Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	father_n	son_n	10,765	5	4.8829	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95091	Gods covenant the churches plea: or A sermon preached before the Honorable House of Commons at a late solemn fast, in Margarets Church at Westminster, Octob. 29. 1645. By Francis Taylor B. in D. pastour of Yalding in Kent, and a member of the Assembly of Divines.	Taylor, Francis, 1590-1656.	1645 (1645)	Wing T278; Thomason E307_20; ESTC R200348	29,106	33

so it should bee here For doubtlesse Gods people did not dwell all the earth over to bee oppressed every where But if the place bee interpreted of the Babylonian captivity hereby is meant the Land of the Chaldeans if of Antiochus his time the Land of Canaan is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are full It notes out abundance Many such dens of robbers there were then as now with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the habitations In the primary signification it imports Shepherds tents or cottages for the land had great store of sheep Josephs brethren were (e) Gen. 47.3 Shepherds So was (f) Psal 78.70 David before hee was a King And from thence it was taken for all manner of dwellings as here it is as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skel 〈◊〉 in text Hebrew writers observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Cruelty They did not use secret fraud onely but open violence The fox is gone the wolfe appeares It is the custo me of the enemies of the Church when they are weake to use glorious pretences to cover their cruell intentions and when they are growne strong to pull * De Juliano Theodoret. Eum prime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Histor l. 3. cap. 15. off the vizard and fall to direct plundering The summe of all is as if the Psalmist should have said Lord I have many arguments to urge to perswade thee to deliver thy people out of their great afflictions But especially I entreat thee to looke upon thy Covenant made with our Fathers and accordingly to deliver their Posterity This Iurge the more because thy people are throughout the Land oppressed grievously by thine and their enemies Out of the words thus cleared easily arise these foure Observations usefull for these times and fit for this occasion Observat 1 First That God is in Covenant with his people Else would they not presse it and God might easily reject their plea. Obser 2 Secondly That God seemes to his people to neglect his Covenant when they are oppressed by ungodly men Else would they not have called upon God to have respect unto his Covenant and in the first verse God is charged to have cast them off for ever Obser 3 The Covenant is the Churches surest plea Therefore is it here and often in other places urged Obser 4 Wee have most need to plead Gods Covenant in times of greatest trouble So Gods Servants doe here Doct. 1 For the First God is in Covenant with his people I might bring many Texts out of the Old and New Testament to prove it if it were not notoriously known A few places therefore may serve (a) Psal 50.5 Gather my Saints together unto mee saith God by Asaph those that have made a Covenant with mee by Sacrifice And by the Prophet Ezekiel (b) Ezek. 16.8 I sware unto thee and entred into a Covevant with thee saith the Lord God and thou becamest mine As much is said for Christians in the New Testament as for Jewes in the old (c) Mat. 26.28 This is the blood of the New Testament saith our blessed Saviour or of the New Covenant For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old as the learned know And so it is translated in the Epistle to the Hebrews and the point likewise proved where Christ is said to bee (d) Heb. 8.6 a Mediatour of a better Covenant And God is said (e) Heb. 8.8 9 10. to make a new Covenant with us which is there set out at large I shall endeavour to confirme it by Arguments Reason 1 For first it is a formall Covenant under hand and seale and who then can doubt of the truth of it (f) Rom. 4.11 The seale of Circumcision is put to it to confirm it Gen. 17.7 The Covenant is set dowue That God will bee Abrahams God and the God of his seed And at the eleventh verse Circumcision is required as a token of the Covenant betweene God and them The Passeover is added as another Seale of the Covenant Exod 12.13 where under that one promise of delivering their children when the first borne of the Egyptians should bee destroyed all other benefits of the Covenant made in Christ are shadowed out Therefore is Christ called our Passeover (g) 1 Cor. 5.7 For Christ our Passeover is sacrificed for us saith the Apostle In the New Testament this Covenant is declared Matth. 28.20 we must do all that Christ commands and hee will bee with us to the end of the world And Baptisme is added as a seale of this Covenant in the verse before The Lords Supper is added as a further confirmation of this Covenant 1 Cor. 11.25 This cup is the New Testament or Covenant in my blood That is to say it is the seale of it What Covenant can be more full and formall then this between God and his people which is so plainly declared and plentifully sealed Reason 2 Secondly this Covenant is acknowledged on both hands It is owned by both parties And no matter whether others that have no share in it will take notice of it or no. God confesseth himselfe to bee ours and ownes us for his (h) Jer. 30.22 Deut. 26.26 27 28. Yee shall bee my people and I will bee your God Wee confesse that wee are Gods and challenge him for ours (i) Psal 95.7 He is our God and we are the people of his pasture and the sheep of his hand And who can deny that Covenant that both parties acknowledge what need any further witnesses Reason 3 Thirdly it is confirmed by the titles of Covenanters in the Word of God A Master is in Covenant with his hired servant God is our Master Mal. 1.6 If I be a Master where is my feare And our Saviour saith to his Disciples (k) Ioh. 13.13 Ye call mee Master and Lord and ye say well for so I am And every one of us must confesse with David (l) Psal 116.16 Oh Lord truly I am thy servant I am thy servant and theson of thy handmaid An adopting father is in * Vide adoptionis formulam apud Romanos Gell. noct Attic. l 5. c. 19 Covenant with an adopted child Hence the Chaldee word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sonne may bee taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse God adopts us for his children and makes us to be so Christ dyed for us (a) Gal. 4.5 That we might receive the adoption of sonnes God ownes us for such (b) 2 Cor. 6.18 I will bee a Father unto you and ye shall bee my sonnes and daughters saith the Lord Almighty The husband and wife enter into a solemn Covenant one with the other It is called a Covenant of God Prov. 2.17 God bids his people call him Ishi my husband Hos 2.16 and confesseth himselfe maryed to us Jer. 3.14 A King and his people are in Covenant Hee is to rule them in

Die Mercur. 29. Octob. 1645. ORdered by the Commons Assembled in Parliament that Sir Walter Erle Captain Skinner and Sir William Strickland doe from this House give thanks to Mr. Taylor and Mr. Strickland for the great pains they took in the Sermons they Preached this day at the intreaty of this House at Margarets Westminster it being the day of publick humiliation and to desire them to Print their Sermons And they are to have the like priviledge in Printing of them as others in the like kinde usually have had H. Elsynge Cler. Parl. D. Com. I doe appoint Stephen Bowtell and none other to Print my Sermon FRANCIS TAYLOR TO The Honourable House of COMMONS Assembled in Parliament IT was a double priviledge that God bestowed upon David that hee should fight the Lords battels and make large preparations for the Lords Temple But the honour to injoy a peaceable Government and to finish the Temple God reserved for Solomon his son God hath honoured you with Davids portion Honourable Senatours and worthy Patriots Yee have fought the Lords battells with good successe and made great preparations for the building of Gods Temple The Lord adde Solomons part unto you that yee may have the comfort to establish a firm peace in the Civill State and the honour to settle due order in the Lords House The forwardnesse of the Work should fill you with courage against all discouragements The Talmudists have a Proverb * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jalkut in Leg. fol. 279 col 1. When your shooes are on tread down the Thorns Go on with valour I beseech you to pull down all impediments that hinder true Religion or a solid peace To incourage your Honours to so great a Work was the scope of these Meditations Which as in the delivery they seemed not displeasing to you so under the shadow of your Order they doe now present themselves to the publick view * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taanith fol. 4. col 1. The rain that fals softly say the Rabbins moistens the Corn under the clods Whereby they intimate unto us that good dispositions are easily wrought upon by a modest and moderate way of teaching I did indevour to avoid all things that might offend so great and grave an audience Yet not to neglect the duty of a Minister to speak those things that I conceived to bee most usefull for you to hear and most needfull for mee to deliver If any good come by my paines to Gods Church have a sufficient reward In the mean while I humbly desire that the Presse may bee your remembrancer and bring that often to your memories which the Pulpit presented to your eares I shall no further make bold to interrupt your weighty indevours but begging a singular blessing from God upon your Persons and publick imployments I conclude and remain At your Honours service in the Lord FRANCIS TAYLOR A Sermon Preached before the Honourable House of Commons at a late Solemne Fast PSAL. 74.20 Have respect unto the Covenant For the dark places of the Earth are full of the habitations of cruelty THis Psalme containes a sad description of the sorrowfull times the Church of God indured when by the cruelty of their adversaries they were deprived of the liberty of Gods houses and of their own The name of Asaph in the beginning of it puts the Commenters to some trouble For if it were that Asaph that lived in Davids time it must needs bee a Propheticall prediction of the future troubles of the Church For Davids glorious Reign afforded no occasions of such sad complaints It seemes rather to bee a sensible relation of present troubles as many other Psalmes are As Psal 52. when Doeg complaines of David to Saul Psal 54. when the Ziphims complain of him Psal 56. when the Philistines took him in Gath Psal 57. when hee was in the Cave Psal 59. when they watched the house to kill him Psal 137. when the people were captives in Babylon If it bee not a Prophesie but a relation then either it must bee composed by a later Asaph who was an eye-witnesse of those troubles or else Asaph is put for the sons of Asaph to whose care the singing of this Psalme was committed as Aaron is put for the (a) 1 Chron. 12.27 Heb. Aaron Aaronites and (b) 1 King 12.16 David for Reboboam his grand-childe But another scruple yet remaines to unfold what should bee that troublesome time wherein this Psalme was composed Some take it to bee in the time of the Babylonian captivity Others in the dayes of Antiochus Epiphanes The former plead the burning of the Sanctuary ver 7. which was done at the taking of Jerusalem by the Babylonians whereas Antiochus onely defiled it by commanding it to bee called the (c) 2 Mac. 6.2 Temple of Jupiter Olympius and by bringing his Image into it as (d) Euseb Chronic. l. 2. Hieron in Dan. 11. Eusebius affirmes The later plead the want of Prophets to foretell the end of their troubles whereas in the Babylonian captivity Jeremie was alive who told the Jews remaining in their own land that the terme of their captivity should bee (e) Jer. 25.11 12. 29.20 seventy yeers This Daniel knew (f) Dan. 9.2 by books left on Record And other godly Jews knew the (g) Psal 102.13 set time of their delivery And Ezekiel foretels the (h) Ezek. 40. rebuilding of the City and Temple I will not take upon mee to determine so great a controversie But under correction of better judgements I conceive it was writen in the time of Antiochus and the burning of the Temple formerly recapitulated to aggravate their present sorrows who had their Temple so defiled now that they could not with any comfort use it and knew not when their miseries would end as the Jews did under the captivity The Psalmist wrestles with God in prayer by many strong arguments for the freedome of Gods people from their heavy troubles Hee tels of the cruelty of the adversaries not doubting but that God was so tenderly affected to his people that hee would not suffer them to bee ruined by their foes But if God should so farre forget his people as to slight their calamities yet hee knew Gods glory was deare unto him and therefore prayes to God to avenge on his peoples enemies all the blasphemies they daily uttered against God himself Hee mentions the miracles God had done for his people formerly in opening a passage through the Sea to deliver them fully from the Egyptians and drowning those cruell Dragons Pharaohs Princes and giving Pharaohs own carcasse that great Leviathan * Cadaver Pharaonis e mari ejectum dedisti devorandum volucribus feris deserta incolentibut Pisc vide Ezek. 29.5 Sic Populi vox usurpatur Prov. 30.25 26. Homero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta observat Eustat ad Il. Β Odys Ε. Oppiano itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisces Piscat l. 1.