farther benefit of so many as then heard it; and the profit of so many as shall please to read it.	Rogers, Nehemiah, 1593-1660.	1620 (1620)	STC 21201; ESTC S116104	291,820	402

to goe on in sinne thou shalt be still a childe Esay 65.20 though thy head bee hoary and though thou liuest the yeares of Methuselah thou shalt neuer attaine to yeares of discretion The fourth vse is for Admonition Are the wicked Vse 4 fooles then beware of their company and councels and passe not for their iudgements For what wisedome is it for a man to make a child or idiot his guide or councellor what wisedome is it to follow a wicked mans aduice beware of it and euermore suspect it and as their councels so their companies let them be auoided it is not safe to be sotiable with them For howsoeuer ideotisme and want of capacity is not contagious yet this kind of wicked folly is very dangerous and full of infection Hoc that walketh with the wise shall bee wiser saith Salomon but a companion of fooles shal be made worse And as for their iudgements we neede not passe alas they are without wit let them mocke on bee not thou discouraged should one of the Kings Guarde cast off his liuery because a foole laughs at it hee might iustly be thought to be a worse foole then the other a yellow coate would better become him then his red Doe not thou then cast off thy liuery forsake not thy profession because the fooles of the world deride thee they are fooles and so esteeme them Father He calls him Father yet giues him not a son-like respect his carriage doth not shew what his tongue professeth A man may professe God to bee his Father Doctr. All those that call God Father are not dutifull children Mal. 1.6 yet for all that be a disobedient Childe All are not obedient that call God Father some prooue but disobedient Sonnes A Sonne honoureth his Father saith the Lord to the rebellious Israelites a seruant his Master if I be a Father where is my honour and if I be a Master where is my feare Vse Trust not then in lying words which will not profit it is not the bare naming of Father Ier. 7.4 Exod. 20.12 that can proue thee a dutifull childe proue what thou sayest by thy dutifull carriage a sonne honoureth his Father Is God thy father then see thou honour him hee that gaue that law for honouring of your parent doth looke to be honoured of all his children Mat. 26 49. good words cost nothing who cannot giue them Iudas himselfe can say Hayle Master Words are but Court-holy-water they will pay no debts call not God then onely Father as many doe but giue him all dutifull and sonne-like respect as few doe Verba rebus proba sayth the Philosopher Words are but vocall Interpreters of the minde actions reall what a man doth we may be sure he thinkes not euermore what he saith see then that thou carry towardes him the affection of a childe loue him reuerence him feare him obey him otherwise so often as thou openest thy mouth to call him Father so often out of thy owne mouth shall the Lord condemne thee 1. Pet. 1.17 I shut vp this in a word with the saying of the Apostle If you call him Father who without respect of persons iudgeth according to euery mans worke passe the time of your dwelling here in feare Giue mee the portion of goods A very impudent and sawcie suit so imperiously to claime it and that as debt due vnto him was it not safe in his Fathers hands Or he well vnder his Fathers gouernment that now hee must haue it in all hast and be at his owne dispose surely this Father might haue pleaded iudicially with his sonne as sometimes God did with his people of Israell Oh my people Mic. 6.3 what haue I done vnto thee or wherein haue I grieued thee testifie against mee Could he alledge against him his vnnaturall clemencie or vnkinde intreatie or want of things necessarie Could he plead for his departure Gen. 31.4 as Iacob for his when he went from his vnkle Laban his countenance is not towards mee as formerly it hath beene Rom. 3.4 Psal 51.4 Surely he could not Let God be true and euery man a lyer that he may be iustified in his sayings and cleare when he doth iudge But now to some instructions and first we infer Doctr. Nothing is more grieuous to the wicked then to be vnder Gods gouernment Psal 2.3 that nothing is more grieuous to the wicked then to be vnder Gods gouernment and in subiection to his lawes Come say the wicked let vs breake these bands and cast away these cords from vs. They counted themselues to be in bondage while they were in subiection to Gods most holy lawes and therefore they call vpon one another to cast off the yoke So Psal 12. Who is Lord ouer vs Psal 12 4. Ier. 6.10.16 and 7.23 And 23.35.39 Isay 48.4 Zach. 7.11 our tongues are our owne Who shall controule vs It is lawlesse libertie they affect They will haue no hand ouer them to keepe them in or restraine them There are many places which I could heape vp to confirme this point but I will be sparing Now some may demaund the reason What are not his lawes iust and equall Surely yes Deut. 4.8 For what nation is so great that hath ordinances and lawes so righteous What then Are they not hard and difficult to be kept No neither for my yoke is easie and my burthen is light Mat. 11.30 What then should be the reason it may be there is small profit in keeping of them Yes that there is for in keeping of them there is great reward Psal 19.11 But if you would know the reasons then these they are First they are contrary to their natures and therfore Reason 1 they cannot away with them Rom. 8.7 the wisedome of the flesh is enmitie against God for it is not subiect to the law of God neither in deed can be Secondly they are as a light that discouereth their Reason 2 faults and as a straight rule that manifesteth their wickednesse now a crooked life like crooked legs desires to be hid thus they hate them Iohn 3.20 because their deeds are euill Thirdly Gods lawes doth crosse them in their sinnes Reason 3 which they cannot endure they would goe to hell with out any disquiet or disturbance hence is it also 1. King 21. that Gods lawes to them are as Eliah to Ahab alwaies troublesome let them heare them or read them they neuer prophecie good vnto them how then can they loue them these are the reasons Now for the vses Vse 1 And first behold a difference whereby you may try your selues betweene the wicked and the godly the one desires to drawe in Gods yoke and the other desires nothing more then to cast it off As the one counteth it a bondage to be restrained so the other counteth it a miserie not that the flesh is bridled but that it hath so much libertie to rebell

against the law of the minde examine then how thy heart is affected Rom. 7.23 dost thou find this inward discontentment in obeying Are Gods lawes as bands and cords in thy esteeme And as a stomackfull Horse dost thou foame at the bit which is put into thy mouth An euident signe of a rebellious heart but on the other side art thou content to submit thy necke to Gods yoke Art thou desirous that thy nature would be more conformable to Gods law Art thou content to be restrained and if it were possible to haue the wicked inclinations of thy heart vtterly abolished Surely then thou needest not to want comfort thy estate will afford it Goe on therefore and the Lord be with thee But in the second place This serueth for the discouerie of many to be sonnes of Beliall lawlesse lewd and dissolute persons to whom nothing is more grieuous then Gods gouernment and nothing more distastfull then the commaundement of the Lord Gods word is like hard meate lying heauie vpon the stomacke that cannot easily be digested Those precepts giuen for the ordering of our wayes sweare not at all sanctifie my Sabboth Mat. 5. they are hard sayings who can endure them Nay they could wish they were razed out of the booke and there were no such iniunctions debar them from swearing you were as good sow vp their lips keepe them from their sports on the Sabboth day why then take away their liues nay they cannot nor will not bee so straight laced Their sports they must follow their pleasures they must take and no day fitter then that Thus Sampson like they breake Gods lawes like twind threds and say depart from vs we will none of thy wayes Iob 21.14 oh but these speeches are blasphemous they come not out of our mouths such speeches as these we abhor and detest Answ Yet your workes speake as much Tace linqua lequere vita though your tongues are silent Sinnes whereof you are guiltie and of which you haue beene often conuinced are not yet left nor forsaken but held and your tongues like so many peices of sugar though your sinfull wayes are condemned yet you obstinately persist in them and what is this but with those seruants to send word after the King they will not haue him to raigne ouer them Luk. 19.14 Is not this to renounce the Lords gouernment To cast away his yoke and breake his bands See what hee himselfe doth testifie of such courses Psal 81.11 Psal 81.11 My people would not hearken to my voice and Israell would none of me in not hearkening to his word they refuse and reiect the Lord himselfe let all such then know that pretend what they will they are but lawlesse persons children of Beliall who desire nothing more then to be from vnder Gods gouernment and to cast his yoke from off their neckes In the third place Let it teach vs to submit our selues Vse 3 to be gouerned by the Lord and not seeke to be at our owne dispose there are none would be counted for children of Beliall wicked lawlesse and dissolute persons Oh then beware of wilfull breach of Gods lawes 1 Sam 1.16 for by them he gouernes and rules his people in casting them behind our backes what doe we else but cast off GOD himselfe as Samuell telleth Saul 1. Sam. 15.23 Rebellion sayth hee is as the sinne of witchcraft and stubbornnesse is as iniquitie and idolatrie because thou hast reiected the word of the Lord he hath also reiected thee from being King thinke well of the speech and make good vse of it Giue me the portion c. Text. Here see how boldly he calleth for it and that not as a gift but as a debt giue me that which belongs vnto me This teacheth vs thus much Doctr. That Gods blessings are counted but as due debts Go●s blessings are esteemed but as due debts by sinfull men by naturall sinfull and vnregenerated men They lay claime to them as to a debt owing Thus was it with those dissembling Israelites Esay 58.3 So with those Mat. 7.22 And me thinkes the Apostle doth intimate so much Rom. 10.3 Reason And surely it is no wonder for ignorance breeds pride contempt now this is the issue of pride not to thinke it selfe to be beholding to God for any thing receiued Vse 1 This then first may serue for information of our iudgements concerning the doctrine of merit a doctrine taught in the Schoole of nature And therefore no wonder it is so soone learned hence it is that Romes religion seemeth to be so sweete and so many drinke of the cup of her fornications while doctrine of merits is agreeable to the flesh no wonder so many runne mad with conceit what vnregenerated man cannot make an excellent Papist with a little helpe Surely there is no man in his meere naturals but is a fit peice of timber for the Popes building Rom. 7.8 this doctrine being so pleasing to the flesh we may well feare it is cursed of the Lord. Vse 2 In the next place It serueth to reproue such as iumpe with the Prodigall in this his practise challenging God as a debter vnto them And of this sort are 1. Papists 2. ignorant Protestants For the Papist according to their doctrine is their practise challenging God as a debter claiming heauen as a penniworth for a penny their doctrine and practise is well knowne to all the world and therfore I will be sparing so much hauing bin both said written by so many learned men against it onely this I will tell you there is none of them but vpon their death beds call for mercy though in their life they plead their merit Faine would I see any of the learned of them when they are a going the way of all flesh thus to exalt and lift vp themselues as to say Lord I am worthy of thy mercie I haue deserued thy kingdome pay mee what thou owest me I desire no hing gratis but to haue accord●ng to my desert surely howsoeuer in their doctrine they in effect teach this yet I am perswaded at such time as the snares of death shall compasse them about none of them will be then so presumptuous but will as many of them haue at that time conferre our doctrine which in their life time they doe so much oppose A second sort to be reproued are many ignorant and proud Protestants and in this point very Papists who esteeme of and lay claime to Gods gifts whether temporall or eternall as to a debt owing to them alas how common is this with the sonnes of men As for Gods good gifts which are of a temporall nature how few do otherwise esteeme of them Health of bodie peace and libertie food and rayment seasonable weather how lightly are these blessings esteemed of Surely if God were bound vnto vs we could not possibly bee lesse thankfull let these things be for a time withheld