Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	person_n	trinity_n	21,868	5	10.1111	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09445	Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambridge, by Maister Perkins. Taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of Maister Perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected.	Perkins, William, 1558-1602.; Crashaw, William, 1572-1626.	1605 (1605)	STC 19733; ESTC S102894	75,919	204

take occasiō to persist the rather in their blindnesse by that which wee brought to haue conuerted them And as for that song of the Angels in the third Verse where they ascribe holinesse to the Lord three times that their repetition signifieth nothing else but the continuall ioy and delight which the holy Angels take in praising of God who cannot satisfie themselues in honouring his name teaching vs in their example neuer to bee weary of praysing God by prayers and holy hymnes and of ho●o●ring him in our liues and callings But to proue out of the words Holy Holy Holy the three Persons in Trinitie seemes to bee no fit nor sound collection Rather in my opinion we may safely collect and conclude out of these words I and vs that there are more persons in the Trinitie then one for first God the Father or the whole Deitie saith Whom shall I send and then changing the number he saith Who shal goe for vs For howsoeuer God may imploy in the word Vs that hee that is sent to preach is sent as well for the good of the Church as for his owne glory yet can it not bee denied but that the plurall number here and elsewhere ascribed to the Deity must needs argue a certaine pluralitie of pe●sons in that Deitie as in Genesis it is written that God said Let vs make man here Who shall goe for vs Out of the euidence of which places seeing the enemies of this doctrine must needs graunt a pluralitie namely that there are more then one then wee shal sufficiently proue out of other places and by other arguments that there are three In the last place let vs marke what God saith Whom shal I send and who shal go for vs God sends a minister to preach he goeth for God Then behold here what is the trade and profession of a minister hee is the seruant of God So saith God here he goeth for mee and so saith the Apostle of himself al other good ministers that they are Gods Labo●rers And in another place The Angel of God appeared whose I am and whom I serue But if any man thinke that either God speaketh so fauourably of them or Saint Paul too partially of themselues then let the diuell himselfe be iudge in this case who plainely and freely confesseth though he did it not in loue to the truth or them These men are the seruāts of the most high God which teach vnto vs the way of saluation Let therefore either God be beleeued who is for them or the diuell who is against them But what kinde of seruants are they what place or office haue they They are his Messengers or Ambassadors this is their profession and their place Now then for the vse hereof If they be Gods seruants then are they not their owne Maisters they haue a Maister euen God whose they are and for whom and from whom they come they may not therefore please themselues nor serue their owne pleasures nor seeke the satisfying of the their own carnall lustes either in matter of pleasure credite or profite if they do then euill he calls them to a heauie account whose seruants they are Againe if they bee Gods seruants then let them doe their seruice to God and expect their reward from God some Ministers will expect the reward and honour of Gods seruants but will doe no seruice that beseemes not seruants let such men remember for whom they come euen from that God who as he can giue reward so he will expect seruice And as for such men as painfully do their seruice but are not regarded nor rewarded of mē as they deserue let thē be content continue in their faithfulnesse for they are Gods Ambassadors and we know Ambassadors may haue gifts giuen them of those to whom they are sent but they expect their maintenance from the kings their owne Maisters So the maintenance which the world should giue Ministers is like gifts giuen to Ambassadors if it come it is no more then they deserue If it come not yet will faithfull Ministers doe their dutie and expect their payment from their king and Maister God whose they are and whom they serue Thirdly if they be Gods Ambassadors sent by him and come from and for him then let all such as either condemne or any way iniurie them be assured that as God is mightie powerfull so he will mightily reuenge it There was neuer King so poore or weake but thought himselfe strong inough to 〈◊〉 any wong offered to his Ambassor And shal God suffer so foule a wickednesse to lie vnpunished Nay they and their posterities shall smart for it let Ahab and Iezabel and Iulian say if it bee not so and all ages or stories ●hewe the contrary if they can that euer any contemner and abuser of godly Ministers escaped the visible vengeance of Gods reuenging hands on him or his Fourthly seeing they are Gods Messengers seruants they must not be the seruants of men to please or flatter or satisfie humours this is not for them that are Gods seruants they therefore that will bee slaues to the persons and pleasures and humours of men they forget that they are Gods seruants and came for him yea they must not endeuour the pleasing of themselues nor the bringing of their owne purposes to passe but in euery motions either made to thē by others or suggested frō their owne hearts they must forth with call to mind Who sent me hither for whom am I come Euen from and for God therefore they are to yeeld to nothing nor ayme at any thing but which may be both to the will and for the glory of him that sent them And if the great men of this world doe thinke it wrong that any man should command their seruant against their will or expect any seruice from them against their owne honour then let them thinke it reason that Gods Misters should not bee commanded any thing contrary to Gods will or against his honour And lastly if ministers bee Gods seruants then let them regard their Maisters glorie and be ashamed to doe any thing either in their doctrine or liues which may dishonour him that seruant is vnworthy of a good Maister who seekes not his Maisters credite in all his courses And againe if they bee Gods Ambassadors then must they not deliuer their owne fancies or inuentions but that message they receiued And as they receiued it so must they better it And if they doe their duties faithfully this doctrine is comfortable to them they take paines with ioy they haue a Maister will reward them they may speake freely so it be with discretion they haue a Maister will make it good they may stand boldly in the face of their enemies they haue a Maister will defend them And euery faithfull Minister may say to himselfe I will doe my dutie and deliuer my ambassage He whom I serue and whose I am He

behold how thou art beholden to a godly Minister who when Adam had lost both himselfe and thee that Iewell of righteousnesse which was and is the whole wealth of thy soule can truly tell thee where it is and howe it is to be had againe and who when the deuill haleth thee to the barre of gods iustice to receaue triall for thy sinnes can drawe thee there such a declaration as the deuill himselfe shall not bee able to answere and who when thy soule is sicke to death euen to damnation can heale the deadly wounds thereof A good Minister therefore is worthy as the Apostle saith of double honour whose duty we see is to declare vnto man his righteousnesse And to conclude this point also the consideration of the height of this office of a Minister may encourage fathers to dedicate their sonnes to this holy calling for the Phisitions care for the body or the Lawyers for thy cause are both inferior duties to this of the Minister A good Lawyer may be one of te●●e a good Phisition one of 20. a good man one of 100. but a good Minister is one of a 1000. A good Lawyer may declare the true state of thy cause a good Phisition may declare the true state of thy body No calling no man can declare vnto thee thy righteousnesse but a true Minister And thus wee see the office or function of a Minister Now followeth the blessing Then will he haue mercy vppon him The fourth generall part of this discription is the blessing which God giueth to the labours and function of a true Minister then that is when a man by the preaching of the lawe is brought to true humiliation and repentance and by the preaching of the Gospell to true faith in the Messias then wil hee that is God haue mercy on him that is on the penitent and beleeuing sinner Behold heere the admirable simpathy and the cooperation of God and the Ministers office Man preacheth and God blesseth Man worketh on the hart and God giues grace a Minister declares vnto man his righteousnesse and God saith so be it he shall be righteous a Minister pronounceth mercy to a penitent sinner and forthwith God hath mercy on him Heere we see the great and glorious account which God makes of the word of his Ministers by them truly taught and rightly applied namely that he as it were tieth his blessing vnto it for ordinarily till a man knowe his righteousnesse by the meanes of an Interpreter God hath not mercy on him but as soon as he doth knowe it then as wee see heere God will haue mercy on him and wil say deliuer him c. This is no small honour to Ministers to their Ministerie that God himselfe giues a blessing vnto it and worketh when they worke and as it were stayeth waiting when they declare vnto a man his righteousnesse and then hath he mercy on him so powerfull and so effectuall is the word spoken by a Minister of God This is that which Christ auoucheth whatsoeuer you binde in earth shall be bound in heauen and whatsoeuer you loose in earth shall bee loosed in h●auen Will you knowe the meaning heereof read Saint Iohn whose sinnes soeuer you remit they are remitted whose you retaine they are retained will they haue the meaning of both read Esay God destroyeth the tokens of Sou●● sayers and makes v●sards and Astrologers Fooles ●●●neth worldly wisemen backward and makes their knowledge foolishnes but he confirmeth the word of his seruants and performeth the counsell of his Messengers Thus God bindeth and looseth with them remitteth and retaineth with them by confirming their word and performing their counsell for example A true Minister seeth a sinner hardned in his sins and stil rebelling against the will of God he therefore declareth vnto him his vnrighteousnes his sinne denounceth vnto him the miseries curses of Gods iustice as due vnto him for the same heere he binds on earth here he retaines on earth this mans sins are likewise bound and retained in heauen On the other side he seeth a man peniten● and belieuing hee pronounceth forgiuenes of sins happines vnto him for the same he looseth him from the band of his sinnes by declaring vnto him his righteousnes this mans sinnes are likewise loosed remitted in heauen and God himselfe doth pronounce him cleere in heauen when the Minister doth on earth Thus God confirmeth the word of his seruaunts and performeth the counsell of his Messengers The vse of this doctrine is first for Rulers and great men of this worlde this may teach them to be nursing Fathers nursing Mothers vnto the Church whose authority they see is so great ouer them as that their decree stands ratified in heauen Therefore though their place be great they be Gods vpon earth yet must they withall acknowledge that in iustifying a sinner in interpretation in declaring vnto man his righteousnes in binding loosing their power also is immediate from God aboue theirs and they themselues as they are men must submit themselues to this powerfull word of the Ministers to be taught by it and to be reconciled by meanes of it and highly must they receiue it for though a man speake it yet is it the word of God this is to licke the dust of Christs feete which the Porphet speaketh of not as the Pope would haue it to hold the stirrop and lead the horse and hold the water to the Pope to kisse his toes to hold their kingdoms of him as tenants at will or by curtesie but reuerently to acknowledge the ordinance to be Gods the function and duty to be high and excellent to acknowledge the power of their keyes censures being rightly applied their promises their threatnings to be as from God and to submit to them accordingly Secondly Ministers themselues here must learne when they take the word of reconciliation into their hands and mouthes to call to mind whose it is euen the Lords and that hee worketh with them hath the greatest hand in the work and that therfore they must vse it in holy maner with much feare reuerence It is not theyr owne they may not vse it as th●y list And lastly Hearers are heere taught first ●o see how mad such men be which carelesly ●nd fildome heare sermons but vpon any oc●asion fly to wisards and charmers which are ●he deuils prophets for see the difference of ●hese two the wisard and charmer hath socie●ie with the deuill the Preacher with God the ●harmer hath his calling from the deuill the Preacher his from God the charmers charme 〈◊〉 the deuils watchword when he charmeth the deuil doth the feare the Preachers doctrine is Gods watchword when hee truly applyeth it GOD himselfe ratifieth and makes it good wherefore let all men feare to haue thus to doe with the deuill by seeking to his slaues let them