Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	father_n	israel_n	tribe_n	4,559	5	10.6477	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87806	Five seasonable sermons. As they were preached before eminent auditories, upon several arguments. / By Paul Knell Master in Arts, of Clare-Hall in Cambridge. Sometimes chaplain to a regiment of curiasiers in His late Majesties Army.	Knell, Paul, 1615?-1664.; Knell, Paul, 1615?-1664. Israel and England paralelled.; Knell, Paul, 1615?-1664. Looking-glasse for Levellers.	1660 (1660)	Wing K678; Thomason E1766_2; ESTC R209658	76,872	199

behold him It was one of St. Austins three wishes that he might see Christ in the flesh And this was the wish of many others long before St. Austins time many Prophets and Kings desired to see those things and could not see them The Angels seemed to reprove the Apostles for their stedfast looking after their Master Ye men of Galilee why stand ye gazing up into heaven Acts 1.11 where the Apostles methinks might have expostulated with the Angels after this manner Thrice blessed Spirits why should ye ask us this Ubi amor ibi oculus we could even look out our eyes yet not be satisfied with seeing our eyes naturally turn upward and shall they not do so especially to see such an object as this is Think it not strange that we are so loth to lose this sight it being that which ye your selves so much desire to see But the Angels reproved not the Apostles love it was their curiosity which they reproved they would have them take off their eyes and pry no further for asmuch as one day they should see that same very sight again and not only they but also all of us shall see him we know that our Redeemer liveth and that we shall see him not with other but with these same eyes Which may teach us to take heed of wanton lustful eyes to make a Covenant with our eyes not to look lasciviously on a woman to turn away our eyes lest they behold vanity For how will ever those eyes dare to look on our Chast Saviour which have been eyes full of adultery as St. Peter speaketh To conclude all therefore in one word let us circumcise not only our hearts but even our eyes too let these often see themselves here in their own tears and they shall have the honour hereafter to see Christ they shall behold his presence in Righteousness and we shall be satisfied with it satisfied for plenitude for in his presence is fulness of Joy and satisfied for perpetuity For at his right hand are pleasures for evermore Of which God in his appointed time vouchsafe to make us all partakers for the intercession sake of his dear Son who now sitteth at his right hand FINIS ISRAEL AND England PARALELLED A Sermon PREACHED Before the Honourable Society OF GRAYES-INN Upon Sunday Apr. 16. 1649. LONDON Printed in the year 1660. ISRAEL AND England PARALELLED AMOS 3.2 You only have I known of all the Families of the earth therefore I will punish you for all your iniquities THE first verse plainly sheweth us who are meant here in the second even the Children of Israel and the whole family that came out of Egypt Neither are these last words to be counted a Tautologie for after the revolting of the ten Tribes from the house of David Israel was one Kingdom Judah was another wee 'l go no farther back to clear it than the title of this Prophecy which runneth thus The words of Amos which he saw concerning Israel that is Israel and Judah in the dayes of Uzziah King of Judah and in the dayes of Jeroboam the son of Joash King of Israel Now though but ten Tribes were revolted from David yet all twelve Tribes were revolted from God the children of Israel and the whole family that came out of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cesar once said to Brutus will Gods children of Israel and Judah be such Rebels Ingratum si dixeris c. so an heathen could conclude that ingratitude was the abstract and abridgement of all sin as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great offence And even unreasonable creatures will not be guilty of unthankfulness The Ox knoweth his owner he will not gore him and ye remember the gratitude of that Lion in the Roman story nay to go one step lower Non ingratus ager that which hath not so much as sense is not unthankfull the Earth doth not entomb or alway keep the seed close Prisoner but most thankfully returneth it to the sower with increase Yet the land of Israel proved a barren Common whereon nothing but weeds nothing but unthankfullness would grow where as the Inhabitants should not so much as have rendred evil for evil they continually rewarded God evil for good He did not faster multiply his benefits upon them than they did their transgressions and rebellions against him And shall I not visit for these things saith the Lord shall not my soul be avenged on such a Nation as this Yes seing fair means will do no good on them I will try what foul will do forasmuch as they have forsaken me and not walked in my judgements having broken my Statutes and not kept my Commandments I will therefore visit their offences with the rod and their sins with scourges You only have I known of all the families of the earth therefore I will punish you for all your iniquities In which words any one will say there are two general Parts Commemoratio beneficij the rehearsing or calling to mind of a former benefit You only have I known of all the families of the earth and Comminatio supplicij the threatning of a future judgement therefore I will punish you for all your iniquities But before I come to handle the parts in their order it will not be amiss to premise some brief explication of the words First then you only have I known I ever thought that God had been Omniscient but our Text seemeth to deny it In Jury is God known and God knoweth none but those of Jury you only have I known of all the families of the earth But we must observe that this word Know hath divers acceptions in the Holy Scripture I shall instance but in three First to know is to behold to discern and overlook Thus God knoweth the whole world and all that therein is thus he knoweth all the fowls upon the mountains and the wild beasts of the field are in his sight thus there is not a word in our tongue nor a thought in our heart but he knoweth it long before even long before we spake or thought it Secondly to know is to approve or to allow of Thus the Lord knoweth the way of the righteous that is he approveth of it Psalm 1. ult As for the ungodly such as are the Reformers of our age it is not so with them our Saviours word to these will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never knew you that is I never liked your doings Luke 13.27 Thirdly and lastly to know is to bless to pity or shew mercy to And the phrase seemeth to be borrowed from a custome among men who seldome shew any kindness but to persons that they know Ignoti nulla cupido a stranger can scarce get any thing of them but ill words David's servants were strangers to Nabal and therefore the Churl would give them nothing Shall I take my bread saith he and my water and my flesh and give it unto men whom I know not whence

two uses for distinction and for conservation Israel was hedged about both wayes for distinction they had the Law by this they were discerned from other Nations what Nation is there so great saith Moses that hath statutes and judgments so righteous as all this Law which I set before you this day Deut. 4.8 other Nations dwelt as it were in a Champian countrey without a hedge without a Law but Israel was enclos'd hereby distinguish'd from all other people God dealt not so well with any other Nation neither had the Heathen knowledge of his Lawes And as Israel had an hedge for distinction so they had another hedge for conservation which was the providence of God and the protection of his Angels The hills saith the Psalmist stand about Jerusalem even so standeth the Lord round about his people from this time forth for evermore In the next place God gathered the stones out of his vineyard VVhereby we are to understand the wicked Nations according to that of the Psalmist Psal 80.10 Thou hast brought a vine out of Egypt Expuleras gentes thou hast cast out the heathen God gave away their land for an heritage even for an heritage unto Israel his people That is the next thing presented to us he planted it with the choicest vine the vineyard of the Lord of hosts was the house of Israel and the men of Iudah were his pleasant plant The next observable is Gods building of a Tower in his vineyard and Turris authoritas est sacerdotalis saith Aretius the Tower in Gods vineyard is the office and authority of Gods Ministers for as watchmen from a tower overlooking all the coast give notice when any corporal enemies are approaching so Gods Ministers who are the watchmen of his Church these give her warning of her ghostly enemies so that neither the Boar of the wood can waste her nor yet the wild beasts of the field devour her In the last place God made a Wine-presse in his vineyard whereby the juyce of good living was to be as it were pressed out of the people But to explain all this in three words By the Fence by the Tower by the Wine-presse by all this care and cost bestowed upon the vineyard there is signifyed Gods abundant love toward his people Israel so that he could not possibly do any thing else for them having done more for them already than for all the world besides You only have I known of all the families of the earth And as God bestowed upon Israel many Temporal so also many Spiritual blessings which are mentioned by the Apostle Rom. 9.4 5. where speaking of the Israelities he telleth us that to them pertained the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises theirs were the Fathers and of them as concerning the flesh Christ came It will not be amisse likewise to examine briefly these particulars And first to the Israelites pertained the adoption they were culled out of all nations to be Gods peculiar people the quotations to this purpose are very many I shall cite but only one which is Isa 43. 1. Thus saith the Lord that created thee O Iacob and he that formed thee O Israel fear not for I have redeemed thee I have called thee by thy name thou art mine Called thee by thy name nay I have called thee by my own name so it is 2. Chro. 7.14 My people which are called by my name And Dan. 9.19 Thy City saith the Prophet and thy people are called by thy name Whence we may observe that there was a twofold relation between God and Israel the relation of father and children and of husband and wife First they were related as father and children Children bear their fathers name God therefore calling Israel by his own name this sheweth that he was their father they his children And the Prophet in their name testifieth as much Isa 63.16 Doubtless thou O Lord art our father though Abraham be ignorant of us and Israel acknowledge us not Secondly God was related to Israel as an husband to his wife The wife beareth her husbands name it hath been thus ever since Isaiahs time I am sure for God threatneth by him to send a sword upon Judah and Ierusalem which should make so great a slaughter and dearth of men that seven women should take hold of or should come a wooing to one man saying We will find our selves meat and cloathes we will eat our own bread and wear our own apparel onely let us be called by thy name Isa 4.1 Called by thy name what do the women mean by this why the very next words will shew us which are to take away our reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barenness was a reproach among the Iewes let us therefore be called by thy name to take away our reproach that is let us be married to thee be thou our husband God then calling the people of Israel by his own name hereby sheweth that he was as it were their Husband they his wife Almighty God was to the Israelites both a father and an husband as a father he nurtured them as an husband he nourished them never did any one hare his own flesh God therefore must needs be loving unto Israel they being as it were bone of his bone flesh of his flesh they were his Spouse they were his Sons to them pertained the adoption And the Glory that is next which glory some would have to be a consequent of their adoption and indeed to be Gods own people was no small dignity But this glory may be taken rather for the glorious presence of God amongst them which he manifested most especially from off the Mercy-seat that was upon the Ark and therefore when the Israelites had lost the Ark Phineas his wife concluded that they had lost the glory too the glory saith she is departed from Israel for the ark of God is taken 1 Sam. 4. ult And to Israel also pertained the Covenants for the Covenant that God made with Abraham runneth thus Gen. 17.7 I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and unto thy seed after thee Israel's next priviledge was the giving of the Law that is the Moral Law was given to them and Almighty God himself was their Law-giver The Promises were theirs too the promise of long life here and of eternal life hereafter of the life that now is and of that which is to come To Abraham and his seed were these promises made Gal. 3.16 Theirs also were the Fathers the promises were made as well to their Fathers as to them according to that of St. Peter Acts 3.25 Ye are the children of the Prophets and of the Covenant which God made with our fathers saying unto Abraham And in thy seed shall all the kindreds of the earth be blessed In thy

him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come wicked men use to call and invite one another to commit sin they are a sociable sort of people they are unwilling to go to hell alone they entise and engage as many as they can to be partakers with them they are in league and covenant there is a combination among them especially among Traitors such as these chief Priests were who conspired against Christ just as Iosephs brethren against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come let us kill him Ioseph indeed scaped with life thankes to his Eldest brother but Jesus had not one Reuben to speak for him none but a woman she could not prevaile the of Kings the earth standing up and the Rulers taking counsel together against the Lord and against his Christ for against the holy child Iesus both Herod and Pontius Pilate with the Gentiles and the people of the Iewes were gathered together they gathered them together against the soul of the righteous that they might condemn the innocent blood They reasoned among themselves saying Come let us kill him Kill him As the Devil is a murderer so all those that are of his party thirst after blood Shimei did a great deal of wrong to David in calling him so but otherwise Bloody-man and man of Belial may well go together for there is no man desperately wicked but he is a blood-thirsty man It hath been thus from the beginning of the world and will be so to the end Cain was of that wicked one what is next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and slew his brother 1. Ioh. 3.12 This was also the resolution of wicked Esau The dayes of mourning for my father are at hand then saith he will I slay my brother Jacob Gen. 27.41 Thus Pharaoh commanded the Egyptian Mid-wives to murder every male-male-child of the Hebrewes if it be a Son then ye shall kill him Exod. 1.6 And thus Herod slew all the children in Bethleem from two years old and under Math. 2.16 Thus we read of Herodias that nothing would satiate her malice but St. I hn Baptist's blood Math. 14.8 Thus the Iewes cryed out against St. Paul away with such a fellow from the earth for it is not fit that he should live Act. 22.22 and Act. 23.12 we find some that bound themselves under a curse they took the Covenant● saying that they would neither eat nor drink till they had killed Paul And the whore of Babylon is said to be drunk with the blood of Saints and with the blood of the Martyrs of Iesus Revel 17.6 I might be almost infinite in examples but this in our Text shall be instar omnium we may see the bloody-mindednes of wicked men by these chief Priests who conspired not to banish or imprison but each to murder Gods own Son they reasoned among themselvs saying come let us kill him And the voices of the multitude and of the chief Priests prevailed this treason stood not alway in consultation but went on to action what the common counsell determined wickedly the common people executed greedily they cast the Heir out of the vineyard and slew him with this dreadfull imprecation His blood be on us and on our children And seeing our Master was thus used we must expect no better meature but even to be killed all the day long as the Psalmist speaketh and to be counted as sheep appointed to be slaine the Alpha and the Omega of the Church is writ in blood Sanguine fundata est Ecclesia sanguine crevit Sanguine firmatur sanguine finis erit And we need not wonder at this if we believe our Saviour for it is but that which he told us long agoe that we should be hated and hunted after for his sake yea the time will come saith he that whosoever killeth you will think he doth God service A prophecy that seemeth to point directly at our very dayes when the bloudiest of Souldiers think themselves the best of Saints when murdering of loyal Christians goeth for pure religion But though our blood be shed like water on every side yet our God that is true and holy will in his good time judge and avenge our blood on them that dwell on the earth there will on day be a strict inquisition made for blood for the blood of Strafford Canterbury for the blood of Lucas and Lisle for the blood of Tomkins and Chaloner for the blood of Yeomans Bourchier and Burleigh for the blood of Dunkin and others in Kent there will be a time I say if not in this yet in the next world when all the righteous innocent blood that hath of late years been shed in this Kingdome shall be required at the hands of this Tyrannical I will not call it but a Satanical generation And so I passe from the third part of the Text which was the Manner of the chief Priests conspiracy in these words They reasoned among themselves saying Come let us kill him to the fourth and last the End of their conspiracy which was that they might be Lords of the Mannour that the inheritance may be ours But now the Husbandmen c. In every action there is both Opus and Intentio oper antis the doing of the work and the end for which we do it and by an Hysteron Proteron the last of these is first what is last in execution the same is first in our intention the End being alway the beginning of the action Now it is an Axiome in Philosophy Finis bonum convertuntur let the action be what it will good is alway propounded for the End either Honestum or Iucundum or Utile either an honest or a pleasant or a profitable end they that do evill will say they do this that good may come of it good to themselves at least though hurt to others or if it be not good indeed yet it shall seemingly be good and the last of those three ends the chief Priests here propound unto themselves Bonum utile they set up profit for their end Come say they let us kill him that the inheritance may be ours They propound the same end with those sinners that Solomon cautioneth us to take heed of Prov. 1.11 13. Where hope of gain is used as a motive to invite others to joyn with them Come let us lay wait for blood let us lurk privily for the innocent without cause we shall find all pretious substance we shall fill our houses with spoil And at the 19. ver there is just such another passage So are the wayes of every one that is greedy of gain which taketh away the life of the owners thereof Quid non mortalia pectora cogis Auri sacra fames There is not any villany but will go down with a man if it have a golden bait The love of money is the root of all evil 1. Tim. 6.10 Balaam will endeavour to curse Israel if he may gain but the rewards of divination Achan will take of the accursed thing if