Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	father_n	king_n	son_n	7,892	5	5.4436	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

give we must give that which is sutable to their wants who beg that is included in Our hread when hungry then food when thirsty then drink 2. We must give them that ask meat which may nourish not mouldy bread c. 3. We must not think it enough that we give to day and leave off when an other day comes but we must daily give as we daily pray 4. We are not bound to give dainties but to relieve the necessities of the poor 5. Those that have but bread and no superfluity yet must give Daily labourers must give Eph. 4.28 Vers 12. And forgive us our debts as we forgive our debters And From this conjunction pointing out the coherence observe 1. We are not to stand long in our prayers for desiring temporals but to passe from them to spirituals 2. Although we enjoy many things in the world yet wanting the pardon of sinne there comes no solid and true comfort from them 3. In all temporal blessings we are not so much to look to the hand as the face of God to see whether he gives us what we receive with a frown or no for here pardon of sinne is annexed to bread to make it a blessing 4. In the receit of temporal blessing we should consider the sins we are guilty of in abusing them formerly for having asked bread presently we ask pardon 5. When we have abundance of outward enjoyments we are apt to commit and forget sins 6. In all our prayers our first and last should be for spirituals for the desires of temporals are but by way of parenthesis as it were Forgive us Quest 1. How can our sinnes be said to be forgiven when Christ hath fully satisfied for them Answ They are forgiven as to us but not as to Christ nay it is more free grace then if he had pardoned without satisfaction for as in this case There was a Law that he that committed adultery should have both his eyes put out the Kings sonne he was found guilty whereupon he was condemned to lose both his eyes but the King his father from love and pity caused one of his own and one of his sons eyes to be put out which shewed farre more free grace to his sonne then if he had pardoned him totally without punishment especially if he had put out both his own eyes for a common Subject to have saved his eyes and yet justice was more satisfied by this fact of the Kings then if the other had incurred the total penalty Qu. 2. How shall a justified person pray for the pardon of sin since God is reconciled already Answ There is a double reconciliation 1. Of God as an enemy 2. Of God as an angry Father When once God is reconciled he is an enemy no more but after reconciliation although God may be a Father yet he may be an angry Father We need reconciliation but once as to enmity but often as to anger 2. Though a justified person hath title to pardon even whilst he is sinning by vertue of Christs merits and intercession yet he hath not actual possession of the benefits of pardon before he sues it out by confession and repentance and this Petition is the suing out of our pardon not the meriting of it Qu. 3. How can a justified person pray for pardon of one and the same sin any more then once Sol. In such cases he rather prayes for sense of pardon then pardon it self Quest 4. How can one that is assured of pardon pray for pardon Sol 1. He ought to pray this Petition because that every moment there are some new sins that he must pray to obtain pardon of 2. Hereby he desires the continuance or increase of his assurance Forgive There are these things included in the word 1. That none can forgive but God 2. That we can never satisfie for sinne on our part there is no hope of paiment but still we must cry for forgivenesse Vs This shews 1. For whom we do pray viz. 1. For the pardon of others sins as well as our own 1. Out of love to them 2. Out of respect to our selves because many other mens sins are ours divers wayes and therefore even in justice we are bound to pray for the pardon of them because they are in some sense our own and we have been the cause of their guilt by example c. 2. It shews for whom we do not pray viz. not for the sins of the devils but of men Our 1. It is a free acknowledgement of our guilt not laying it upon others but our selves True repentance is no excusing repentance 2. This shews that the best of men are debters the richest owe much unto the creditour Debts Our sins are called debts 1. Because by them we rob God of his honour c. The civil Law divides all obligations in obligationes ex delicto ex contractu Now we breaking his Laws and Covenants and Promises we come indebted both wayes Our debts not debt as forgive shews the greatnesse of our sins that we are not able to satisfie for them so debts the number of them As the greatest sin ought not to discourage us from asking so nor ought we to have such low thoughts of the lest sin as to think it not worth the whiles to beg pardon for it for we are here to pray for all sins pardon As we forgive our debtors As here is a note of similitude not of equality Quest 1. Whether are we bound to forgive every one that oweth us any thing Answ We are certainly bound to pardon them if they owe us as we owe God that is so as they are not able to pay 2. We are to forgive all men their injuries not their debts Quest. 2. Whether we are bound to forgive men that do not ●sk pardon out of scorn or malice Answ We ought Mat. 5.44 Again it is not said either so many or so great debts but indefinitely therefore neither the number of wrongs nor the greatnesse of injuries can excuse a man for revenge In the Petition we have these ingagements to forgive others 1. Because we pray that God would forgive them as in this case suppose a man that ows me one farthing and oweth another a thousand pound how think you should I be reall if I went to the other to beg pardon for this debtor for a thousand pound when as I in the mean time was suing him for my farthing 2. Because we desire God who is so much above to forgive us Matth. 18. for how can we expect that God should forgive us a thousand talents and we will not forgive our brother a thousand pence 3. Or else we lie to God in our prayers for As we forgive implies that we do forgive This last clause may be for comfort to pray for pardon with comfort when we are convinced that we forgive others Vers 13. And leade us not into temptation but deliver us from evil For thine is the

1. God makes his Sunne to shine upon his enemies 2. He makes it daily to arise upon his enemies 3. He makes his rain to fall as well as the Sunne to arise that is God bestows many kindes of blessings 3. Extensive in respect of duration we ought not to be weary of well-doing unto them as God not onely made the Sun to arise in our Saviours time upon his enemies but also still continues to do so c. 3. Whereas it is said Luke 6.36 Be you mercifull as your Father and here Be ye perfect as c. that shews that mercy is one of the great divine perfections which we ought to imitate As your heavenly Father is perfect 1. It is to shew that we ought not to make our earthly Father the patern of our imitation 1. We ought not to imitate them in all things since they do many things amisse and then it is a curse to follow them Jer. 6.21 2. We ought to endeavour to go beyond our Fathers so that it is not true to say Be ye perfect as your earthly Father is for they are not perfect nor is it full to say Be as perfect as your earthly Father for we must strive to excell them in perfection Secondly Here are arguments why we should imitate God 1. Because he is our Father and children are very subject to imitate their Fathers and this argument the Apostle uses Ephes 5.1 2. Because he is perfect for if we imitate those that are not perfect we our selves shall never come to be perfect See the further exposition of this verse in the Treatise of Christian perfection Thirdly Hence we learn the extensivenesse of Gods presence for in the Originall it is Who is in the Heavens MATTHEW VI. Vers 1. Take heed that you do not your alms before men to be seen of them otherwise ye have no reward of your Father which is in Heaven TAke heed In the 5.th Chapter at the 20th verse our Saviour said Except your righteousness c. Hitherto our Saviour hath vindicated the Law and shews us how our lives should exceed the righteousnesse of the Scribes that is the righteousnesse that they taught now in this Chapter he teaches how farre our righteousnesse should exceed the righteousnesse of the Pharisees Or thus Before he vindicated the Law from the errour of the doctrines of the Scribes and Pharisees here from the errours of their practice and that in four things three in respect of God and one in respect of the world the religious duties are three Alms Fasting Prayer concerning the things of the world there are two faults they are guilty of either they did insatiably desire abundance or with too much distraction anxiety and diffidence seek things necessary Take heed that ye 1. We ought not only to take heed what we do Do not your alms but how we do that which is commanded 2. It shews that we are very subject to erre in the manner and end of our works be our works never so good or else we need not be advised to take such great heed and indeed the people of God do generally abstain from those actions that are materially evil but there is not one action whatsoever through their whole life but either in respect of the ground manner or end they more or lesse offend It shews also to whom we are to give our alms viz. to those that are the true objects of pity and compassion 3. The word translated Alms signifies pity and compassion which shews that all our alms that we give to the poor should proceed from our pity and compassion we bear to them not out of expectation of praise that we desire to our selves 4. If one is entrusted to bestow the alms of another one hath more liberty to do it before men that is openly I and that it may be seen of men then in the bestowing of our own because there is little danger of vain-glory 5. It is not said Your alms as if we were not bound by Gods Law to give them or as if the poor had not a religious title to them but it is haply to shew that we should give alms of such things that none had any civil right to but our selves 6. It is said Your alms to shew that we do not lose those goods that we give to the poor but that they still are as much nay more ours then if we kept them in our own possession therefore it is said They are but lent to the Lord though they are given to the poor and he that lends loses not his title to that that he lends 7. We are to do our alms to say as St James speaks Be ye cloathed and be ye fed is wishing not doing of alms therefore it is not here said Have ye compassion as the word we translate Alms signifies but the inward pity must shew it self in outward actions if we be able 8. It is not said Take heed ye give not your alms to be seen of men but Do not your alms to be seen of men for indeed though the alms be done yet if they be done for that end the alms are not given but they are sold for the vain applause of men Before men to be seen of them 1. It is said before men it is not said before a man because those that do their works before men desire multitudes of beholders 2. The word translated to be seen signifies to be beheld with admiration and applause as those that act upon a Theatre or Stage are beheld and both the words a Theatre and that we translate to be seen have the same primitive and in Matth. 5.16 where Christ wishes us to do our works that men may see them he uses not this word here but a word that signifies a bare seeing a thing to shew that those that see an excellent example are not to content themselves with admiring it but are to practise it and they that do the good work should not desire that their works should be gazed on much lesse that their persons should be admired or glorified but their Father which is in heaven as it follows in that verse We may therefore do our works that men may see them but not that men may gaze on them or us for them how in other respects this does not contradict that see in that which is spoken upon that verse Otherwise y●e have no reward 1. We may learn That a wicked end depraves a good action so fully that it makes it not only lesse good but evil 2. It is not said Ye shall have no reward but ye have none to shew that the rewards that are laid up for the righteous are as certain as if they had them already 3. If ye shall say We have no reward of our Father now indeed but shall have hereafter To that may be answered That all the rewards that any of Gods people shall have for any good work though it be not presently bestowed upon

are frequent in that duty are his children Fourthly It is not said that God alwayes gives the very thing we ask for sometimes it is not good for us or not so good for us as that which he gives us 2 Cor. 12. for sometimes we ask a stone and he gives us bread sometimes a serpent and he gives us a fish Fifthly See the wonderfull liberality of God as 1. He gives freely only for asking 2. He gives that which is good 3. He gives not only one good thing but all good things for it is not only good thing but things and it is not the least act of his wisdome and goodnesse not to give them except they be good Vers 11. If ye then being evil krow how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him Vers 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets Therefore whatsoever Our Saviour here concludes with that general Directory concerning our carriage towards others because that to set down every particular would be endlesse 2. This rule must admit of some limitations viz. that if the thing be unlawfull that we would have others do to us we must not do the same to them as for example The woman that in time of famine would have and had her neighbours childe for food she was not bound the next day to give her childe to her neighbour 3. All which the Prophets did preach is not included in their rule for the Credenda are not included but the Agenda and they also concerning such things and concern the duties of the second Table Vers 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat Enter in at the strait c. 1. Our life is compared to travelling it is but a journey either to heaven or hell we are but viatores therefore must not set up a rest here 2. There are but two wayes and two ends of every man living every one goes either in the way to heaven or in the way to hell none can go neither way nor both wayes 3. No man that gives himself liberty to do whatsoever he desires may imagine that he goes in the way to heaven 4. It is not enough for us to come and look in at the gate and see and understand what God would have us to do if we enter not in and do that which we understand of the minde of God 5. This is a sufficient motive to perswade any one patiently to bear and to go thorow all difficulties and straits that the end of them is everlasting life 1 Cor. 15. ult 6. It shews that by nature we are not in the right way for it is a way out of the reach of nature Vers 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that finde it For strait There are two reasons why we endeavour not to finde the way to heaven 1. Because every one by nature loves carnal liberty Psal 2.2 2. Because there are so many that go in the wayes of hell evil example is a dangerous and prevailing temptation 3. That this notwithstanding is enough to deterre us from the sinful pleasures of the world and flesh that their end is destruction Isa 50.11 Vers 15. Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Beware of false prophets 1. For the adherence it may stand thus As I have already warned you of prophanenesse and licentiousnesse I shewing that that would lead you to destruction so now lest you should be carelesse of the matters of doctrine for errours in judgement are as destructive as prophanenesse 2. As they are as destructive so they are more likely to be fallen into we are more apt to be deceived by errours then prophanenesse in many respects 1. Because no one almost doth justifie and plead for prophanenesse for drunkards almost are come to that impudence as to tell you that you must be drunk but all hereticks lay it on your conscience to believe their errours and they doe not only preach it for a truth but generally for a fundamental truth 2. Because of the subtilty of deceivers prophane persons are not comparably so wise in their generations as hereticks are 3. Prophanenesse is generally more dangerous to infect those that scarely have any shadow of religion in their life but heresies mainly Gods people prophanenesse is amongst the Heathens but heresies in the Church therefore that may be one reason why false prophets are called wolves because their drift is to destroy sheep 4. There is no calling under heaven so excellent but the devil hath some of his agents that professe it We reade of false prophets false apostles false Christs and those that pretended to be gods that were not Gods 5. Christ hath set down many signs some more and some lesse openly to know false prophets by 1. Their subtilty signified in this word beware We need take great heed or else we shall be deceived 2. Because generally they come to you of their own accord not sent by God or man 3. In respect of their fair carriage and pretences They come in sheeps cloathing 4. Their fair conversation comes not from an inward principle it is but put on as a garment and they care not for holinesse they can part with it without any trouble as a man can put off his cloaths without pain a sheep-skin cannot be taken off from a sheep without a great deal of pain but from a wolf it may because they only put it on 5. By their earnestnesse and insatiablenesse in spreading their errours They compasse sea and land this may be intimated in ravening Lastly It is by their fruits Vers 16. Ye shall know them by their fruits Do men gather grapes of thorns or figs of thistles By their fruits 1. That there is none of Satans instruments can learn so much subtilty of him but God gives his people wisdom enough to discover them that they may be known 2. The Question is What is meant there by fruits And how it differs from the sheeps cloathing Some make their sheeps cloathing to be only their fair pretences as the Papists say when they go about to seduce now it is pity such an one of such parts should go to hell for want of knowledge c. Others make them to be their fair carriage and pious conversation Some make their fruits to be their doctrine but it is safest to take in both for though it be generally true to say that those that come unto us before they be sent do generally preach errours yet the full meaning of the Text may be this Let men come to you with never such fair